scot's discovery of vvitchcraft proving the common opinions of witches contracting with divels, spirits, or familiars ... to be but imaginary, erronious conceptions and novelties : wherein also, the lewde unchristian all written and published in anno , by reginald scot, esquire. discoverie of witchcraft scot, reginald, ?- . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing s estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) scot's discovery of vvitchcraft proving the common opinions of witches contracting with divels, spirits, or familiars ... to be but imaginary, erronious conceptions and novelties : wherein also, the lewde unchristian all written and published in anno , by reginald scot, esquire. discoverie of witchcraft scot, reginald, ?- . [ ], , [ ] p. : ill. printed by r.c. and are to be sold by giles calvert ..., [london] : . place of publication from wing. reproduction of original in the university of illinois (urbana-champaign campus). library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng witchcraft -- early works to . demonology -- early works to . occultism -- early works to . - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - tcp staff (michigan) sampled and proofread - spi global rekeyed and resubmitted - jennifer kietzman sampled and proofread - jennifer kietzman text and markup reviewed and edited - pfs batch review (qc) and xml conversion scot's discovery of vvitchcraft : proving the common opinions of witches contracting with divels , spirits , or familiars ; and their power to kill , torment , and consume the bodies of men women , and children , or other creatures by diseases or otherwise ; their flying in the air , &c. to be but imaginary erronious conceptions and novelties ; wherein also , the lewde unchristian practises of witchmongers , upon aged , melancholy , ignorant , and superstious people in extorting confessions , by inhumane terrors and tortures is notably detected . also the knavery and confederacy of conjurors . the impious blasphemy of inchanters . the imposture of soothsayers , and infidelity of atheists . the delusion of pythonists , figure-casters , astrologers , and vanity of dreamers . the fruitlesse beggerly art of alchimistry . the horrible art of poisoning and all the tricks and conveyances of juggling and liegerdemain are fully deciphered . with many other things opened that have long lain hidden : though very necessary to be known for the undeceiving of judges , justices , and juries , and for the preservation of poor , aged , deformed , ignorant people ; frequently taken , arraigned , condemned and executed for witches , when according to a right understanding , and a good conscience , physick , food , and necessaries should be administred to them . whereunto is added , a treatise upon the nature , and substance of spirits and divels , &c. all written and published in anno . by reginald scot , esquire . printed by r. c. and are to be sold by giles calvert , dwelling at the black spread-eagle at the west-end of pauls , . to the honorable , mine especiall good lord , s. roger manwood knight , lord chief baron of her majesties court of the eschequer . in-so-much as i know that your lordship is by nature wholly inclined , and in purpose earnestly bent to relieve the poor , and that not onely with hospitality and almes , but by divers other devises and waies tending to their comfort , having ( as it were ) framed and set your self to the help and maintenance of their estate , as appeareth by your charge and travell in that behalf . whereas also you have a speciall care for the supporting of their right , and redressing of their wrongs , as neither despising their calamity , nor yet forgetting their complaint , seeking all means for their amendment , and for the reformation of their disorders , even as a very father to the poor . finally , for that i am a poor member of that common-wealth where your lordship is a principall person ; i thought this my travell , in the behalf of the poor , the aged , and the simple , might be very fitly commended unto you : for a weak house requireth a strong stay . in which respect i give god thanks , that hath raised up unto me so mighty a friend for them as your lordship is , who in our laws have such knowledge , in government such discretion , in these causes such experience , and in the common-wealth such authority ; and never the lesse vouchsafe to descend to the consideration of these base and inferior matters , which minister more care and trouble , than worldly estimation . and insomuch as your lordship knoweth , or rather excerciseth the office of a judge , whose part it is to hear with courtesie , and to determine with equity ; it cannot but be apparent unto you , that when punishment exceedeth the fault , it is rather to be thought vengeance than correction . in which respect i know you spend more time and travell in the conversion and reformation , than in the subversion and confusion of offenders , as being well pleased to augment your own private pains , to the end you may diminish their publike smart . for in truth , that common-wealth remaineth in wofull state , where fetters and halters bear more sway than mercy and due compassion . howbeit , it is naturall to unnaturall people , and peculiar unto witchmongers , to pursue the poor , to accuse the simple , and to kill the innocent ; supplying in rigor and malice towards others , that which they themselves want in proof and discretion , or the other in offence or occasion . but as a cruel heart and an honest minde do seldome meet and feed together in a dish ; so a discreet & merciful magistrate , and a happy common-wealth cannot be separated asunder . how much then are we bound to god , who hath given us a queen , that of justice is not only the very perfect image and patern , but also of mercy and clemency ( under god ) the meer fountain and body it self ? insomuch as they which hunt most after bloud in these daies , have least authority to shed it . moreover , sith i see that in cases where lenity might be noisom , and punishment wholsom to the common-wealth ; there no respect of person can move you , no authority can abash you , no fear , no threats can daunt you in performing the duty of justice . in that respect again i find your lordship a fit person to judge & look upon this present treatise . wherein i will bring before you , as it were to the bar , two sorts of most arrogant and wicked people , the first challenging to themselves , the second attributing unto others , that power which only apperteineth to god , who onely is the creator of all things , who onely searcheth the heart and reines , who onely knoweth our imaginations and thoughts , who onely openeth all secrets , who onely worketh great wonders , who onely hath power to raise up and cast down ; who onely maketh thunder , lightning , rain , tempests , and restraineth them at his pleasure ; who onely sendeth life and death , sicknesse and health , wealth and wo ; who neither giveth nor lendeth his glory to any creature . and therfore , that which grieveth me to the bottom of my heart , is that these witchmongers cannot be content to wrest out of gods hand his almighty power , & keep it themselvs , or leav it with a witch : but that , when by drift of argument they are made to lay down the bucklers , they yield them up to the divil , or at the least pray aide of him , as though the rains of all mens lives and actions were committed into his hand ; and that he sat at the stern , to guide & direct the course of the whole world , imputing unto him power & ability enough to do as great things , and as strange miracles as ever christ did . but the doctors of this supernatural doctrine say sometimes , that the witch doth all these things by vertue of her charms ; sometimes that a spiritual , sometimes that a corporal devil doth accomplish it ; sometimes they say that the devil doth but make the witch beleeve she doth that which he himselfe hath wrought , sometimes that the devil seemeth to do that by compulsion , which he doth most willingly . finally , the writers hereupon are so eloquent , & full of variety ; that somtimes they write that the devil doth all this by gods permission only ; somtimes by his licence , sometimes by his appointment : so as ( in effect and truth ) not the devil , but the high and mighty king of kings , and lord of hosts , even god himself , should this way be made obedient and servile to obey and perform the will & commandment of a malicious old witch , & miraculously to answer her appetite , as well in every trifling vanity , as in most horrible executions ; as the revenger of a doting old womans imagined wrongs , to the destruction of many innocent children , and as a supporter of her passions , to the undoing of many a poor soul. and i see not , but a witch may as well inchant , when she will ; as a lier may lie when he list : and so should we possesse nothing , but by a witches licence and permission . and now forsooth it is brought to this point , that all devils , which were wont to be spiritual , may at their pleasure become corporal , and so shew themselves familiarly to witches and conjurors , and to none other , and by them only may be made tame , and kept in a box , &c. so as a malicious old woman may command her devil to plague her neighbor : & he is afflicted in manner & form as she desireth . but then cometh another witch , and she biddeth her devil help , and he healeth the same party . so as they make it a kingdome divided in it self , and therefore i trust it will not long endure , but will shortly be overthrown , according to the words of our saviour , omne regnum in se divisum desolabitur , every kingdome divided in it self shall be desolate . and although some say that the devil is the witches instrument , to bring her purposes and practises to passe : yet others say that she is his instrument , to execute his pleasure in any thing , and therefore to be executed . but then ( methinks ) she should be injuriously dealt withall , and put to death for anothers offence : for actions are not judged by instrumental causes ; neither doth the end and purpose of that which is done , depend upon the mean instrument . finally , if the witch do it not , why should the witch die for it ? but they say that witches are perswaded and think , that they do indeed those mischifs ; & have a will to perform that which the devil committeth ; and that therefore they are worthy to dy . by which reason ev'ry one should be executed , that wisheth evil to his neighbor , &c. but if the will should be punished by man , according to the offence against god , we should be driven by thousands at once to the slauterhouse or butchery . for whosoever loatheth correction shall die . and who should escape execution , if this lothsomnesse ( i say ) should extend to death by the civil lawes . also the reward of sin is death . howbeit , every one that sinneth , is not to be put to death by the magistrate . but my lord it shall be proved in my book , and your lordship shall trie it to be true , as well here at home in your native country , as also abrode in your several circuits , that ( besides them that be veneficae , which are plaine poisoners ) there will be found among our witches only two sorts ; the one sort being such by imputation , as so thought of by others ( and these are abused , and not abusors ) the other by acceptation , as being willing so to be accounted & these be meer couseners . calvine treating of these magicians , calleth them couseners , saying , that they use their juggling knacks only to amase or abuse the people ; or else for fame : but he might rather have said for gain . erastus himself , being a principal writer in the behalf of witches omnipotency , is forced to confes , that these greek words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are most commoly put for illusion false packing , cousenage , fraud , knavery and deceipt : & is further driven to say , that in ancient time , the learned were not so blockish , as not to see that the promises of magicians and inchanters were false , and nothing else but knavery , cousenage & old wives fables ; & yet defendeth he their flying in the aire , their transferring of corn or gras from one field to another , &c. but as erastus disagreeth herein with himself and his friends : so is there no agreement among any of those writers , but only in cruelties , absurdities & impossibilies . and these ( my lord ) that fall into so manifest contradictions , and into such absurd asseverations , are not of the inferior sort of writers ; neither are they all papists , but men of such account , as whose names give more credit to their cause , then their writings . in whose behalfe i am sorry , and partly for reverence suppress their fondest errors & foulest absurdities ; dealing specially with them that most contend in cruelty , whose feet are swift to shed blood , striving ( as iesus the son of sirach saith ) & hasting ( as solomon the son of david saith ) to pour out the blood of the innocent ; whose heat against these poor wretches cannot be allaied with any other liquor then blood . and therfore i fear that under their wings will be found the blood of the souls of the poor , at that day , when the lord shall say , depart from me ye bloud-thirsty men . and because i know your lordship will take no councel against innocent bloud , but rather suppres them that seek to imbrew their hands therein , i have made choise to open their case to you , & to lay their miserable calamity before your feet : following herein the advise of that learned man brentius , who saith ; si quis admonuerit magistratum , ●e in miseras illas mulierculas saeviat , eum ego arbitror divinitus excitatum , that is , if any admonish the magistrate not to deale too hardly with these miserable wretches , that are called witches , i think him a good instrument raised up for this purpose by god himself . but it will perchance be said by witchmongers ; to wit , by such as attribut to witches the power which appertaineth to god only , that i have made choise of your lordship to be a patrone to this my book ; because i think you favor mine opinions , and by that means may the more freely publish any error or conceit of mine own , which should rather be warranted by your lordships authority , then by the word of god , or by sufficient argument . but i protest the contrary , and by these presents i renounce all protection , and despise all friendship that might serve to help towards the suppressing or supplanting of truth : knowing also that your lordship is far from allowing any injury done unto man ; much more an enemy to them that go about to dishonor god , or to embeazel the title of his immortal glory . but because i know you to be perspicuous , and able to see down into the depth and bottome of causes , & are not to be carried away with the vain perswasion or superstition either of man , custome , time or multitude . but moved with the authority of truth only : i crave your countenance herein , even so far forth , & no further , then the law of god , the law of nature , the lawe of this land , & the rule of reason shall require . neither do i treat for these poore people any otherwise , but so , as with one hand you may sustaine the good , and with the other suppresse the evill : wherein you shall be thought a father to orphanes , an advocate to widowes , a guide to the blind , a stay to the lame , a comfort & countenance to the honest , a scourge and terror to the wicked . thus farre i have been bold to use your lordships patience , being offended with my self , that i could not in brevity utter such matter as i have delivered amply : whereby ( i confesse ) occasion of tediousnesse might be ministred , were it not that your great gravity joined with your singular constancy in reading and judging be means of the contrary . and i wish even with all my heart , that i could make people conceive the substance of my writing , and not to misconstrue any part of my meaning . then doubtles would i perswade my self , that the company of witchmongers , &c. being once decreased , the number also of witches , &c. would soon be diminished . but true be the words of the poet , haudquaquam poteris sortirier omnia ●olus , námque aliis divi bello pollere dederunt , huic saltandi artem , voce huic cytharáqne canendi : rursum alii inservit sagax in pectore magnus iupiter ingenium , &c. and therefore as doubtfull to prevaile by perswading ● though i have reason and common sense on my side ; i rest upon earnest wishing ; namely , to all people an absolute trust in god the creator , and not in creatures , which is to make flesh our arme : that god may have his due honour , which by the undutifulnesse of many is turned into dishonour , and lesse cause of offence and error given by common received evil example . and to your lordship i wish , as increase of ●onour , so continuance of good health , and happy daies . your lordships to be commanded reginald scot. to the right worshipfull sir thomas scot , knight , &c. sir , i see among other malefactors many poor old women convented before you for working of miracles , otherwise called witchcraft , & therefore i thought you also ameet person to whom i might commend my book . and here i have occasion to speak of your sincere administration of justice , and of your dexterity , discretion , charge , and travel emploied in that behalf , whereof i am oculatus testis . howbeit i had rather refer the reader to common fame , and their own eies and ears to be satisfied ; then to send them to a stationers shop , where many times lies are vendible , and truth contemptible . for i being of your house , of your name , and of your bloud ; my foot being under your table , my hand in your dish , or rather in your purse , might be thought to flatter you in that , wherein ( i know ) i should rather offend you than please you . and what need i curry-favour with my most assured friend ? and if i should only publish those vertues ( though they be many ) which give me special occasion to exhibit this my travel unto you , i should do as a painter , that describeth the foot of a notable personage , and leaveth all the best features in his body untouched . i therefore ( at this time ) do only desire you to consider of my report , concerning the evidence that is commonly brought before you against them . see first whether the evidence be not frivolous , and whether the proofs brought against them be not incredible , consisting of guesses , presumptions , and impossibilities contrary to reason , scripture , & nature . see also what persons complain upon them , whether they be not of the basest , the ūwisest & most faithlesse kind of people . also may it please you to way what accusations and crimes they lay to their charge , namely : she was at my house of late , she would have had a pot of milk , she departed in a chafe because she had it not , she railed , she cursed , she mumbled and whispered , and finally she said she would be even with me : and soon after my child , my cow , my sow , or my pullet died , or was strangely taken . nay ( if it please your worship ) i have further proof : i was with a wise woman , & she told me i had an ill neighbour , and that she would come to my house ere it were long , and so did she ; and that she had a mark above her waste , and so had she : and god forgive me , my stomach hath gone against her a great while . her mother before her was counted a witch , she hath been beaten and scratched by the face till bloud was drawn upon her , because she hath bin suspected , and afterwards some of those persons were said to amend . these are the certainties that i hear in their evidences . note also how easily they may be brought to confess that which they never did , nor lieth in the power of man to do : and then see whether i have cause to write as i do . further , if you shall see that infidelity , popery , and many other manifest heresies be backed and shouldered , and their professors animated and heartned , by yielding to creatures such infinit power as is wrested out of gods hand , and attributed to witches : finally , if you shall perceive that i have faithfully and truely delivered and set down the condition and state of the witch , and also of the witch monger , and have confuted by reason and law , and by the word of god it self , all mine adversaries objections & arguments : then let me have your countenance against them that maliciously oppose themselves against me . my greatest adversaries are young ignorance and old custome . for what folly soever tract of time hath fostered , it is so superstitiously pursued of some , as though no error could be acquainted with custome . but if the lawe of nations would join with such custom , to the maintenance of ignorance , & to the suppressing of knowledge ; the civilest country in the world would soon become barbarous , &c. for as knowledge & time discovereth errors , so doth superstition and ignorance in time breed them . and concerning the opinions of such , as wish that ignorance should rather be maintained , than knowledge busily searched for , because thereby offence may grow : i answer , that we are commanded by christ himself to search for knowledge : for it is the kings honour ( as solomon saith ) to search out a thing . aristotle said to alexander , that a mind well furnished was more beautifull then a body richly arraied . what can be more odious to man , or offensive to god , than ignorance : for through ignorance the iewes did put christ to death . which ignorance whosoever forsaketh , is promised life everlasting : and therefore among christians it should be abhorred above all other things . for even as when we wrestle in the dark , we tumble in the mire , &c. so when we see not the truth , we wallowe in errors . a blind man may seek long in the rushes ere he find a needle ; and as soon is a doubt discussed by ignorance . finally , truth is no sooner found out in ignorance , then a sweet savor in a dunghill . and if they will allow men knowledge , and give them no leave to use it , men were much better be without it than have it . for it is as to have a talent , and to hide it under the earth ; or to put a candle under a bushell : or as to have a ship , and to let her lie alwaies in the dock : which thing how profitable it is , i can say somewhat by experience . but hereof i need say no more , for every man seeth that none can be happy who knoweth not what felicity meaneth . for what availeth it to have riches , and not to have the use thereof ? truly the heathen herein deserved more commendation then many christians , for they spared no pain no cost , nor travell to attain to knowlede . pythagoras travelled from thamus to aegypt , and afterwards into crete and lac●daemonia : and plato out of athens into italy and aegypt , and all to find out hidden secrets and knowledge : which when a man hath , he seemeth te be separated from mortality . for pretious stones , and all other creatures of what value soever , are but counterfeits to this jewell : they are mortall , corruptible and inconstant ; this is immortall , pure and certain . wherefore if i have searched and found out any good thing , that ignorance and time hath smothered , the same i commend unto you : to whom though i owe all that i have , yet am i bold to make others partakers with you in this poor gift . your loving cousen reg. scot. to the right worshipful his loving friends , master doctor coldwell deane of rochester , and master doctor read-man arch-deacon of canturbury , &c. having found out two such civil magistrates , as for direction of judgement , and for ordering matters concerning justice in this common-wealth ( in my poore opinion ) are very singular persons , who ( i hope ) will accept of my good will , and examine my book by their experience , as unto whom the matter therein contained doth greatly appertaine : i have now again considered of two other points : namely , divinity and philosophy , whereupon the ground-work of my book is laid . wherein although i know them to be very sufficiently informed , yet doth not the judgement and censure of those causes so properly appertain to them as unto you , whose fame therein hath gotten preeminence above all others that i know of your callings : and in that respect i am bold to joyne you with them , being all good neighbours together in this common-wealth , and loving friends unto me . i do not present this unto you , because it is meet for you ; but for that you are meet for it ( i mean ) to judge upon it , to defend it , and if need be to correct it ; knowing that you have learned of that grave councellor cato , not to shame or discountenance any body . for if i thought you as ready , as able , to discharge me from mine in●ufficiencie : i should not have been hasty ( knowing your learning ) to have written unto you : but if i should be abashed to write to you , i should shew my selfe ignorant of your courtesie . i know mine own weaknesse , which if it have been able to maintain this argument , the cause is the stronger . eloquent words may please the eares , but sufficient matter perswadeth the heart . so as , if i exhibit wholsome drink ( though it be small ( in a treene dish with a faithful hand , i hope it will be as well accepted , as strong wine affered in a silver bowle with a flattering heart . and surely it is a point of as great liberality to receive a small thing thankfully , as to give and distribute great and costly gifts bountifully for there is more supplied with courteous answers than with rich rewards . the tyrant dionysius was not so hated for his tyranny , as for his churlish and strange behaviour . among the poore israelites sacrifices , god was satisfied with the tenth part of an epha● of flower , so as it were fine and good . christ liked well of the poor widowes mite . lewis of france accepted a rape-root of clownish conan . cyrus vouchsafed to drink a cup of cold water out of the hand of poor sinaetes : and so it may please you to accept this simple book at my hands , which i faithfully exhibit unto you , 〈◊〉 knowing your opinions to meet with mine : but knowing your learni●● and judgement to be able as well to correct me where i speake her 〈◊〉 unskilfully , as others when they speake hereof maliciously . some be such dogs as they will barke at my writings , whether i maintaine or refute this argument : as diogenes snarled both at the rhoci●ns and at the lacedaemonians : at the one , becaus● they were brave ; at the other , because they were not brave . homer himselfe could not avoid reprochfull speeches . i am sure that they which never studied to learne any good thing , will study t● find faults hereat . i for my part feare not these wars , nor all the adversaries i have ; were it not for certain cowards , who ( i know ) will come behind my back and bite me . but now to the matter . my question is not ( as many fondly suppose ) whether there be witches or nay : but whether they can do such miraculous works as are imputed unto them ? go●● master deane , is it possible for a man to break his fást with you 〈◊〉 rochester , and to dine that day at durham with master doct●● matthew ; or can your enemie maime you , when the ocean 〈◊〉 is betwixt you ? what reall community is betwixt a spirit and 〈◊〉 body ? may a spiritual body became temporal at his pleasure ? or may a carnall bodie become invisible ? is it likely that the lives of all princes , magistrates , and subjects , should depend upon th● will , or rather upon the wish of a poor malicious doting old foole● and that power exempted from the wise , the rich , the learned , th● godly , & c ? finally , is impossible for a man or woman to do 〈◊〉 of those miracles expressed in my book , and so constantly reported b● great clarkes ? if you say , no ; then am i satisfied . if you sa● that god absolutely , or by meanes can accomplish all those , an● many more , i go with you . but witches may well say they can 〈◊〉 these things , howbeit they cannot shew how th●y do them . if i for my part should say i could do those things , my very adversaries would say that i lyed . o master arch-deacon , is it not pitty , that that which is said to be done with the almighty power of the most high god , and by our saviour his onely sonne iesus christ our lord , should be referred to a baggage old womans nod or wish , & c ? good sir , is it not one manifest kind of idolatry , for them that labour and are laden to come unto witches to be refr●shed ? if witches could helpe whom they are said to ha●● made sick , i see no reason , but remedy might as well be required at their hands , as a purse demanded of him that hath stolne it . but truly it is manifold idolatry , to aske that of a creature , which none can give but the creator . the papist hath some colour of scripture to maintaine his idol of bread , but no jesuitical distinction can cover the witchmongers idolatry in this behalfe . alas , i am sorry and ashamed to see how many die , that being said to be bewitched , onely seek for magical cures , whom wholesome diet and good medicines would have recovered . i dare assure you both , that there would be none of these cosening kind of witches , did not witchmongers maintaine them , follow them , and beleeve in them and their oracles : whereby indeed all good learning and honest arts are overthrowne . for these that most advance their power , and maintaine the skill of these witches , understand no part thereof : and yet being many times wise in other matters , are made fooles by the most fooles in the world . me thinks these magicall physicians deale in the common-wealth , much like as a certaine kind of cynicall people do in the churc● , whose severe sayings are accompted among some such oracles , as may not be doubted of ; who in stead of learning and authority ( which they make contemptible ) do feed the people with their own devises and imaginations , which they preferre before all other divinity : and labouring to erect a church according to their own fansies , wherein all order is condemned , and onely their magical words and curious directions advanced , they would utterly overthrow the true church . and even as these inchanting paracelsians abuse the people , leading them from the true order of physick to their charms : so do these other ( i say ) disswade from hearkening to learning and obedience , and whisper in mens eares to teach them their frier-like traditions . and of this sect the chiefe author at this time is one browne , a fugitive , a meet cover for such a cup : as heretofore the anabaptists , the arrians , and the franciscane friers . truly not onely nature , being the foundation of all perfection ; but also scripture , being the mistresse and director thereof , and of all christianity , is beautified with knowledge and learning . for as nature without discipline doth naturally inclin● unto vanities , and as it were suck , up errors : so doth the word , or rather the letter of the scripture without understanding , not onely make us devoure errors , but yeeldeth us up to death & destruction : and therefore paul saith he was not ● minister of the letter , but of the spirit . thus have i been bold to deliver unto the world , and to you , those simple notes , reasons , and arguments , which i have devised or collected out of other authors ; which i hope shall be hurtful to none , b●t my selfe great comfort , if it may passe with good liking and acceptation . if it fall out otherwise , i should think my paines ill imployed . for truly , in mine opinion , whosoever shall performe any thing , or attaine to any knowledge ; or whosoever should travel throughout all the nations of the world , or ( if it were possible ) should peepe into the heavens , the consolation or admiration thereof were nothing pleasant unto him , unlesse he had liberty to impart his knowledge to his friends . wherein becaus● i have made special choise of you , i hope you will read it , or at the least lay it up in your study with your other bookes , among which there is none dedicated to any with more good will. and so long as you have it , it shall be unto you ( upon adventure of my life ) a certain amulet , periapt , circle , charme , &c. to defend you from all inchantments . your loving friend reg. scot. to the readers . to you that are wise and discreet few words may suffice : for such a one judgeth not at the first sight , nor reproveth by hearsay ; but patiently heareth , and thereby increaseth in understanding : which patience bringeth forth experience , whereby true judgement is directed . i shall not need therefore to make any further suite to you , but that it would please you to read my book , without the prejudice of time , or former conceite : and having obtained this at your hands , i submit my self unto your censure . but to make a solemn suit to you that are partial readers , desiring you to set aside partiality , to take in good part my writing , and with indifferent eies to looke upon my book , were labour lost , and time ill imployed . for i should no more prevaile herein , then if a hundred years since i should have intreated your predecessors to beleeve , that robin good-fellow , that great and antient bull-begger , had been but a cousening merchant , and no devil indeed . if i should go to a papist , and say , i pray you beleeve my writings , wherein i will prove all popish charmes , conjurations , exorcismes , benedictions and curses , not onely to be ridiculous , and of none effect , but also to be impious and contrary to gods word : i should as hardly therein win favour at their hands , as herein obtain credit at yours . neverthelesse , i doubt not , but to use the matter so , that as well the massemonger for his part , as the witchmonger for his , shall both be ashamed of their professions . but robin good-fellow ceaseth now to be much feared , and popery is sufficiently discovered . neverthelesse , witches charms , and conjurors cousenages are yet thought effectuall . yea the gentiles have espied the fraud of their cousening oracles , and our cold prophets and inchanters make us fools still , to the shame of us all , but specially of papists , who conjure every thing , and thereby bring to passe nothing . they say to their candles , i conjure you to endure for ever : and yet they last not pater noster while the longer . they conjure water to be wholesome both for body and soule : but the body ( we see ) is never the better for it , nor the soul any whit reformed by it . and therefore i marvel , that when they see their own conjurations confuted and brought to nought , or at the least void of effect , that they ( of all other ) will yet give such credit , countenance , and authority to the vaine cousenages of witches and conjurors ; as though their charmes and conjurations could produce more apparent , certaine , and better effects then their owne . but my request unto all you that read my book shall be no more , but that it would please you to conferre my words with your own sense and experience , and also with the word of god. if you find your selves resolved and satisfied , or rather reformed and qualified in any one point or opinion , that heretofore you held contrary to truth , in a matter hitherto undecided , and never yet looked into ; i pray you take that for advantage : and suspending your judgement , ●●ay the sentence of condemnation against me , and consider of the rest , at your further leisure . if this may not suffice for to perswade you , it cannot prevaile to annoy you : and then , that which is written without offence , may be overpassed without any griefe . and although mine assertion , be somewhat differing from the old inveterate opinion , which i confesse hath many g●ay hairs , whereby mine adversarys have gained more authority then reason , towards the maintenance of their presumptions and old wives fables : yet shall it fully agree with gods glory , and with his holy word . and albeit there be hold taken by mine adversarys of certain few words or sentences in the scripture that make a shew for them : yet when the whole course thereof maketh against them , and impugneth the same , yea and also their own places rightly understood do nothing at all releeve them : i trust their glorious title and argument of antiquity will appear as stale and corrupt as the apothecaries d●ugs , or grocers spice , which the longer they be preserved , the worse they are . and till you have perused my book , ponde● this in your mind , to wit , that sagae , thessalae , striges , lamiae ( which words and none other being in use do properly signifie our witches ) are no● once found written in the old or new testament ; and that christ himself in his gospel never mentioned the name of a witch . and that neither he , nor moses ever spake any one word of the witches bargaine with the devil , their hagging , their riding in the aire , their transferring of corn or grasse from one field to another , their hurting of children o● cattel with words or charmes , their bewitching of butter , cheese , ale , &c. nor yet their transubstantiation ; insomuch as the writers hereupon are not ashamed to say , that it is not absu●d to ●ffirm that there were no witches in jobs time . the reason is , that if there had been such witches then in being . job would have said he had been bewitched . but indeed men took no ●eed in those daies to this doctrine of devils , to wit , to these fables of witchcraft , which peter saith that shal be much regarded and hearkened unto in the latter daies . howbeit , how ancient so ever this barbarous conceipt of witches o●●nipotencie is , truth must not be measured by time ▪ for every old opinion is not sound . veritie is not impaired , how long soever it be suppressed ; but is to be searched out , in how da●ke a corner soever it lye hidden : for it is not like a cup of ale , that may be broched , too rathe● . finally , time bewraieth old errors , and discovereth new matters 〈◊〉 truth . danaeus himself saith , that this question hitherto hath never bee● handled ; nor the scriptures concerning this matter have never bin ex●pounded . to prove the antiquity of the cause , to confirme the opinion of the ignorant , to inforce mine adversaries arguments , to aggravate the punishments , and to accomplish the confusion of these old women , is added the vanity and wickednesse of them , which are called witches , the arrogancy of those which take upon them to worke wonders , the desire that people have to hearken to such miraculous matters , unto whom most commonly an impossibility is more credible than a verity ; the ignorance of naturall causes , the ancient and universall hate conceived against the name of a witch ; their ill-favoured faces , their spitefull words , their curses and imprecations , their charmes made in time , and their beggery ; the fear of many foolish folke , the opinion of some that are wise , the want of robin good-fellow and the fairies , which were wont to maintain that , and the common peoples talke in this behalfe ; the authority of the inquisitors , the learning , cunning , consent , and estimation of writers herein , the false translations and fond interpretations ●sed , specially by papists ; and many other like causes . all which to●es take such hold upon mens fansies , as whereby they are led and enticed away from the consideration of true respects , to the condemnation of that which they know not . howbeit , i will ( by gods grace ) in this my booke , so apparently decipher and confute these cavils , and all other their objections ; as every witch monger shall be abashed , and all good men thereby satisfied . in the mean time , i would wish them to know that if neither the estimation of gods omnipotency , nor the tenor of his word , nor the doubtfulnesse or rather the impossibility of the case , nor the small proofes brought against them , nor the rigor executed upon them ; nor the pitty that should be in a christian heart , nor yet their simplicity , impotency , or age may suffice to suppresse the rage or rigor wherewith they are oppressed ; yet the consideration of their sex or kind ought to move some mitigation of their punishment . for if nature ( as plinie reporteth ) have taught a lion not to deale so roughly with a woman as with a man , because she is in body the weaker vessell , and in heart more inclined to pitty ( which jeremy in his lamentations seemeth to confirme ) what should a man do in this case , for whom a woman was created as an helpe and comfort unto him ? in so much as even in the law of nature , it is a greater offence to slay a woman than a man : not because a man is not the more excellent creature , but because a woman is the weaker vessell . and therefore among all modest and honest persons it is thought a shame to offer violence or injury to a woman ; in which respect virgil saith , nullum memorabile nomen foeminea in poena est . god that knoweth my heart is witnesse , and you that read my book shall see , that my drift and purpose in this enterprise tendeth onely to these respects . first , that the glory and power of god be not so abridged and abased , as to be thrust into the hand or lip of a lewd old woman : whereby the work● of the creator shoul be attributed to the power of a creature . secondly , that the religion ●f the gospell may be seen to stand without such pei●ish trumphery thirdly , tha● lawfull favour and christian compassion be rather used towards these your soules , than ●igor and extremity . because they , which are commonly accused of witch-craft , are the least sufficient of all other persons to speake for themselves ; 〈◊〉 having the most base and simple education of all others ; the extremity of their age giving them leave to dote , their poverty to beg , their wrongs to chide and threaten ( as being void of any other way of revenge ) their humor melancholicall to be full of imaginations , from whence chiefly proceedeth the vanity of their confessions ; as that they can transforme themselves and others into apes , owles , asses , dogges , cats , &c. that they can flie in the aire , kill children with charmes , hinder the coming of butter &c. and for so much as the mighty helpe themselves together , and the poor widowes cry , though it reach to heaven , is scarce heard here upon earth ; i thought good ( according to my poor ability ) to make intercession , that some part of common rigor , and some points of hasty judgement may be advised upon . for the world is now at that stay ( as brentius in a most godly sermon in these words affirmeth ) that even as when the heathen persecuted the christians , if any were accused to beleeve in christ , the common people cried ad leonem : so now , if any woman , be she never so honest , be accused of witch-craft , they cry ad ignem . what difference is between the rash dealing of unskilfull people , and the grave counsell of more discreet and learned persons , may appear by a tale of danaeus his own telling ; wherein he opposeth the rashnesse of a few townsmen , to the counsell of a whole senate : preferring the folly of the one , before the wisdome of the other . at o●leance on loyre ( saith he ) there was a man-witch , not only taken and accused , but also convicted and condemned for witch - craft , who appealed from thence to the high court of paris . which accusation the senate saw in sufficient , and would not allow , but laughed thereat , lightly regarding it ; and in the end sent him home ( saith he ) as accused of a frivolous matter . and yet for all that , the magistrates of orleance were so bold with him , as to hang him up within a short time after , for the same or the very like offence . in which example is to be seen the nature , and as it were the disease of this cause : wherein ( i say ) the simpler and undiscreeter sort are alwaies more hasty and furious in judgements , than men of better reputation and knowledge . neverthelesse , eunichius saith that these three things ; to wit , what is to be thought of witches , what their incantations can do , and whether their punishment should extend to death , are to be well considered . and i would ( saith he ) they were as well known , as they are rashly beleeved , both of the learned , and unlearned . and further he saith , that almost all divines , physicians and lawyers , who should best know these matters , satisfiing themselves with old custome , have given too much credit to these fables , and to rash and unjust sentence of death upon witches , but when a man pondreth ( saith he ) that in times past , all that swarved from the church of rome were judged heretikes ; it is the lesse marvell , though in this matter they be blind and ignorant . and surely , if the scripture had been longer suppressed , more absurd fables would have sprung up , and been beleeved . which credulity though it is to be derided with laughter ; yet this their cruelty is to be lamented with teares . for ( god knoweth ) many of these poor wretches had more need to be releeved than chastised ; and more meet were a preacher to admonish them , than a jailer to keep them ; and a physician more necessary to helpe them , than an executioner or tormentor to hang or burn them . for proof and due triall hereof , i will requite danaeus his tale of a man-witch ( as he termeth him ) with another witch of the same sex or gender . cardanus from the mouth of his own father reporteth , that one bernard , a poor servant , being in wit very simple and rude , but in his service very necessary and diligent ( and in that respect deerly beloved of his master ) prosessing the art of witch-craft , could in no wise be disswaded from that profession , perswading himselfe that he knew all things , and could bring any matter to passe ; because certain country-people resorted to him for helpe and counsell , as supposing by his own talke , that he could do somewhat . at length he was condemned to be burned : which torment he seemed more willing to suffer , than to loose his estimation in that behalfe . but his master having compassion upon him , and being himselfe in his princes favour , perceiving his conceipt to proceed of melancholie , obtained respit of execution for twenty daies . in which time ( saith he ) his master bountifully fed him with good fat meat , and with four egs at a meale , as also with sweet win : which diet was best for so grosse and weake a body . and being recovered so in strength , that the humor was suppressed , he was easily won from his absurd and dangerous opinions , and from all his fond imaginations : and confesling his error and folly , from the which before no man could remove him by any perswasions , having his pardon , he lived long a good member of the church , whom otherwse the cruelty of judgement should have cast away and destroyed . this history is more credible than sprengers fables , or bodins bables , which reach not so far to the extolling of witches omnipotency , as to the derogating of gods glory . for if it be true , which they affirme , that our life and death lyeth in the hand of a witch ; then is it false , that god maketh us live or die , or that by him we have our being , our terme of time appointed ▪ and our daies numbred . but surely their charmes can no more reach to the hurting or killing of men or women , than their imaginations can extend to the stealing and carrying away of horses and mares . neither hath god given remedies to sicknesse or griefs , by words or charmes , but by hearbs and medicines , which he himself hath created upon earth , and given men knowledge of the same ; that he might be glorified , for that therewith he doth vouch safe that the maladies of men and cattle should be cured , &c. and if there be no affiction nor calamity , but is brought to passe by him , then let us defie the devil , renounce all his works , and not so much as once think or dream upon this supernatural power of witches , neither let us prosecute them with such despight , whom our fansie condemneth , and our reason acquitteth : our evidence against them consisting in impossibilities , our proofes in unwritten verities , and our whole proceedings in doubts and difficulties . now because i mislike the extreame cruelty used against some of these silly souls ( whom a simple advocate having audience and justice might deliver out of the hands of the inquisitors themselves ) it will be said , that i deny any punishment at all to be due to any witch whatsoever . nay , because i be●ray the folly and impiety of them , which attribute unto witches the 〈◊〉 of gods these witchmongers will report , that i deny there are any witches at all : and yet behold ( say they ) how often is this word ( witch ) mentioned in the scriptures ? even as if an idolater should say in the behalfe of images and idols , to them which deny their power and godhead , and inveigh against the reverence done unto them ; how dare you deny the power of image , seeing ●here names are so often repeated in the scriptures ? but truly i deny not that the●e are witches or images : but i detest the idolaters opinions conceived of them ; referring that to gods work and ordinance , which they impute to the power and malice of witches ; and attributing ●ha● honour to god which they ascribe to idols . but as for those that in very deed are either witches or conjurors , let them hardly suffer such punishment as to their fault is agreeable , and as by the grave judgement of law is provided . the forreign authors used in this book . aeliamus . actius . albertus crantzius . albertus magnus . albumazar . alcoranum franciscanorum . alexander trallianus . algerus . ambrosius . andradias . andraeas gartnerus . andraeas massius . antonius sabelliens . apollonius tyanaeus . appianus . apuleius . archelaus . argerius ferrarius . aristoreles . arnoldus de villa nova . artemidorus . athanasius . averroës . augustinus episcopus hip. augustinus niphus . avicennas . aulus gellius . barnardinus de bustis ▪ bartholomaeus anglicus . berosus anianus . bodinus . bordinus . brentius . calvinus . cametarius . campanns . cardanus pater . cardanus filins . carolus gallus . cassander . caro. chrysostomus . cicero . clemens . cornelius agrippa . cornelius nepos . cornelius tacitus . cyrillus . danaeus . demetrius . democritus . didymus . diodorus siculus . dionysius areopagita . dioscorides . diurius . dodonaeus . durandus . empedocles . ephesius . erasmus roterodamus . erasmus sarcerius . erastus . eudoxus . eusebius caesariensis . fernelius . franci●cus petrarcha . fuchsius . galenus . gerropius , galasius . gemma phrysius . georgius pictorios . gofridus . goschalcus boll . gratianus . gregorius . grillandus . guido bonatus . gulielmus de fancto clodoaldo . gulielmus parisiensis . hemingius . heraclides . hermes trismegistus . hieronymus . hilarius . hippocrates . homerus . horatius . hostiensis . hovinus . hypertus . jacobus de chusa ca●thusianus . jamblichus . jaso pratensis . innocentius papa . johannes anglicus . johannes baptista neapolitanus . johannes cassianus . johannes montiregrus . johannes rivius . josephus ben gorion . josias simlerus . isidorus . isigonus . juba . julius maternus . justinus martyr . lactantius . lavaterus . laurentius ananias . laurentius a villavicentio . leo ii. pontifex . lex salicarum . lex . tabulaum . legenda aurea . legenda longa coloniae . leonardus vairus . livius . lucanus . lucretius . ludovicus caelius . lutherus . macrobius . magna charta . malleus maleficarum . manlius . marbacchius . marbodeus gallus . marsilius ficinus . martinus de arles . mattheolus . melancthonus . memphradorus . michael andraeas . musculus . nauclerus . nicephorus . nicholaus . papa . nider . olaus gothus . origenes . ovidius . panormitanus . paulus aegineta . paulus marsus . persius . petrus de appona . petrus lombardus . petrus martyr . pe●ce● . philarchus . philastrius brixicu●u . philodorus . philo judaeus . p●kma●rus . plariu● . plato . plinius . plotinus . plu●archus . polydorus virgilius . pomoetium sermonum quadragesimalium . pompanatius . pontificale . ponzivibi●● . por● hyrius . proclus . propertius . psellus . ptolomeus . pythagoras . quintilianus . rabbi abraham . rabbi ben ezra . rabbi david k●●hi . rabbi josuah ben levi. rabbi isaac natar . rabbi levi. rabbi moles . rabbi sedaias haias . robertus carocullus . rupertu● . sabinus . sadoletus . savano●ola . scotus . seneca . septuaginta interpreres . serapio . socrates . solinus . speculum exemplorum . strabo . sulpitius severus . syneffus . tatianus . te●tullianus . thomas aquinas . themiltius . theodore●u● . theodorus bizantius . theophrastus . thucidydes . tibullus . tremelius . valerius maximus . varro . vegetius . vincentius . virgilius . vi●ellius . wie●us . xanrus historiographus . these english. barnaby googe . beehive of the romish church . edward deering . geffrey chaucer . giles alley . guimelf maharba . henry haward . j●hn bale . john fox . john malborn . john record . p●ime● after yorke use . richard gallis . roger bacon . testament printed at rhemes . t. e. a nameles author , . thomas hilles . thomas lupron . thomas moore knight . thomas phaer . t. r. a nameles author ▪ . william lambard . w. w. a namelesse author . . the discovery of witchcraft . the first book . chap. i. an impeachment of witches power in meteors and elementary bodies , tending to the rebuke of such as attribute too much unto them . the fables of witch-craft have taken so fast hold and deep root in the heart of man , that few or none can , ( now adaies ) with patience indure the hand and correction of god. for if any adversity , greefe , sicknesse , losse of children , corn , cattell , or liberty happen unto them ; by and by they exclaime upon witches . as though there were no god in israel that ordereth all things according to his will , punishing both just unjust and with greefes , plagues , and afflictions in manner and forme as he thinketh good : but that certain old women here on earth , called witches , must needs be the contrivers of all mens calamities , and as though they themselves were innocents , and had deserved no such punishments . insomuch as they stick not to ride and go to such , as either are injuriously tearmed witches , or else are willing so to be accounted , seeking at their hands comfort and remedy in time of their tribulation , contrary to gods will and commandement in that behalfe , who bids us resort to him in all our necessities . such faithlesse people ( i say ) are also perswaded , that neither haile nor snow , thunder nor lightning , rain nor tempestuous winds come from the heavens at the commandement of god ; but are raised by the cunning and power of witches and conjurers ; insomuch as a clap of thunder , or a gale of winde is no sooner heard , but either they runne to ring bels , or cry out to burne witches ; or else burne consecrated things , hoping by the smoak thereof , to drive the devill out of the aire , as though spirits could be fraid away with such externall toies : howbeit , these are right inchantments , as brentius affirmeth . but certainly , it is neither a witch , nor devil , but a glorious * god that maketh the thunder . i have read in the scriptures , that god * maketh the blustering tempests and whirle-winds : and i find that it is * the lord that altogether dealeth with them , and that they blowe according to his will. but let me see any of them all * rebuke and still the sea in time of tempest , as christ did ; or raise the stormy wind , as * god did with his word ; and i will beleeve in them . hath any witch or conjurer , or any creature entred into the * treasures of the snowe ; or seen the secret places of the haile , which god hath prepared against the day of trouble , battell , and warre ? i for my part also thinke with jesus sirach , that at gods onely commandement the snow falleth ; and that the wind bloweth according to his wil , who onely maketh all stormes to cease ; and who ( if we keep his ordinances ) will send us rain in due season , and make the land to bring forth her increase , and the trees of the field to give their fruit . but little think our witch-mongers , that the lord commandeth the clouds above , or openeth the doors of heaven , as david affirmeth ; or that the lord goeth forth in the tempests and stormes , as the prophet nahum reporteth : but rather that witches and conjurers are then about their businesse . the marcionists acknowledged one god the author of good things , and another the ordainer of evill : but these make the devill a whole god , to create things of nothing , to know mens cogitations , and to do that which god never did ; as , to transubstatiate men into beasts , &c. which thing if devils could do , yet followeth it not , that witches have such power . but if all the devils in hell were dead , and all the witches in england burned or hanged ; i warrant you we should not fail to have rain , haile and tempests , as now we have : according to the appointment & will of god , & according to the constitution of the elements , and the course of the planets , wherein god hath set a perfect and perpetuall order . i am also well assured , that if all the old women in the world were witches ; and all the priests , conjurers : we should not have a drop of rain , nor a blast of wind the more or the lesse for them . for the lord hath bound the waters in the clouds , and hath set bounds about the waters , untill the day and night come to an end : yea it is god that raiseth the winds and stilleth them : and he saith to the rain and snowe ; be upon the earth , and it falleth . the wind of the lord , and not the wind of witches , shall destroy the treasures of their pleasant vessels , and dry up the fountaines ; saith oseas . let us also learn and confesse with the prophet david , that we our selves are the causes of our afflictions ; and not exclaim upon witches , when we should call upon god for mercy . the imperiall law ( saith brentius ) condemneth them to death that trouble and infect the aire : but i affirme ( saith he ) that it is neither in the power of witch nor devill so to do , but in god only . though ( besides bodin , and all the popish writers in generall ) it please danaeus , hyperius , hemingius , erastus , &c. to conclude otherwise . the clouds are called the pillars of gods tents , gods chariots , and his pavillions . and if it be so , what witch or devill can make masteries thereof ? s. augustine saith , non est putandum ist is transgressoribus angelis servire hanc rerum visibilium materiem sed soli deo ; we must not think that these visible things are at the commandement of the angels that fell , but are obedient to the only god. finally , if witches could accomplish these things ; what needed it seem so strange to the people , whe● christ by mi●acle commanded both seas and winds , &c. for it is written ; who is this ? for both wind and sea obey him . chap. ii. the inconvenience growing by mens credulity herein , with a reproofe of some church-men , which are inclined to the common conceived opinion of witches omnipotencie , and a familiar example thereof . but the world is now so bewitched and over-run with this fond error , that even where a man should seek comfort and counsell , there shall he be sent ( in case of necessity ) from god to the devil ; and from the physitian to the cosening witch , who will not stick to take upon her , by words to heal the lame ( which was proper only to christ ; and to hem whom he assisted with his divine power ) yea , with her familiar and charmes she will take upon her to cure the blind : though in the ‖ tenth of s. johns gospell it be written , that the devil cannot open the eyes of the blind . and they attaine such credit , as i have heard ( to my grief ) some of the ministery affirme , that they have had in their parish at one instant , or . witches , meaning such as could worke miracles supernaturally . whereby they manifested as well their infidelity and ignorance , in conceiving gods word ; as their negligence and errror in instructing their flocks . for they themselves might understand , and also teach their parishoners , that * god only worketh great wonders ; and that it is he which sendeth such punishments to the wicked , and such trials to the elect : according to the saying of the prophet haggai , † i smote you with blasting and mildew , and with haile , in all the labours of your hands ; and yet you turned not unto me , saith the lord. and therefore saith the same prophet in another place ; * you have sowen much , and bring in little . and both in * joel and leviticus , the like phrases and proofes are used and made . but more shall be said of this hereafter . s. paul fore saw the blindnesse and obstinacy , both of these blind shepherds , and also of their scabbed sheep , when he said they will not suffer wholsome doctrine , but having their eares itching , shall get them a heap of reachers after their own lusts ; and shall turne their eares from the truth , and shall be given to fables . and in the latter time some shall depart from the faith , and shall give heed to spirits of errors , and doctrines of devils , which speak lies ( as witches and conjurers do ) but cast thou away such prophane and old wives fables . in which sense basil saith ; who so giveth heed to inchanters , harkeneth to a fabulous and frivilous thing . but i will rehearse an example whereof i my selfe am not only oculatus testis , but have examined the cause , and am to justifie the truth of my report : not because i would disgrace the ministers that are godly , but to confirme my former assertion , that this absurd error is growne into the place , which should be able to expell all such ridiculous folly and impiety . at the assizes holden at rochester , anno . one margaret simons , the wife of iohn simons , of brenchly in kent , was arraigned for witchcraft , at the instigation and complaint of divers fond and malicious persons ; and specially by the meanes of one iohn ferrall vicar of that parish : with whom i talked about that matter and found him both fondly assorted in the cause , and enviously bent towards her : and ( which is worse ) as unable to make a good account of his faith , as she whom he accused . that which he , for his part , laid to the poore womans charge , was this . his son ( being an ungracious boy , and prentise to one robert scotchsord clothier , dwelling in that parish of brenchly ) passed on a day by her house ; at whome by chance her little dog barked . which thing the boy taking in evil part , drew his knife , and pursued him therewith even to her door : whom she rebuked with some such words as the boy disdained , and yet neverthelesse would not be perswaded to depart in a long time . at the last he returned to his masters house , and within five or six daies fell sick . then was called to mind the fray betwixt the dog and the boy : insomuch as the vicar ( who thought himself so priviledged , as he little mistrusted that god would visit his children with sicknesse ) did so calculate ; as he found , partly through his own judgement and partly ( as he himself told me ) by the relation of other witches , that his said sonne was by her bewitched . yea , he also told me , that this his son ( being as it were past all cure ) received perfect health at the hands of another witch . he proceeded yet further against her , affirming , that alwaies in his parish-church , when he desired to read most plainly , his voice so failed him , as he could scant be heard at all . which he could impute , he said , to nothing else , but to her inchantment . when i advertised the poor woman hereof , as being desirous to hear what she could say for her selfe ; she told me , that in very deed his voice did much faile him , specially when he strained himself to speake lowdest . howbeit , she said that at all times his voice was hoarse and low , which thing i perceived to be true . but sir ; said she , you shall understand , that this our vicar is diseased with such a kind of hoarsenesse , as divers of our neighbours in this parish not long since , doubted that he had the french-pox ; and in that respect utterly refused to communicate with him : untill such time as ( being thereunto injoined by m. d. lewen the ordinary ) he had brought from london a certificat , under the hands of two physitians , that his hoarsenes proceeded from a disease in the lungs . which certificate he published in the church , in the presence of the whole congregation : and by this meanes he was cured , or rather excused of the shame of his disease . and this i know to be true by the relation of divers honest men of that parish . and truly , if one of the jury had not been wiser then the other , she had been condemned thereupon , and upon other as ridiculous matters as this . for the name of a witch is so odious , and her power so feared among the common people , that if the honestest body living chance to be arraigned thereupon , she shall hardly escape condemnation . chap. iii. who they be that are called witches , with a manifest declaration of the cause that moveth men so commonly to think , and witches themselves to beleeve that they can hurt children , cattell , &c. with words and imaginations ; and of cosening witches . one sort of such as fare said to be witches , are women which be commonly old , lame , blear-eyed , pale , fowle , and full of wrinckles ; poor , sullen , superstitious , and papists ; or such as know no religion : in whose drousie minds the devill hath gotten a fine seat ; so as , what mischief , mischance , calamity , or slaughter is brought to passe , they are easily perswaded the same is done by themselves ; imprinting in their minds an earnest and constant imagination thereof . they are leane and deformed , shewing melancholy in their faces , to the horror of all that see them . they are doting , scolds ; mad , devillish ; and not much differing from them that are thought to be possessed with spirits , so firme and steadfast in their opinions , as whosoever shall only have respect to the constancy of their words uttered , would easily beleeve they were true indeed . these miserable wretches are so odious unto all their neighbours ; and so feared , as few dare offend them , or deny them any thing they aske : whereby they take upon them , yea , and sometimes think , that they can do such things as are beyond the ability of humane nature . these go from house to house , and from door to door for a pot full of milke , yest , drinke , pottage , or some such releefe ; without the which they could hardly live : neither obtaining for their service and paines , nor yet by their art , nor yet at the devils hands ( with whome they are said to make a perfect and visible bargaine ) either beauty , mony , promotion , wealth , worship , pleasure , honour , knowledge , learning , or any other benefit whatsoever . it falleth out many times , that neither their necessities , nor their expectation is answered or served , in those places where they beg or borrowe ; but rather their lewdnesse is by their neighbours reproved . and further , in tract of time the witch waxeth odious and tedious to her neighbours ; and they again are despised and despited of her : so as sometimes she curseth one , and sometimes another ; and that from the master of the house , his wife , children , cattell , &c. to the little pig that lieth in the stie . thus in processe of time they have all displeased her , and she hath wished evill luck unto them all ; perhaps with curses and imprecations made in forme . doubtlesse ( at length ) some of her neighbours die , or fall sick ; or some of their children are visited with diseases that vex them strangely : as apoplexies , epilepsie , convulsions , hot fevers , wormes , &c. which by ignorant parents are supposed to be the vengeance of witches . yea and their opinions and conceits are confirmed and maintained by unskilful physitians , according to the common saying : inscitiae pallium maleficium & incantatio , witchcraft and inchantment is the cloke of ignorance : whereas indeed evill humors , and not strange words , witches , or spirits are the causes of such diseases . also some of their cattell pe●ish , either by disease or mischance . then they , upon whom such adversities full , weighing the fame that goeth upon this woman , her words , displeasure , and curse● , meeting so justly with their misfortune , do not onely conceive , but also are resolved that all their mishaps are brought to passe by her onely meanes . the witch on the other side expecting her neighbors mischances , and seeing things sometimes come to passe according to her wishes , curses , and incantations ( for bodin himselfe confesseth , that not above two in a hundred of their witchings or wishings take effect ) being called before a justice , by due examination of the circumstances is driven to see her imprecations and desires , and her neighbours harmes and losses to concurre , and as it were to take effect : and so confesseth that she ( as a goddess ) hath brought such things t● passe . wherein , not onely she , but the accuser , and also the justice are foully deceived and abused ; as being through her confession and other circumstances perswaded ( to the injury of gods glory ) that she hath done , or can do that which is proper onely to god himselfe . another sort of witches there are , which he absolutely coseners . these take upon them , either for glory , fame , or gaine , to do any thing which god or the devil can do : either for foretelling of things to come , bewrayring of secrets , curing of maladies , or working of miracles . but of these i will talke more at large hereafter . chap. iiii. what miraculous actions are imputed to witthes by witchmongers , papists , and poets . although it be quite against the haire , and contrary to the divels will contrary to the witches oath , promise , and homage , and contrary to all reason , that witche● should helpe any thing that is bewitched ; but rather set forward their masters businesse : yet we read in malleo maleficarum , of three sorts of witches ; and the same is affirmed by all the writers hereupon , new and old . one sort ( they say ) can hurt and not helpe , the second can helpe and not hurt , the third can both helpe and hurt . and among the hurtfull witches he saith there is one sort more beastly than any kind of beasts , saving wolves ; for these usually devoure and eat young children and infants of their own kind . these be they ( saith he ) that raise haile , tempests , and hurtfull weather ; as lightning , thunder , &c. these be they that procure barrennesse in man , woman and beast . these can throw children into waters , as they walke with their mothers , and not be seen . these can make horses kick , till they cast the riders . these can passe from place to place in the air invisible . these can so alter the minde of judges , they can have no power to hurt them . these can procure to themselves and to others , taciturnity and insensibility in their torments . these can bring trembling to the hands , and strike terror into the minds of them that apprehend them . these can manifest unto others , things hidden and lost , and foreshew things to come ; and see them as though they were present . these can alter mens minds to inordinate love or hate . these can kill whom they list with lightning and thunder . these can take away mans courage , and the power of generation . these can make a woman miscarry in child-birth , and destroy the child in the mothers wombe , without any sensible meanes either inwardly or outwardly applied . these can with their looks kill either man or beast . all these things are avowed by iames sprenger and henry institor in malleo maleficarum , to be true , and confirmed by nider , and the inquisitor cumanus ; and also by danaeus , hyperius , hemingius , and multiplyed by bodin , and frier bartholomaeus spineus . but because i will in no wise abridge the authority of their power , you shall have also the testimonies of many other grave authors in this behalfe ; as followeth . and first ovid affirmeth that they can raise and suppresse lightning and thunder , rain and haile , clouds and winds , tempests and earthquakes . others do write , that they can pull down the moon and the stars . some write that with wishing they can send needles into the livers of their enemies . some that they can transferre corn in the blade from one place to another . some , that they can cure diseases supernaturally , flie in the air , and dance with devils . some write , that they can play the part of succubus , and contract themselves to incubus ; and so young prophets are upon them begotten , &c. some say they can transubstantiate themselves and others , and take the formes and shapes of asses , wolves , ferrets , cows , apes , horses , dogs , &c. some say they can keep devils and spirits in the likenesse of todes and cats . they can raise spirits ( as others affirme ) drie up springs , turne the course of running waters , inhibit the sun , and stay both day and night , changing the one into the other . they can go in and out at awger-holes , and saile in an egge shell , a cockle or muscel-shell , through and under the tempestuous seas . they can go invisible , and deprive men of their privities , and otherwise of the act and use of venery . they can bring soules out of the graves . they can teare snakes in peeces with words , and with lookes kill lambes . but in this case a man may say , that miranda canunt , sed non credenda poetae . they can also bring to passe , that cherne as long as you lift , your butter will not come ; especially , if either the maids have eaten up the creame ; or the good-wife have sold the butter before in the market . whereof i have had some triall , although there may be true and naturall causes to hinder the common course thereof : as for example . put a litle sope or sugar into your cherne of creame , and there will never come any butter , cherne as long as you list . but m. mal. saith , that there is not so little a village , where many women are not that bewitch , infect , and kill kine , and dry up the milke : alledging for the strengthening of that assertion , the saying of the apostle , nunquid deo cura est de bobus ? doth god take any care of oxen ? chap. v. a confutation of the common conceived opinion of witches and witchcraft , and how detestable a sinne it is to repaire to them for counsell or helpe in time of affliction . but whatsoever is reported or conceived of such manner of witchcrafts , i dare avow to be false and fabulous ( cosenage , dotage , and poysoning excepted : ) neither is there any mention made of these kind of witches in the bible . if christ had known them , he would not have pretermitted to inveigh against their presumption , in taking upon them his office : as , to heale and cure diseases ; and to work such miraculous and supernaturall things , as whereby he himselfe was specially knowne , beleeved , and published to be god ; his actions and cures consisting ( in order and effect ) according to the power by our witch-mongers imputed to witches . howbeit , if there be any in these dayes afflicted in such strange sort , as christs cures and patients are described in the new testament to have been : we fly from trusting in god to trusting in witches , who do not only in their cosening art take on them the office of christ in this behalfe ; but use his very phrase of speech to such idolaters , as come to seeke divine assistance at their hands , saying ; go thy waies , thy son or thy daughter , &c. shall do well , and be whole . it will not suffice to disswade a witch-monger from his credulity , that he seeth the sequele and event to fall out many times contrary to their assertion ; but in such case ( to his greater condemnation ) he seeketh further to witches of greater fame . if all faile , he will rather thinke he came an hour too late ; than that he went a mile too far . truly i for my part cannot perceive what it is to go a whoring after strange gods , if this be not . he that looketh upon his neighbours wise , and lusteth after her , hath committed adultery . and truly , he that in heart and by argument maintained the sacrifice of the masse to be propitiatory for the quick and the dead , is an idolater ; as also he that alloweth and commendeth creeping to the crosse , and such like idolatrous actions , although he bend not his corporall knees . in like manner i say , he that attributeth to a witch , such divine power , as duly and onely appertaineth unto god ( which all witch-monger do ) is in heart a blasphemer , an idolater , and full of grosse impiety , although he neither go nor send to her for assistance . chap. vi. a further confutation of witches miraculous land omnipotent power , by invincible reasons and authorities , with disswasions from such fond credulity . if witches could do any such miraculous things , as these and other which are imputed to them , they might do them againe and againe , at any time or place , or at any mans desire : for the devill is as strong at one time as at another , as busy by day as by night , and ready enough to do all mischief , and careth not whom he abuseth . and insomuch as it is confessed , by the most part of witch-mongers themselves , that he knoweth not the cogitation of mans heart , he should ( me thinks ) sometimes appear , unto honest and credible persons , in such grosse and corporall forme , as it is said he doth unto witches : which you shall never heare to be justified by one sufficient witnesse . for the devill indeed entreth into the mind , and that way seeketh mans confusion . the art alwaies presupposeth the power ; so as , if they say they can do this or that , they must shew how and by what meanes they do it ; as neither the witches , nor the witch-mongers are able to do . for to every action is required the faculty and ability of the agent or doer ; the aptnes of the patient or subject ; and a convenient and possible application . now the witches are mortall , and their power dependeth upon the analogy and consonancy of their minds and bodies ; but with their minds they can but will and understand ; and with their bodyes they can do no more , but as the bounds and ends of terrene sense will suffer : and therefore their power extended not to do such miracles , as surmounteth their own sense , and the understanding of others which are wiser than they ; so as here wanteth the vertue and power of the efficient . and in reason , there can be no more vertue in the thing caused , than in the cause , or that which proceedeth of or from the benefit of the cause . and we see ; that ignorant and impotent women , or witches , are the causes of incantations and charmes ; wherein we shall perceive there is none effect , if we will credit our own experience and sense unabused , the rules of phylosophy , or the word of god. for alas ! what an unapt instrument is a toothles , old , impotent , and unweildy woman to flie in the aire ; truely , the devill little needs such instruments to bring his purposes to passe . it is strange , that we should suppose , that such persons can worke such feates : and it is more strange , that we will imagine that to be possible to be done by a witch , which to nature and sense is impossible ; specially when our neighbours life dependeth upon our credulity therein ; and when we may see the defect of ability , which alwaies is an impediment both to the act , and also to the presumption thereof . and because there is nothing possible in law , that in nature is impossible ; therefore the judge doth not attend or regard what the accused man saith ; or yet would do : but what is proved to have been committed , and naturally falleth in mans power and will to do . for the law saith , that to will a thing unpossible , is a signe of a mad-man , or of a soole , upon whom no sentence or judgement taketh hold . furthermore , what jury will condemne , or what judge will give sentence or judgement against one for killing a man at berwicke ; when they themselves , and many other saw that man at london , that very day , wherein the murther was committed ; yea though the party confesse himselfe guilty therein , and twenty witnesses depose the same ; but in this case also i say the judge is not to weigh their testimony , which is weakened by law ; and the judges authority is to supply the imperfection of the case , and to maintain the right and equity of the same . seeing therefore that some other things might naturally be the occasion and cause of such calamities as witches are supposed to bring ; let not us that professe the gospel and knowledge of christ , be bewitched to beleeve that they do such things , as are in nature impossible , and in sense and reason incredible . if they say it is is done through the devils helpe , who can worke miracles ; why do not theeves bring their businesse to passe miraculously , with whom the devil is as conversant as with the other ; such mischiefes as are imputed to witches , happen where no witches are ; yea and continue when witches are hanged and burnt : why then should we attribute such effect to that cause , which being taken away , happeneth neverthelesse ? chap. vii . by what meanes the name of witches becometh so famous , and how diversly people be opinioned concerning them and their actions . surely the naturall power of man or woman cannot be so inlarged , as to do any thing beyond the power and vertue given and ingrafted by god. but it is the will and mind of man , which is vitiated and depraved by the devill : neither doth god permit any more , than that which the naturall order appointed by him doth require . which naturall order is nothing else , but the ordinary power of god , powred into every creature , according to his state and condition . but hereof more shall be said in the title of witches confessions . howbeit you shall understand , th● few or none are throughly perswaded , resolved , or satisfied , that witches can indeed accomplish all these impossibilities : but some one is bewitched in one point , and some are cosened in another , untill in fine , all these impossibilities , and many more , are by several persons affirmed to be true . and this i have also noted , that when any one is cosened with a cosening toie of witch-craft , and maketh report thereof accordingly , verifiing a matter most impossible and false as it were upon his own knowledge , as being overtaken with some kind of illusion or other ( which illusions are right inchantments ) even the selfe same man will deride the likely proceeding out of another mans mouth , as a fabulous matter unworthy of credit . it is also to be wondered , how men ( that have seen some part of witches cosenages detected , and see also therein the impossibility of their own presumptions , and the folly and false-hood of the witches confessions ) will not suspect , but remaine unsatisfied , or rather obstinately defend the residue of witches supernatural actions : like as when a jugler hath discovered the slight and illusion of his principal seats , one would fondly continue to thinke , that his other petty jugling knacks of legier●emaine are done by the helpe of a familiar : and according to the folly of some papists , who seeing and confessing the popes absurd religion , in the erection and maintenance of idolatry and superstition , specially in images , pardons , and reliques of saints , will yet persevere to think , that the rest of his doctrine and trumpery is holy and good . finally , many maintain and cry out for the execution of witches , that particularly beleeve never a whit of that which is imputed unto them ; if they be therein privately dealt withall , and substantially opposed and tryed in argument . chap. viii . causes that move as well witches themselves as others to think that they can work impossibilities , with answers to certain objections : where also their punishment by law is touched . cardanus writeth , that the cause of such credulity consisteth in three points ; to wit , in the imagination of the melancholike , in the constancy of them that are corrupt therewith , and in the deceit of the judges ; who being inquisitors themselves against hereticks and witches , did both accuse and condemne them , having for their labour the spoile of their goods . so as these inquisitors added many fables hereunto , least they should seem to have done injury to the poor wretches , in condemning and executing them for none offence . but fithens ( saith he ) the springing up of luthers sect , these priests have tended more deligently upon the execution of them : because more wealth is to be caught from them : insomuch as now they deale so loosly with witches ( through distrust of gaines ) that all is seen to be malice , solly , or avarice that hath been practised against them . and whosoever shall search into this cause , or read the chief writers hereupon , shall find his words true . it will be objected , that we here in england are not now directed by the popes laws ; and so by consequence our witches not troubled or convented by the inquisitors haereticae pravitatis . i answer , that in times past here in england , as in other nations , this order of discipline hath been in force and use ; although now some part of old rigor be qualified by two severall statutes made in the first of elizabeth , and of henry the eight . neverthelesse the estimation of the omnipotency of their words and charmes seemeth in those statutes to be somewhat maintained , as a matter hitherto generally received ; and not yet so looked into , as that it is refuted and decided . but how wisely soever the parliament-house hath dealt therein , or how mercifully soever the prince beholdeth the cause : if a poor old woman , supposed to be a witch , be by the civill or canon law convented ; i doubt , some canon will be found in force , not onely to give scope to the tormentor , but also to the hangman , to exercise their offices upon her . and most certain it is , that in what point soever any of these extremities , which i shall rehearse unto you , be mitigated , it is through the goodnesse of the queens majesty , and her excellent magistrates placed amongst us . for as touching the opinion of our writers therein in our age ; yea in our country you shall see it doth not onely agree with forreign cruelty , but surmounteth it far . if you read a foolish pamphlet dedicated to the lord darcy by w. w. . you shall see that he affirmeth , that all those torture are farre too light , and their rigor too mild ; and that in that respect he impudently exclameth against our magistrates , who suffer them to be but hanged , when murtherers , and such malefactors be so used , which deserve not the hundreth part of their punishments . but if you will see more folly and lewdnesse comprised in one lewd book , i commend you to ri. ga. a windsor-man ; who being a mad-man hath written according to his frantick humor ; the reading whereof may satisfie a wise man , how mad all these witch-mongers dealings be in this behalfe . chap. ix . a conclusion of the first book , wherein is fore-shewed the tyrannicall cruelty of witch-mongers and inquisitors , with a request to the reader to peruse the same . and because it may appeare unto the world what trecherous and faithlesse dealing , what extreame and intolerable tyranny , what grosse and fond absurdities , what unnatural and uncivil discourtesie , what cankerd and spitefull malice , what outragious and barbarous cruelty , what lewd and false packing , what cunning and crafty intercepting , what bald and pievish interpretations , what abominable and devilish inventions ; and what ●lat and plaine knavery is practised against these old women ; i will set down the whole order of the inquisition , to the everlasting , inexcusable , and apparent shame of all witch-mongers . neither will i insert any private or doubtfull dealings of theirs ; or such as they can either deny to be usuall , or justly cavill at ; but such as are published and renewed in all ages , since the commencement of popery , established by laws , pactised by inquisitors , priviledged by princes , commended by doctors , confirmed by popes , councels , decrees , and canons ; and finally be left of all witch-mongers ; to wit , by such as attribute to old women , and such like creatures , the power of the creator . i pray you therefore , though it be tedious and intolerable ( as you would be heard in your miserable calamities ) so heare with compassion , their accusations , examinations , matters given in evidence , confessions , presumptions , interrogatories , conjurations , cautions , crimes , tortures and condemnations , devised and practised usually against them . the second book . chap. i. what testimonies and witnesses are allowed to give evidence against reputed witches , by the report and allowance of the inquisitors themselves , and such as are speciall writers herein . excommunicate persons , partakers of the fault , infants , wicked servants , and run-a-waies are to be admitted to bear witnesse against their dames in this matter of witch-craft , because ( saith bodin the champion of witch-mongers ) none that be honest are able to detect them . hereticks also and witches shall be received to accuse , but not to excuse a witch . and finally , the testimony of all infamous persons in this case is good and allowed . yea , one lewd person ( saith bodin ) may be received to accuse and condemne a thousand suspected witches . and although by law , a capitall enemy may be challenged ; yet iames sprenger , and henry institor , ( from whom bodin , and all the writers that ever i have read , do receive their light , authorities and arguments ) say ( upon this point of law ) that the poor friendlesse old woman must prove , that her capitall enemy would have killed her , and that he hath both assaulted and wounded her ; otherwise she pleadeth all in vain . if the judge ask her , whether she have any capitall enemies ; and she rehearse other , and forget her accuser : or else answer that he was her capitall enemy , but now she hopeth he is not so ; such a one is neverthelesse admitted for a witnesse . and though by law , single witnesses are not admittable ; yet if one depose she hath bewitched her cow ; another , her sow ; and the third , her butter : these ( saith m. mal. and bodin ) are not single witnesses ; because they agree that she is a with . chap. ii. the order of examination witches of by the inquisitors . women suspected to be witches , after their apprehension may not be suffered to go home , or to other places , to seek sureties : for then ( saith bodin ) the people would be worse willing to accuse them ; for fear least at their returne home , they worke revenge upon them . in which respect bodin commendeth much the scottish custome and order in this behalfe : where ( he saith ) a hollow peece of wood or a chest is placed in the church , into the which any body may freely cast a little scroll of paper , wherein may be contained the name of the witch , the time , place , and fact , &c. and the same chest being locked with three severall locks are opened every fifteenth day by three inquisitors or officers appointed for that purpose : which keepe three severall keyes . and thus the accuser need not be knowne , nor shamed with the reproch of slander or malice to his poor neighbour . item , there must be great perswasions used to all men , women , and and children , to accuse old women of witch-craft . item , there may alwaies be promised impunity and favour to witches , that confesse and detect others ; and on the contrary , there may be threatnings and violence practised and used . item , the little children of witches , which will not confesse , must be attached , who ( if they be craftily handled saith bodin ) will confesse against their own mothers . item , witches must be examined as suddenly , and as unawarres as is possible : the which will so amaze them , that they will confesse any thing , supposing the devill hath forsaken them ; whereas if they should first be committed to prison , the devill would tamper with them , and informe them what to do . item , the inquisitor , judge , or examiner , must begin with small matters first . item , they must be examined , whether their parents were witches or no : for witches ( as these doctors suppose ) come by propagation . and bodin setteth downe this principle in witch-craft , to wit , si saga sit mater , sic etiam est filia : howbeit the law forbiddeth it , ob sanguinis rev●rentiam . item , the examiner must look steadfastly upon their eyes : for they cannot look directly upon a mans face ( as bodin affirmeth in one place , although in another he saith , that they kill and destroy both men and beasts with their lookes . ) item , she must be examined of all accusations , presumptions , and faults , at one instant ; least satan should afterwards disswade her from confession . item , a witch may not be put in prison alone , least the devill disswade her from confession , through promises of her indemnity . for ( saith bodin some that have been in the goale have proved to fly away , as they were wont to do when they met with diana and minerva , &c. and so brake their own necks against the stone wales . item , if any deny her own confession made without torture , she 〈◊〉 neverthelesse by that confession to be condemned , as in any other crime ▪ item , the judges must seem to be in a pittifull countenance and 〈◊〉 bemone them ; saying , that it was not they , but the devill that committed the murther , and that he compelled them to do it ; and must make them beleeve that they thinke them to be innocents . item , if they will confesse nothing ▪ but upon the racke or torture their apparell must be changed ; and every hair in their body must be shaven off with a sharpe razor . item , if they have charmes for taciturnity , so as they feel not the common tortures , and thefore confesse nothing : then some sharpe instrument must be thrust betwixt every nail of their fingers and toes ; which ( a● bodin saith ) was king childeberts devise , and is to thia day of all others the most effectuall . for by meanes of that extreame paine , they will ( saith he ) confesse any thing . item , paulus grillandus , being an old doer in these matters ; wisheth that when witches sleepe , and feel no pain upon the torture , domine labia mea aperies should be said ; and so ( saith he ) both the torments will be felt , and the truth will be uttered : et sic ars deluditur arte . item , bodin saith , that at the the time of examination , there should be a semblance of great a do , to the terrifying of the witch ; and that a number of instruments , gives , manacles , ropes , halters , fetters , &c. be prepared , brought forth , and laid before the examinate : and also that some be procured to make a most horrible and lamentable cry , in the place of torture , as though he or she were upon the rack , or in the tormentors hands : so as the examinate may hear it whiles she is examined , before she her selfe be brought into the prison ; and perhaps ( saith he ) she will by this meanes confesse the matter . item , there must be subborned some crafty spy , that may seem to be a prisoner with her in the like case ; who perhaps may in conference undermine her , and so bewraie and discover her . item , if she will not yet confesse , she must be told that she is detected , and accused by other of her companions ; although in truth there be no such matter : and so perhaps she will confesse , the rather to be revenged upon her adversaries and accusers . chap. iii. matters of evidence against witches . if an old woman threaten or touch one being in health , who dieth shortly after ; or else is infected with the leprosie , apoplexie , or any other strange disease : it is ( saith bodin ) a permanent fact , and such an evidence , as condemnation or death must insue , without further proofe : if any body have mistrusted her , or said before that she was a witch . item , if any come in , or depart out of the chamber or house , the doores being shut ; it is an apparent and sufficient evidence to a witches condemnation , without further tryall : which thing bodin never saw . if he can shew me that fea● , i will subscribe to his folly . for christ after his resurrection used the same : not as a ridiculous toie , that every witch might accomplish ; but as a speciall miracle , to strengthen the faith of the elect . item , if a woman bewitch any bodies eyes , she is to be executed without further proofe . item , if any inchant or bewitch mens beasts , or corne , or fly in the air , or make a dog speak , or cut off any mans members , and unite them again to men or childrens bodyes ; it is sufficient proofe to condemnation . item , presumptions and conjectures are sufficient proofes against witches . item , if three witnesses do but say , such a woman is a witch ; then it is a clear case that she is to be executed with death . which matter bodin saith is not onely certain by the canon and civill lawes , but by the opinion of pope innocent , the wisest pope ( as he saith ) that ever was . item , the complaint of any one man of credit is sufficient to bring a poor woman to the rack or pully . item , a condemned or infamous persons testimony is good and allowable in matters of witch-craft . item , a witch is not to be delivered , though she endure all the tortures , and confesse nothing ; as all other are in any criminall cases . item , though in other cases the epo●i●ions of many women at one instant are disabled , as sufficient in law ; because of the imbecillity and frailty of their nature or sex , yet in this matter one woman , though she be a party , either accuser or accused , and be also infamous and impudent ( for such are bodins words ) yea and already condemned ; she may neverthelesse serve to accuse and condemne a witch . item , a witnesse uncited , and offering himselfe in this case is to be heard , and in none other . item , a capitall enemy ( if the enmity be pretended to growe by meanes of witch-craft ) may object against a witch ; and none exception is to be had or made against him . item , although the proofe of perjury may put back a witnesse in 〈◊〉 other causes ; yet in this a perjured person is a good and lawfull witnesse . item , the proctors and advocates in this case are compelled to be witnesses against their clients , as in none other case they are to be constrained thereunto . item , none can give evidence against witches , touching their assemblies , but witches onely : because ( as bodin saith ) none other can do 〈◊〉 howbeit , ri. ga. writeth , that he came to the god-speed , and with his sword and buckler killed the devill ; or at the least he wounded him sore , that he made him stinke of brimstone . item , bodin saith , that because this is an extraordinary matter ; the● must herein be extraordinary dealing : and all manner of waies are to 〈◊〉 used , direct and indirect . chap. iiii. confessions of witches , whereby they are condemned . some witches confesse ( saith bodin ) that are desirous to dy ; not 〈◊〉 glory , but for despair : because they are tormented in their life-time . but these may not be spared ( saith he ) although the law doth 〈◊〉 them . the best and surest confession is at strife , to her ghostly father . item , if she confesse many things that are false , and one thing 〈◊〉 may be true ; she is to be taken and executed upon that confession : item she is not so guilty that confesseth a falshood or ly , and d●enieth a ru●h ; as she that answereth by ●ircumstance . item , an equivocall or doubtfull answer is taken for a confession against a witch . item , bodin reporteth , that one confessed that he went out , or rather up in the air , and was transported many miles to the fairies dance , only because he would spy unto what place his wife went to hagging , and how she behaved her selfe . whereupon was much ado among the inquisitors and lawyers , to discusse whether he should be executed with his wife or no. but it was concluded that he must die , because he bewrayed not his wife : the which he forbare to do , propter reverentiam honoris & familiae . item , if a woman confesse freely herein , before question be made ; and yet afterward deny it : she is neverthelesse to be burned . item , they affirme that this extremity is herein used , because not one among a thousand witches is detected . and yet it is affirmed by sprenger in m. mal. that there is not so little a parish , but there are many witches known to be there . chap. v. presumptions , whereby witches are condemned . if any womans child chance to dy at her hand , so as no body knoweth how , it may not be thought or presumed that the mother killed it , except she be supposed a witch ; and in that case it is otherwise : for she must upon that presumption be executed ; except she can prove the negative or contrary . item , if the child of a woman that is suspected to be a witch , be lacking or gone from her ; it is to be presumed , that she hath sacrificed it to the devill : except she can prove the negative or contrary . item , though in other persons , certain points of their confessions may be thought erroneous , and imputed to error : yet ( in witches cau●es ) all oversights , imperfections , and escapes must be adjudged impious and malicious ; and tend to her confusion and condemnation . item , though a theefe be not said in law to be infamous in any other matter than in the●t ; yet a witch defamed of witch craft is said to be defiled with all manner of faults and infamies universally , though she were condemned ; but ( as i said ) defamed with the name of a witch . for rumors and reports are sufficient ( saith bodin ) to condemne a witch item , if any man , woman , or child do say , that such a one is a witch ; it is a most vehement suspicion ( saith bodin , and sufficient to bring her to the racke ; though in all other cases it be directly against law . item , in presumptions and suspicions against a witch , the common brute or voice of the people cannot erre . item , if a woman , when she is apprehended , cry out , or say ; i am undone ; save my life ; i will tell you how the matter standeth &c. she is thereupon most vehemently to be suspected and condemned to dy . item , though a conjurer be not to be condemned for curing the diseased by vertue of his art : yet must a witch die for the like case . item , the behaviour , looks , becks , and countenance of a woman , are sufficient signes , whereby to presume she is a witch : for alwaies they looke downe to the ground , and dare not look a man full in the face . item , if their parents were thought to be witches , then is it certainly to be presumed that they are so : but it is not so to be thought of whores . item , it is a vehement presumption if she cannot weep , at the time of her examination : and yet bodin saith , that a witch may shed three drop out of her right eye . item , it is not only a vehement suspicion , and presumption , but an evident proof of a witch ; if any man or beast dy suddainly where she hath been seen lately ; although her witching-stuffe be not found or espied . item , if any body use familiarity or company with a witch convicted it is a sufficient presumption against that person to be adjudged ● witch . item , that evidence that may serve to bring in any other person to examination , may serve to bring a witch to her condemnation . item , herein judgement must be pronounced and executed ( as bod●● saith , without order , and not like to the orderly proceeding and form●● judgement in other crimes . item a witch may not be brought to the torture suddenly ; or before long examination , least she go away scotfree : for they feel no torment and therefore care not for the same , as bodin affirmeth . , item , little children may be had to the torture at the first dash ; but 〈◊〉 may it not be done with old women : as is aforesaid . item , if she have any privy marke under her arme-pits , under he● haire , under her lip , or in her buttock , or in her privities : it is a presumption sufficient for the judge to proceed and give sentence of dea●● upon her . the onely pitty they shew to a poor woman in this case , is : that thoug● she be accused to have slain any body with her inchantments ; yet if 〈◊〉 can bring ●orth the party alive , she shall not be put to death . whereas marvell , in as much as they can bring the devill in any bodies likenesse and representation . item , their law saith , that an uncertain presumption is sufficient , when a certain presumption faileth . chap. vi. particular interrogatories used by the inquisitors against witches i need not stay to confute such partiall and horrible dealings , being apparently impious , and full of tyranny , which except i should 〈◊〉 so manifestly detected , even with their own writings and assertions , 〈◊〉 or none would have beleeved . but for brevi●ies sake i will passe over th● same ; supposing that the citing of such absurdities may stand for a suffic●●ent confutation thereof . now therefore i will proceed to a more particular order and manner of examinations , &c. used by the inquisitors , and allowed for the most part throughout all nations . first the witch must be demanded , why she touched such a child or such a cow , &c. and afterward the same child or cow fell sick or lame , &c. item , why her two kine give more milke than her neighbours . and the note before mentioned is here again set down , to be specially observed of all men : to wit ; that though a witch cannot weep , yet she may speak with a crying voice . which assertion of weeping is false , and contrary to the saying of seneca , cato , and many others ; which affirme , that a woman weepeth when she meaneth most deceipt ; and therefore saith m. mal. she must be well looked unto , otherwise she will put spitle privily upon her cheeks , and seem to weep ; which rule also bodin saith is infallible . but alas that teares should be thought sufficient to excuse or condemne in so great a cause , and so weighty a triall ! i am sure that the worst sort of the children of israel wept bitterlly : yea , if there were any witches at all in israel , they wept . for it is written , that all the children of israel wept . finally , if there be any witches in hell , i am sure they weep ; for there is weeping , wailing , and gnashing of teeth . but god knoweth many an honest marrone cannot sometimes in the heavinesse of her heart shed teares ; the which oftentimes are m●re ready and common with crafty queanes and strumpets , than with sober women . for we read of two kinds of teares in a womans eye , the one of true grief , the other of deceipt . and it is written , that dediscere flere foeminium est menda●ium : which argueth , that they ly which say , that wicked women cannot weep . but let these tormentors take heed , that the teares in this case which runne down the widowes cheeks , with their cry spoken by ●esus sirach , be not heard above . but lo what learned , godly , and lawfull meanes these popish inquisitors have invented for the triall of true or false teares . chap. vii . the inquisitors triall of weeping by conjuration . i conjure thee by the amorous teares , which jesus christ our saviour shed upon the crosse for the salvation of the world ; and by the most earnest and burning teares of his mother the most glorious virgin mary , sp●inkled upon his wounds late in the evening ; and by all the teares , which every saint and elect vessell of god hath powred out here in the world , and from those eyes he hath wiped away all teares ; that if thou be without fault , thou mayest powre down teares abundantly ; and if thou be guilty , that thou weep in no wise : in the name of the father , of the sonne , and of the holy ghost ; amen . and note , saith he , that the more you conjure , the lesse she weepeth . chap. viii . certain cautions against witches , and of their tortures to procure confession . but to manifest their further follies , i will recite some of their caution , which are published by the ancient inquisitors , for perpetual lessons of their successors : as followeth . the first caution is that , which was last rehearsed concerning weeping ; the which ( say they ) is an infallible note . secondly , the judge must beware she touch no part of him , specially of his bare : and that he alwaies weare about his neck conjured salt , palme , herbes , and wax hallowed : which ( say they ) are not only approved to be good by the witches confessions ; but also by the use of the romish church , which halloweth them onely for that purpose . item , she must come to her arreignment backward , to wit , with her taile to the judges face , who must make many crosses , at the time of her approching to the barre . and least we should condemne that for superstition , they prevent us with a figure , and tell us , that the same superstition may not seem superstitious unto us . but this resembleth the perswasion of a theef , that disswadeth his sonne from stealing ; and never thelesse telleth him that he may pick or cut a purse , and rob by the high way . one other caution is , that she must be shaven , so as there remaine not one hair about her : for sometimes they keep secrets for ●aciturnity , and for other purposes also in their hair , in their privities , and between their skinne and their flesh . for which cause i marvell they flea them no●● for one of their witches would not burne , being in the middest of the flame , as m. mal. reporteth ; untill a charme written in a little scroll was espied to be hidden between her skin and flesh , and taken away . and this is so gravely and faithfully set down by the inquisitors themselves , that one may beleeve it if he list , though indeed it be a verity . the like citeth bodin , of a witch that could not be strangled by the executioner , do what he could . but it is most true , that the inquisitor cumanus in one year did shave one and fourty poor women , and burnt them all when he had done . another caution is , that at the time and place of torture , the hallowed things aforesaid , with the seven words spoken on the crosse , he hang●ed about the witches neck ; and the length of christ in wax be knit about her bare naked body , with reliques of saints , &c. all which stuffe ( say they ) will so worke within and in them , as when they are racked and tortured , they can hardly stay or hold themselves from confession . in which case i doubt not but that pope , which blasphemed christ , and cursed his mother for a peacoke , and cursed god with great despigh● for a peece of porke , with lesse compulsion would have renounced the trinity , and have worshipped the devill upon his knees . another caution is , that after she hath been racked , and hath passed over all tortures devised for that purpose ; and after that she hath been compelled to drink holy water , she be conveied again to the place of torture : and that in the middest of her torments , her accusations be read unto her ; and that the witnesses ( if they will ) be brought face to face unto her : and finally , that she be asked , whether for triall of her innocency she will have judgement , candentis ferri , which is , to carry a certain weight of burning iron in her bare hand . but that may not ( say they ) in any wise be granted . for both m. mal. and bodin also affirm that many things may be promised , but nothing need be performed : for why , they have authority to promise , but no commission to performe the same . another caution is , that the judge take heed , thar when she once beginneth to confesse , he cut not of● her examination , but continue it night and day . for many times , whiles they go to dinner , she returneth to her vomit . another caution is , that after the witch hath confessed the annoying of men and beasts , she be asked how long she hath had incubus , when she renounced the faith , and made the reall league , and what that league is , &c. and this is indeed the cheef cause of all their incredible & impossible confessions : for upon the rack , when they have once begun to ly , they will say what the torment or list . the last caution is , that if she will not confesse , she be had to some strong castle or goale . and after certain daies , the jayler must make her beleeve he goeth forth into some farre country : and then some of her friends must come in to her , and promise her , that if she will confesse to them , they will suffer her to escape out of prison : which they may well do , the keeper being from home . and this way ( saith m. mal. ) hath served , when all other meanes have failed . and in this place it may not be omitted , that above all other times , they confesse upon frydaies . now saith iames sprenger , and henry institor , we must say all , to wit : if she confesse nothing , she should be dismissed by law ; and yet by order she may in no wise be bailed , but must be put into close prison , and there be talked withall by some crafty person , those are the words , and in the mean while there must be some eves-dropers with pen and inke behind the wall , to harken and note what she confesseth : or else some of her old companions and acquaintance may come in and talke with her of old matters , and so by eves-droppers be also bewraied ; so as there shall be no end of torture before she have confessed what they will. chap. ix . the fifteen crimes laid to the charge of witches by witch-mongers ; specially by bodin in daemonomania . they deny god , and all religion . answer then let them dy therefore , or at the least be used liked infid●●s , or aposta●●'s . they curse , blaspheme , and provoke god with all despite . answer then let them have the law expressed in levit. . and deut. ● & they give their faith to the devill , and they worship and offer sacrifice unto him . ans. let such also be judged by the same law . they do solemnely vow and promise all their progenie unto the devill . ans. this promise proceedeth from an unsound mind , and is not 〈◊〉 be regarded ; because they cannot performe it , neither will it be proved true . howbeit , if it be done by any that is sound of mind , let the cause of ieremie . . light upon them , to wit , the sword , famine and pestilence . they sacrifice their own children to the devill before baptisme , holding them up in the aire unto him , and then thrust a needle into their braines . ans. if this be true , i maintain them not herein : but there is a 〈◊〉 to judge them by . howbeit , it is so contrary to sense and nature , that were folly to beleeve it ; either upon bodins bare word , or else upon 〈◊〉 presumptions ; especially when so small commodity and so great danger and inconvenience insueth to the witches thereby . they burn their children when they have sacrificed them . ans then let them have such punishment , as they that offered th●● children unto moloch : levit. . but these be meer devises of wit●●-mongers and inquisito's , that with extreame tortures have wrung such confessions f●om them ; or else with false reports have belyed them ; 〈◊〉 by flattery and fair words and promises have won it at their hands , at 〈◊〉 length . they swear to the devil to bring as many into that society as they 〈◊〉 ans. this is false , and so proved elsewhere . they swear by the name of the devill . ans. i never heard any such oath , neither have we warrant to 〈◊〉 them that so do swear ; though indeed it be very lewd and impious . they use incestuous adul●e●y with spirits . ans. this is a stale ridiculously , as is proved apparently hereafter . they boile infants , after they have murthured them unbaptised , 〈◊〉 their flesh be made potable . ans. this is untrue , incredible , and impossible . they eat the flesh and drink the bloud of men and children openly . ans. then are they kin to the anthropophagi and canibals . but , i beleeve never an honest man in england nor in france , will affirme that he hath seen any of these persons , that are said to be witches , do so ; if they should , i beleeve it would poyson them . they kill men with poyson . ans. let them be hanged for their labour . they kill mens cattell . ans. then let an action of trespasse be brought against them for so doing . they bewitch mens corne , and bring hunger and barrennesse into the country ; they ride and flie in the air , bring stormes , make tempests &c. ans. then will i worship them as gods ; for those be not the works of man , nor yet of a witch : as i have elsewhere proved at large . they use venery with a devil call'd incubus , even when they ly in bed with their husbands , & have children by them , which become the best witches . ans. this is the last ly , very ridiculous , and confuted by me elsewhere . chap. x. a refutation of the former surmised crimes patched together by bodin , and the onely way to escape the inquisitors hands . if more ridiculous or abhominable crimes could have been invented , these poor women ( whose chief fault is that they are scolds ) should have been charged with them . in this libell you do see is contained all that witches are charged with ; and all that also , which any witch-monger surmiseth , or in malice imputeth unto witches power and practise . some of these crimes may not onely be in the power and will of a witch , but may be accomplished by naturall meanes : and therefore by them the matter in question is not decided , to wit ; whether a witch can work wonders supernaturally ; for many a knave and whore doth more commonly put in execution those lewd actions , than such as are called witches and are handged for their labour . some of these crimes also laid unto witches charge , are by me denyed , and by them cannot be proved to be true , or committed by any one witch . othersome of these crimes likewise are so absurd , supernaturall , and impossible , that they are derided almost of all men , and as false , fond , and fabulous reports condemned : insomuch as the very witch-mongers themselves are tashamed to hear of them . if part be untrue , why may not the residue be thought false : for all these things are laid to their charge at one instant , even by the greatest doctors and patrones of the sect of witch-mongers , producing as many proofs for witches supernaturall and impossible actions , as for the other . so as , if one part of their accusation ▪ be false , the other part deserveth no credit . if all be true that is alledged of their doings , why should we beleeve in christ , because of his miracles , when a witch doth as great wonders as ever he did ? but it will be said by some ; as for those absurd and popish writers , they are not in all their allegations , touching these matters , to be credited . but i assure you , that even all sorts of writers herein ( for the most part ) the very doctors of the church to the school men , protestants and papists , learned and unlearned , poets and historiographers , jewes , christians , or gentiles agr●e in these impossible and ridiculous matters . yea and these writers , out of whome i gather most absurdities , are of the best credit and authority of all writers in this matter . the reason is , because it was never throughly looked into ; but every fable credited ; and the word ( witch ) named so often in scripture . they that have seen further of the inquisitors orders and customes , say also ▪ that there is no way in the world f●r th●s● poor women to escape the inquisitors hands , and so consequently burning : but to gild their hands with money , whereby oftentimes they take pitty upon them , and deliver them , as sufficiently purged for they have authority to exchange the punishment of the body with the punishment of the purse , applying the same to the office of their inquisition : whereby they reap such profit , as a number of these silly women pay them yearly pensions , to the end they may not be punished again . chap ▪ xi . the opinion of cornelius agrippa concerning witches , of 〈◊〉 pleading for a poor woman accused of witch craft , and how be convinced the inquisitors . cornelius agrippa saith , that while he was in italie , many inquisito● in the dutchie of millen troubled divers most honest and noble matrones , privily wringing much money from them , untill their knavery was detected . further he saith , that being an advocate 〈◊〉 councellor in the common-wealth of maestright in brabant , he had sor● contention with an inquisitor , who through unjust accusations drew ● poor woman of the country into his butchery , and to an unsit place● not so much to examine her , as to torment her , whom when c. agrippa had undertaken to defend , declaring that in the things done , these was no proof , no signe or token that could cause her to be tormented the inquisitor stoutly denying it , said ; one thing there is , which is proof and matter sufficient : for her mother was in times past burned for a witch . now when agrippa replyed , affirming that this article was impertinent , and ought to be refused by the judge , as being the deed of another ; alledging to the inquisitor reasons and law for the same : he replied again that this was true , because they used to sacrifice their children to the devill , as soon as they were borne ; and also because they usually conceived by spirits transformed into mans shape , and that thereby witch-craft was naturally ingraffed into this child , as a disease ●at commeth by inheritance . c. agrippa replying against the inquisitors folly and superstitious blindnesse , said ; o thou wicked priest ! is this thy divinity ? dost thou use to draw poor guiltlesse women to the rack by these forged devises ? dost thou with such sentences judge others to be heretikes , thou being a more heretike than either faustus or donatus ? be it as thou sayest , doest thou not frustrate the grace of gods ordinance ; namely baptisme ? are the words in baptisme spoken in vaine ? or shall the devill remaine in the child , or it in the power of the devill , being there and then consecrated to christ jesus , in the name of the father , the son , and the holy ghost ? and if thou defend their false opinions , which affirme , that spirits accompanying with women , can ingender ; yet dotest thou more than any of them , which never beleeved that any of those devils , together with their stolne seed , do put part of that their seed or nature into the creature . but though indeed we be borne the children of the devill and damnation , yet in baptisme , through grace in christ , satan is cast out , and we are made new creatures in the lord , from whom none can be separated by another mans deed . the inquisitor being hereat offended , threatned the advocate to proceed against him , as a supporter of hereticks or witches , yet neverthelesse he ceased not to defend the silly woman , and through the power of the law he delivered her from the clawes of the bloody monke , who with her accusers , were condemned in a great summe of money to the charter of the church of meniz , and remained infamous after that time almost to all men . but by the way you must understand , that this was but a petty inquisitor , and had not so large a commission as cumanus , sprenger , and such other had ; nor yet as the spanish inquisitors at this day have . for these will admit no advocate now unto the poor soules , except the tormentor or hangman may be called an advocate . you may read the summe of this inquisition in few words set out by m. iohn fox in the acts and monuments . for witches and hereticks are among the inquisitors of like reputation ; saving that the extremity is greater against witches , because through their simplicity , they may the more boldly tyrannize upon them and triumph over them . chap. xii . what the fear of death and feeling of torments may force one to do , and that it is no marvell though witches condemne themselves by their own confessions so tyrannically extorted . he that readeth the ecclesiasticall histories , or remembreth the persecutions in qeen maries time , shall find , that many good men have fallen for fear of persecution , and returned unto the lord again . what marvell then , though a poor woman , such a one as is described elsewhere , and tormented as is declared in these latter leaves , be made to confesse such absurd and false impossibilities ; when flesh and bloud is unable to endure such triall ? or how can she in the middest of such horrible tortures and torments , promise unto her selfe constancy ; or forbeare to confesse any thing ? or what availeth it her , to persevere in the deniall of such matters , as are laid to her charge unjustly ; when on the one side there is never any end of her torments ; on the other side , if she continue in her assertion , they say she hath charmes for taciturnity or silence ? peter the apostle renounced , cursed , and forsware his master and our saviour jesus christ , for fear of a wenches menaces ; or rather at a question demanded by her , wherein he was not so circumvented , as these poor witches are , which be not examined by girles , but by cunning inquisitors , who having the spoile of their goods , and bringing with them into the place of judgement minds to maintain their bloody purpose spare no manner of allurements , threatnings , nor torments , untill they have wrung out of them all that , which either maketh to their own desire or serveth to the others destruction . peter ( i say ) in the presence of his lord and master christ , who had instructed him in true knowledge many years , being forewarned , no● passing four or five houres before , and having made a reall league and ● faithfull promise to the contrary , without any other compulsion than ( as hath been said ) by a question proposed by a girle ; against his conscience , forsooke , thrice denyed , and abandoned his said master : and yet he was a man illuminated , and placed in dignity aloft , and neerer to christ by many degrees : than the witch , whose fall could not be so great as peters ; because she never ascended halfe so many steps . a pastors declination is much more abominable than the going astray of any of his sheep● as an ambassadors conspiracy is more odious , than the falshood of a common person : or as a captains treason is more mischeevous , than a private souldiers mutiny . if you say , peter repented ; i answer that the witch doth so likewise sometimes , and i see not in that case , but mercy may be imployed upon her . it were a mighty temptation to a silly old woman , that a visible devill ( being in shape so ugly , as danaeus and others say her is ) should assault her in manner and forme as is supposed , o● rather avowed ; specially when there is promise made that none shall be tempted above their strength . the poor old witch is commonly u●●learned , unwarned , and unprovided of counsell and friend-ship , void 〈◊〉 judgement and discretion to moderate her life and communication , he● kind and gender more weak and fraile than the masculine , and muc● more subject to melancholy ; her bringing up and company is so ba●● that nothing is to be looked for in her , specially of these extraordinary qualities ; her age also is commonly such , as maketh her decrepite , which is a disease that moveth them to these follyes . finally , christ did cleerly remit peter , though his offence were committed both against his divine and humane nature ; yea afterwards he 〈◊〉 put him in trust to feed his sheep , and shewed great countenance , friendship and love unto him . and therefore i see not , but we may shew compassion upon these poor soules , if they shew themselves ; sorrowful for their mis●●ceipts and wicked imaginations . the thrid book . chap. i. the witches bargain with the devill , according to m. mal. bodin , nider , danaeus , psellus , erastus , hemingius , cumanus , aquinas , bartholomaeus spineus , &c. that which in this matter of witch-craft hath abused so many , and seemeth both so horrible and intolerable , is a plain bargain , that ( they say ) is made betwixt the devil and the witch . and many of great learning conceive it to be a matter of truth , and in their wiritings publish it accordingly : the which ( by god , grace ) shall be proved as vaine and false as the rest . the order of their bargain or profession is double ; the one solemne and publike , the other secret and private . that which is called solemne or publike , is where witches come together at certain assemblies , at the times prefixed , and do not onely see the devill in visible forme ; but confer and talke familiarly with him . in which conference the devill exhorteth them to observe their fidelity unto him , promising them long li●e and prosperity . then the witches assembled , commend a new disciple ( whom they call a novice ) unto him : and if the devill find that young witch apt and forward in renunciation of christian faith , in despising any of the seven sacraments , in treading upon ●crosses , in spitting at the time of the elevation , in breaking their fast on fasting daies , and fasting on sundaies ; the devill giveth forth his hand , and the novice joyning hand in hand with him , promiseth to observe and keep all the devils commandements . this done , the devill beginneth to be more bold with her , telling her plainly , that all this will not serve his turne ; and therefore requireth homage at her hands : yea he also telleth her , that she must grant him both her body and soul to be tormented in everlasting fire ; which she yeeldeth unto . then he charged her , to procure as many men , women , and children also , as she can , to enter into this society . then he teacheth them to make ointments of the bowels and members of children , whereby they ride in the air , and accomplish all their desires . so as , if there be any children unbaptised , or not guarded with the signe of the crosse , or orizons ; then the witches may and do catch them from their mothers sides in the night , or ou● of their cradles , or otherwise kill them with their ceremonies ; and after buriall steal them out of their graves , and seeth them in a caldron , untill their flesh be made potable . of the thickest whereof they make ointments , whereby they ride in the air , but the thinner potion they put into flaggons , whereof whosoever drinketh , observing certain ceremonies , immediately becommeth a master or rather a mistresse in that practise and faculty . chap. ii. the order of the witches homage done ( as it is written by lewd inquisitors and peevish witchmongers ) to the devill in person ; of their songs and dances , and namely of la volta , and of other ceremonies , also of their excourses . sometimes their homage with their oath and bargain is received for a certain terme of years ; sometimes for ever . sometimes it consisteth in the deniall of the whole faith , sometimes in part . the first is , when the soul is absolutely yeelded to the devill and hell fire : the other is , when they have but bargained to observe certain ceremonies and statutes of the church ; as to conceale faults at shrift , to fast on sundaies , &c. and this is done either by oath , protestation of words , or by obligation in writing , sometimes sealed with wax , sometimes signed with bloud , sometimes by kising the devils bare buttocks ; as did a doctor called edli● , who as ( bodin saith ) was burned for witch-craft . you must also understand , that after they have delicately banqueted with the devill and the lady of the faries ; and have eaten up a fat o●● and emptied a butt of malmesie , and a binne of bread at some noble mans house , in the dead of the night , nothing is missed of all this in the morning . for the lady sibylla , minerva , or diana with a golden rod striketh the vessell and the binne , and they are fully replenished again . yea , she causeth the bullockes bones to be brought and laid together upon the hide . and lappeth the four ends thereof together , laying her golden rod thereon , and then riseth up the bullocke again in his former estate and condition : and yet at their returne home they are like to starve fo● hunger ; as spineus saith . and this must be an infallible rule , that every fortnight , or at the least every moneth , each witch must kill one childe 〈◊〉 the least for her part . and here some of monsieur bodins lies may be inserted , who saith , th●● at these magicall assemblies , the witches never faile to dance ; and 〈◊〉 their dance they sing these words ; har har , devill devill , dance here , dance here , play here , play here , sabbath , sabbath . and whiles they sing and dance , every one hath a broom in her hand , and holdeth it 〈◊〉 aloft . item he saith , that these night-walking or rather night-dancing brought out of italy into france , that dance , which is called la volta . a part of their league is , to scrape off the oyle , which is received 〈◊〉 extreame folly ( unction i should have said . ) but if that be so dangerous , the● which socke the corps had need to take great care , that they rub not 〈◊〉 the oyle , which divers other wayes may also be thrust out of the forehead and then i perceive all the vertue thereof is gone , and farewell it . but marvell how they take on to preserve the water powred on them in b●●ptisme , which i take to be largely of as great force as the other ; and yet i think is commonly wiped and washed off , within four and twenty hours after baptisme : but this agreeth with the residue of their folly , and this is to be noted , that the inquisitors affirme , that during the whole time of the witches excourse , the devill occupieth the room and place of the witch , in so perfect a similitude , as her husband in his bed , neither by feeling , speech , nor countenance can discerne her from his wife . yea the wife departeth out of her husbands armes insensibly , and leaveth the devill in her room visibly . wherein their incredulity is incredible , who will have a very body in the fained play , and a phantasticall body in the true bed : and yet ( forsooth ) at the name of jesus , or at the signe of the crosse , all these bodily witches ( they say ) vanish away . chap. iii. how witches are summonded to appear before the devill , of their riding in the aire , of their accompts , of their conference with the devil , of his supplies , and their conference , of their farewel and sasacrifices : according to danaeus , psellas , &c. hitherto , for the most part , are the very words contained in m. mal. or bodin , or rather in both ; or else in the new m. mal. or at the least-wise of some writer or other , that maintaineth the almighty power of witches . but daenens saith , the devill oftentimes in the likenesse of a summoner , meeteth them at markets and faires , and warneth them to appear in their assemblies , at a certaine hour in the night , that he may understand whom they have slaine , and how they have profited . if they be lame , he saith the devill delivereth them a staffe , to convey them thither invisibly through the air ; and that then they fall a dancing and singing of bawdy-songs , wherein he leadeth the dance himselfe . which dance , and other conferences being ended , he supplieth their wants of powders and roots to intoxicate withall ; and giveth to every novice a marke , either with his teeth or with his clawes , and so they kisse the devils bare buttocks , and depart : not forgetting every day afterwards to offer to him , dogs , cats , hens , or blood of their owne . and all this doth danaeus report as a truth , and as it were upon his own knowledge . and yet else-where he saith ; in these matters they do but dreame , and do not those things indeed , which they confesse through their distemperature , growing of their melancholike humor : and therefore ( saith he ) these things , which they report of themselves , are but meer illusions . psellus addeth hereunto , that certain magicall hereticks , to wit ; the eutychians , assemble themselves every good friday at night ; and putting out the candles , do commit incestuous adultery , the father with the daughter , the sister with the brother , and the son with the mother ; and the ninth moneth they returne and are delivered ; and cutting their children in peeces , fill their pots with their blood ; then burne they the carcases , and mingle the ashes therewith , and so preserve the same for magicall purposes . cardanus writeth ( though in mine opinion not very probably ) that these excourses , dancings , &c. had their beginning from certaine hereticks called dulcini , who devised those feasts of bacchus which are named orgia , whereunto these kind of people openly assembled ; and beginning with riot , ended with this folly . which feasts being prohibited they neverthelesse haunted them secretly ; and when they could not do so , then did they it in cogitation onely , and even to this day ( saith he ) there remaineth a certain image or resemblance thereof among our melancholicke women . chap. iiii. that there can no reall league be made with the devill the first author of the league , and the weake proofes of the adversaries for the same . if the league be untrue , as are the residue of their confessions , the witch-mongers arguments fall to the g●ound : for all the writers herein hold this bargaine for certaine , good , and granted , and as their onely maxime . but surely the inden●u●es , containing those covenants , are sealed with butter ; and the labels are but bables . what fit me bargaine can be made betwixt a carnall body and a s●irituall ? let any wise or honest man tell me , that either hath been a●parey , on a witnesse ; and i will beleeve him . but by what au●hority , proof , or testimony● and upon what ground all this geere stande●h , if you read m. mal. you shall find to the shame of the reporters ( who do so vary in their tales , and are at such contrarie●y : ) and to the reproch of the beleevers of such absurd lies . for the beginning of the credit hereof , resteth upon the confession of a baggage young fellow condemn●d to be burnt for witch-craf● ; who said to the inquisitors , of likelihood to prolong his lie , ( if at least wise the story be true , which is taken out of nides ; ) if i wish ( quo● he ) that i might obtain pardon : i would discover all that i know of witch-craft . the which condition being accepted ; and pardon promised ( partly in hope thereof , and partly to be rid of his wife ) he said as followeth . the novice or young disciple goeth to some church , together with the mistresse of that profession , upon a sunday morning , before the conjur●tion of holy-water , and there the said novice renounceth the saith , promiseth obedience in observing , or rather omitting of ceremonies in meetings , and such other follyes ; and finally , that they do homage to their young master the devill , as they covenanted . but this is notable in that story , that this young witch ; doubting that his wives examination would bewraye his knavery , told the inquisitor : that in truth his wife was guilty as well as he , but she will never , i am sure ( quoth he ) though she should be burned a thousand times , confesse any of these circumstances . and this is in no wise to be forgotten , that notwithstanding his contri●ion , 〈◊〉 confession , & his accusation of his own wife ( contrary to the inquisi●●●● promise and oath ) he and his wife were both burned at a stake , being the first discoverers of this notable league , whereupon the fable of witch-craft is maintained ; and whereby such other confessions have been from the like persons , since that time , extorted and augmented . chap. v. of the private league , a notable tale of bodins concerning a french-lady , with a confutation . the manner of their private league is said to be , when the devill invisible , and sometimes visible , in the middest of the people talketh with them privately ; promising , that if they will follow his counsell , he will supply all their necessities , and make all their endeavours prosperous ; and so beginneth with small matters : whereunto they consent privily , and come not into the fairies assembly . and in this case ( me thinks ) the devill sometimes , in such externall or corporall shape , should meet with some that would not consent to his motions ( except you will say he knoweth their cogitations ) and so should be bewrayed . they also ( except they were idiots ) would spie him ; and forsake him for breach of covenants . but these bargaines , and these assemblies do all the writers hereupon maintaine ; and bodin confirmeth them with a hundred and odd lies ; among the number whereof i will ( for diverse causes ) recite one . there was ( saith he ) a noble gentlewoman at lions , that being in bed with a lover of hers , suddenly in the night arose up , and lighted a candle : which when she had done , she took a box of ointment , wherewith she annointed her body ; and after a few words spoken , she was carried away . her bed-fellow seeing the order hereof , lept out of his bed , took the candle in his hand , and sought for the lady round about the chamber , and in every corner thereof ; but though he could not find her , yet did he find her box of ointment : and being desirous to know the vertue thereof , besmeered himselfe therewith , even as he perceived her to have done before . and although he were not so superstitious , as to use any words to helpe him forward in his businesse , yet by the vertue of that oinment ( saith bodin ) he was immediately conveyed to lorreine , into the assembly of witches . which when he saw , he was abashed , and said ; in the name of god , what make i here ? and upon those words the whole assembly vanished away , and left him there alone starke naked ; and so was he said to returne to lions . but he had so good a conscience , for you may perceive by the first part of the history , he was a very honest man , that he accused his true lover for a witch . and caused her to be burned . but as for his adultery , neither , m. mal. nor bodin do once so much as speake in the dispraise thereof . it appeareth throughout all bodins booke , that he is sore offended with cornelius agrippa , and the rather as i suppose , because the said c. agrippa recanted that which bodin maintaineth , who thinketh he could worke wonders by magicke , and specially by his black dog . it shoud seem he had pretty skill in the art of divination . for though he wrote before bodin many a year , yer uttereth he these words in his book de vanitate scientiarum : a certain french protonotary ( saith he ) a lewd fellow and a cosener , hath written a certain fable or miracle done at lions , &c. what bodin is , i know not , otherwise than by report ; but i am certain this his tale is a fond fable : and bodin saith it was performed at lions ; and this man ( as i understand ) by profession is a civill lawyer . chap. vi. a disproofe of their assemblies , and of their bargain . that the joyning of hands with the devill , the kissing of his bare buttocks , and his scratching and biting of them , are absurd lies ; every one having the gift of reason may plainly perceive : insomuch as it is manifest unto us by the word of god , that a spirit hath no flesh , bones , nor sinews , whereof hands , buttocks ; claws , teeth , and lips do consist , for admit that the constitution of a devills body ( as tatian and other affirme ) consisteth in spiritual congelations , as of fire and aire ; yet it cannot be perceived of mortall creatures . what credible witnesse is there brought at any time , of this their corporall , visible , and incredible bargain ; saving the confession of some person diseased both in body and mind , willfully made , or injuriously constrained ? it is marvell that no penite●t witch that forsaketh her trade , confesseth not these things without compulsion . me thinketh their covenant made at baptisme with god before good witnesses , sanctified with the word , confirmed with his promises , and established with his sacraments , should be of more force then that which they make with the devill , which no body seeth or knoweth . for god deceiveth none , with whom he bargaineth : neither doth he mocke or disappoint them , although he dance not among them . the oath , to procure into their league and fellowship as many as they can ( whereby every one witch , as bodin affirmeth , augmenteth the number of fifty ) bewrayeth greatly their indirect dealing . hereof i have made triall , as also of the residue of their cosening devises ; and have been with the best , or rather the worst of them , to see what might be gathered out of their counsels ; and have cunningly treated with them thereabouts : and further , have sent certain old persons to indent with them , to be admitted into their society . but as well by their excuses and delaies , as by other circumstances , i have tried and found all their trade to be meer cosening . i pray you what bargain have they made with the devill , that with their angry lookes bewitch lambs , children , & c ? is it not confessed , that it is naturall , though it be a ly ? what bargain maketh the sooth-sayer ▪ which hath his severall kinds of witch-craft and divination expressed i● the scripture ? or is it not granted that they make none ? how chanceth it that we hear not of this bargain in the scriptures ? chap. vii . a confutation of the objection concerning witches confessions . it is confessed ( say some by the way of objection ) even of these women themselves , that they do these and such other horrible things , a● deserveth death , with all extremity , &c. whereunto i answer , that whosoever considerately beholdeth their confessions , shall perceive all to be vain , idle , false , inconstant , and of no weight : except their contempt and ignorance in religion ; which is rather the fault of the negligent pastor , than of the simple woman . first , if their confession be made by compulsion , of force or authority , or by perswasion , and under colour of friend-ship , it is not to be regarded ; because the extremity of threats and tortures provokes it ; or the quality of fair word , and allurements constraines it . if it be voluntatary , many circumstances must be considered , to wit ; whether she appeach not her selfe to overthrow her neighbour , which many times happeneth through their cankered and malicious melancholike humor : then ; whether in that same malancholike mood and frantick humor , she desire not the abridgement of her own dayes . which thing aristotle saith doth oftentimes happen unto persons subject to malancholike passions : and ( as bodin and sprenger say ) to these old women called witches , which many times ( as they affirme ) refuse to live ; threatning the judges , that if they may not be burned , they will lay hands upon themselves , and so make them guilty of their damnation . i my self have known , that where such a one could not prevaile , to be accepted as a sufficient witnesse against himselfe , he presently went and threw himselfe into a pond of water , where he was drowned . but the law saith ; volenti mori non est habenda fides , that is ; his word is not to be credited that is desirous to dy . also sometimes ( as else-where i have proved ) they confesse that whereof they were never guilty ; supposing that they did that which they did not , by meanes of certain circumstances . and as they sometimes confesse impossibilities , as that they fly in the air , transubstantiate themselves , raise tempests , transferre or remove corne , &c. so do they also ( i say ) confesse voluntarily , that which no man could prove , and that which no man would guesse , nor yet beleeve , except he were as mad as they ; so as they bring death wilfully upon themselves : which argueth an unsound mind . if they conf●sse that , which hath been indeed committed by them , as poysoning , or any other kind of murther , which falleth into the power of such persons to accomplish ; i stand not to defend their cause . howbeit , i would wish that even in that case there be not too rash credit given , nor to hasty proceedings used against them : but that the causes , properties , and circumstances of every thing be duly considered , and diligently examined . for you shall understand , that as sometimes they confesse they have murthered their neighbours with a wish , sometimes with a word , sometimes with a look , &c. so they confesse , that with the delivering of an apple , or some such thing , to a woman with child , they have killed the child in the mothers wombe , when nothing was added thereunto , which naturally could be noysome or hurtfull . in like manner they confesse , that with a touch of their bare hand , they sometimes kill a man being in perfect health and strength of body ; when all his garments are betwixt their hand and his flesh . but if this their confession be examined by divinity , philosophy , physick , law or conscience , it will be found false and insufficient . first , fo● that the working of miracles is ceased . secondly , no reason can be yielded for a thing so farre beyond all reason . thirdly , no receipt can be o● such efficacy , as when the same is touched with a bare hand , from whence the veines have passage through the body unto the heart , it should not annoy the poyson ; and yet retain vertue and force enough , to pearce through so many garments and the very flesh incurable , to the place of death in another personr . cui argumento ( saith bodin ) nescio quid responderi possit . fourthly , no law will admit such a confession ; as yeeldeth unto impossibilities , against the which there is never any law provided ; otherwise it would not serve a mans turne , to plead and prove that he w●● at berwick that day , that he is accused to have done a murther in cant●●bury : for it might be said he was conveyed to berwick , and back agai● by inchantment . fiftly , he is not by conscience to be executed , whic● hath no sound mind nor perfect judgement . and yet forsooth we read that one mother stile did kill one saddocke with a touch on the shoulder , for not keeping promise with her for an old cloak , to make her● safeguard ; and that she was hanged for her labour . chap. viii . what folly it were for withes to enter into such desperate perill , 〈◊〉 to endure such intollerable tortures for no gain or commodity , and b●● it comes to passe that witches are overthrowne by their confessions . alas ! if they were so subtill , as witch-mongers make them to be , the● would espy that it were meer folly for them , not onely to make bargain with the devill to throw their soules into hell fire , but their bodies to the tortures of temporal fire and death , for the accomplishme●● of nothing that might benefit themselves at all : but they would at th● leastwise indent with the devill , both to enrich them , and also to enabl● them ; and finally to endue them with all worldly felicity and pleasure which is furthest from them of all other . yea , if they were sensible , the● would say to the devill ; why should i hearken to you , when you 〈◊〉 deceive me ? did you not promise my neighbour mother dutton to sa● and rescue her ; and yet lo she is hanged ? surely this would appose th● devill very sore . and it is a wonder , that none , from the beginning : 〈◊〉 the world , till this day , hath made this and such like objections , where●● the devill could never make answer . but were it not more madnesse fo● them , to serve the devill , under these conditions ; and yet to endur● whippings with iron rods at the devils hands : which ( as the witch-mongers write ) are so set on , that the print of the lashes remain upon the witches body ever after , even so long as she hath a day to live ? but these old women being daunted with authority , circumvented with guile , constrained by force , compelled by fear , induced by error , and deceived by ignorance , do fall into such rash credulity , and so are brought unto these absurd confessions . whose error of mind and blindnesse of will dependeth upon the disease and infirmity of nature : and therefore their actions in that case are the more to be borne withall : because they being destitute of reason , can have no consent . for , delictum sine consensu non potest commiti , neque injuria sine animo injuriandi ; that is , there can be no sinne without consent , nor injury committed without a mind to do wrong . yet the law saith further , that a purpose retained in mind , doth nothing to the private or publique hurt of any man ; and much more that an impossible purpose is unpunishable . sanae mentis voluntas , voluntas rei possibilis est ; a sound mind willeth nothing , but that which is possible . chap. ix . how malancholy abuseth old women , and of the effects thereby by sundry examples . if any man advisedly marked their words , actions , cogitations , and gestures , he shall perceive that melancholy abounding in their head , and occupying their brain , hath deprived or rather depraved their judgements and all their senses : i meane not of cosening witches , but of poor melancholike women ; which are themselves deceived . for you shall understand , that the force which melancholy hath , and the effects that it worketh in the body of a man , or rather of a woman , are almost incredible . for as some of these malancholike persons imagine , they are witches , and by witch-craft can worke wonders , and do what they list : so do other , troubled with this disease , imagine many strange , incredible , and impossible things . some , that they are monarches and princes , and that all other men are their subjects : some , that they are brute beasts : some , that they be urinals or earthen pots , greatly fearing to be broken : some , that every one that meeteth them , will convey them to the gallowes ; and yet in the end hang themselves . one thought , that atlas , whom the poets feigne to hold up heaven with his shoulders , would be weary , and let the skie fall upon him : another would spend a whole day upon a stage , imagining that he both heard and saw interludes , and therewith made himselfe great sport . one theophilus a ph●sitian , otherwise sound enought of mind ( as it is said ) imagined that he heard and saw musitians continually playing on instruments , in a certain place of his house . one bessus , that had killed his father , was notably detected ; by imagining that a swallow upraided him therewith : so as he himselfe thereby revealed the murther . but the notablest example hereof is , of one that was in great perplexity , imagining that his nose was as big as a house ; insomuch as no friend nor physitian could deliver him from this conceipt , nor yet either ease his grief , or satisfie his fansie in that behalfe : till at the last , a physitian more expert in this humor than the rest , used this devise following . first , when he was to come in at the chamber door being wide open , he suddenly stayed and withdrew himselfe ; so as he would not in any wise approach neerer then the door . the melancholike person musing hereat , asked him the cause why he so demeaned himselfe ? who answered him in this manner : sir , your nose is so great , that i can hardly enter into your chamber but i shall touch it , and consequently hurt it . lo ( quoth he ) this is the man that must do me good ; the residue of my friends flatter me , and would hide my infirmity from me . well ( said the physitian ) i will cure you , but you must be content to indure a little pain in the dressing : which he promised patiently to sustain , and conceived certain hope of recovery . th●n entered the physitian into the chamber , creeping close by the walles , seeming to feare the touching and h●rting of his nose . then did he blindfold him , which being done , he caught him b● che nose with a pair of pinsors , and threw down into a tub , which he had placed before his patient , a great quantity of bloud , with many pi●c● of bullocks livers , which he had conveyed into the chamber , whilest the others eyes were bound up , and then gave him liberty to see and behol● the same . he having done thus again two or three times , the melancholike humor was so qualified , that the mans mind being satisfied , his griefe was eased , and his disease cured . thrasibulus , otherwise called thrasillus , being sore oppressed with the melancholike humor , imagined , that all the ships , which arrived at por● pyraeus , were his : insomuch as he would number them , and command the mariners to lanch , &c. triumphing at their safe returnes , and mourning for their misfortunes . the italian whom we called here in england the monarch , was possessed with the like spirit or conceipt ▪ danar himself reporteth , that he saw one , that affirmed constantly ▪ that he 〈◊〉 a cocke ; and saith that through malancholy , such were alienated fro● themselves . now , if the fansie of a melancholike person may be occupyed in cause which are both false and impossible ; why should an old witch be thoug●● free from such fantasies , who ( as the learned philosophers and physitia● say ) ●pon the stopping of their monehtly melancholike flux or issue● blood , in their age must needs increase therein , as ( through their weakne●● both of body and braine ) the aptest persons do meet with such melanch●like imaginations : with whom their imaginations remaine , even wh●● their senses are gone . which bodin laboureth to disprove , there ● shewing him●elfe as good a physitian , as else-where a divine . but if they may imagine , that they can transforme their owne bodie● which neverthelesse remaine in the former shape : how much more c●●●dible is it , that they may falsely suppose they can hurt and infeeble othe● mens bodyes ; or which is lesse , hinder the coming of butter ? &c. b● what is i● that they will not imagine , ●and consequently confesse that the● can do ; specially being so earnestly perswaded thereunto , so sorely tormented , so craftily examined , with such promises of favour , as whereby they imagine , that they shall ever after live in great credit and wealth &c. if you read the executions done upon witches , either in times past in other countryes , or lately in this land ; you shall see such impossibilities confessed , as one , having his right wits , will beleeve . among other like false confessions , we read that there was a witch confessed at the time of her death or execution , that she had raised all the tempests , and procured all the frosts and hard weather that happened in the winter . and that many grave and wise men beleeved her . chap. x. that voluntary confessions may be untruly made , to the undoing of the confessors , and of the strange operation of melancholy , proved by a familiar and late example . but that it may appear , that even voluntary confession ( in this case may be untruly made , though it tend to the destruction of the confessor ; and that melancholy may move imaginations to that effect : i will cite a notable instance concerning this matter , the parties themselves being yet a live , and dwelling in the parish of sellenge in kent , and the matter not long sithence in this sort performed . one ade davie , the wife of simon davie husband-man ; being reputed a right honest body , and being of good parentage , grew suddenly ( as her husband informed me , and as it is well known in these parts ) to be somewhat pensive and more sad than in times past . which thing though it greev●d him ; yet he was loth to make it so appear , as either his wife might be troubled or discontented therewith , or his neighbours informed thereof ; least ill husbandry should be laid to his charge ( which in these quarters is much , abhorred . ) but when she grew from pensivenesse , to some perturbation of mind ; so as her accustomed rest began in the night season to be withdrawne from her , through fighing and secret lamentation ; and that , not without teares , her could not but demande the cause of her conceip● and extraordinary mourning , but although at that time she covered the same , acknowledging nothing to be amisse with he : soon after notwithstanding she fell downe before him on her knees , desiring him to forgive her , for she had greevously offended ( as she said ) both god and him . her poor husband being abashed at this her behaviour , comforted her , as he could ; asking her the cause of her trouble and greef : who told him , that she had , contrary to gods law , and to the offence of all good christians , to the injury of him , and specially to the losse of her own soul , bargained and given her soul to the devill , to be delivered unto him within short space . whereunto her husband answered , saying ; wife , be of good cheer , this thy bargain is void and of none effect : for thou hast sold that which is none of thine to● sell ; sith it belongeth to christ , who hath bought it , and deerly paid for it , even with his blood , which he shed upon the crosse ; so as the devill hath no interest in the. after this , with like submission , teares , and penitence , she said unto him ; oh husband , i have yet committed another fault ▪ and done you more injury : for i have bewitched you and your children . be co●tent ( quoth he ) by the grace of god , jesus christ shall unwitch us : for none evill can happen to them that fear god ▪ and ( as truly as the lord liveth ) this was the tenor of his words unto me , which i know is true , as proceeding from unfained lips , and from one that feareth god. now when the time approched that the devill should come , and take possession of the woman , according to his bargain , he watched and prayed earnestly , and caused his wife to read psalmes and prayers for mercy at gods hands : and suddenly about mid-night , there was a great rumbling below under his chamber window , which amazed them exceedingly . for they conceived , that the devill was below , though he had no power to come up , because of their servent prayers . he that noteth this womans first and second confession , freely and voluntarily made , how every thing concurred that might serve to adde credit thereunto , and yeeld matter for her condemnation , would not think , but that if bodin were foreman of her inquest , he would cry ; guilty : and would hasten execution upon her : who would have said as much before any judge in the world , if she had been examined : and have confessed no lesse , if she had been arraigned thereupon . but god knoweth , she was innocent of any of these crimes : howbeit she was brought low and pressed down with the weight of this humor , so as both her rest and sleep were taken away from her ; and her fansies troubled and disquieted with despair , and such other cogitations as grew by occasion thereof . and yet i beleeve , if any mishap had insued to her husband , or his children ; few witch mongers would have judged otherwise , but that she had bewitched them . and she ( for her part ) so constantly perswaded her self to be a witch , that she judged her selfe worthy of death , insomuch as being retained in her chamber , she saw not any one carrying a faggot to the fire , but she should say it was to make a fire to burn her for witchery . but god knoweth she had bewitched none , neither insued there any hurt unto any by her imgination , but unto her selfe . and as for the rumbling , it was by occasion of a sheep , which was stayed , and hung by the wals , so as a dog came and devoured it ; whereby grew the noise which i before mentioned : and she being now recovered , remaineth a right honest woman , far from such impiety , and ashamed of her imaginations , which she perceiveth to have grown through melancholy . chap. xi . the strange and divers effects of melancholy , and how the same humor abounding in witches , or rather old women ; filleth them full of marvellous imaginations , and that their confessions are not to be credited . but in truth , this malancholike humor ( as the best physitians affirme ) is the cause o● all their strange , impossible and incredible confessions : which are so fond , that i wonder how any men can be abused thereby . howbeit these affections , though they appear in the mind of man , yet are they bred in the body , and proceed from this humor , which is ●he very dregs of blood , nourishing and feeding those places , from whence proceed feares , cogitations , superstitions , fastings , labours , and such like . this maketh sufferance of torments , and ( as some say ) foresight of things to come , and preserveth health , as being cold and dry ; it make●h men subject to leannesse , and to the quartane ague . they that are vexed therewith are destroyers of themselves , stout to suffer injuries , fearfull to offer violence ; except the humor be hot . they learne strange tongues with small industry ( as aristotle and others affirme . ) if our witches phantasies were not corrupted , nor their wils confounded with this humor , they would not so voluntarily and readily confesse that which calleth their life in question ; whereof they could never otherwise be convicted . i. bodin with his lawyers physick reasoneth contrarily ; as though melancholy were furthest of all from those old women , whom we call witches : deriding the most famo●s and noble physitian iohn wier for his opinion in that behalfe . but bec●use i am no physitian , i will set a physitian to him ; namely erastus , who hath these words , to wit , that these witches , through their corrupt phantasie abounding with melancholike humors , by reason of their old age , do dreame and imagine they hurt those things which they neither could nor do hurt ; and so think they knew an art , which they neither have learned nor yet understand . but why should there be more credit given to witches , when they say they have made a reall bargain with the divell , killed a cow , bewitched butter , infeebled a child , forespoken her neighbour , &c. than when she confesseth that she transubstantiateth her self , maketh it rain or hail , flieth in the air , goeth invisible , transferreth corn in the grasse from one field to another ? &c. if you think that in the one their confessions be found , why should you say that they are corrupt in the other ; the confession of all these things being made at one instant , and affirmed with like constancy , or rather audacity ? but you see the one to be impossible , and therefore you think thereby , that their confessions are vain and false . the other you think may be done , and see them confesse it , and therefore you conclude , a posse ad essé ; as being perswaded it is so , because you think it may be so . but i say , both with the divines , and philosophers , that that which is imagined of witch-craft , hath no truth of action ; or being besides their imagination , the witch ( for the most part ) is oc●upied in false causes . for whosoever desireth to bring to passe an impossible thing , hath a vain , and idle , and childish perswasion , bred by an unsound minde ; for sana mentis voluntas , voluntas ; rei possibilis est ; the will of a sound mind , is the desire of a possible thing . chap. xii . a confutation of witches confessions , especially concerning the●● league . but it is objected , that witches confesse they renounce the faith , and as their confession must be true , or else they would not make it : so must their fault be worthy of death , or else they should not be executed ▪ whereunto i answer as before ; that their confessions are extorted , or else proceed from an unsound mind . yea i say further , that we our selves , which are sound of mind , and yet seek any other way of salvation than christ jesus , or break his commandements , or walk not in 〈◊〉 steps with a lively faith , &c. do not onely renounce the faith , but god himselfe : and therefore they , in confessing that they forsake god , and imbrace satan , do that which we all should do . as touching that horrible part of their confession , in the league which tendeth to the killing of their own and others children , the seething of them , and the making of their potion or pottage , and the effects thereof ; ●heir good fridayes meeting being the day of their deliverance , their incests , with their returne , at the end of nine moneths , when commonly women be neither able to go that journy , nor to returne , &c. it is so horrible , unnaturall , unlikely , and impossible ; that if i should behold such things with mine eyes , i should rather think my selfe dreaming , drunken , or some way deprived of my senses ; than give credit to so horrible and filthy matters . how hath the the oyle or pottage of a sodden child such vertue , as tha● a staffe annointed therewith , can carry folk in the air ? their potable liquor , which , they say , maketh masters of that faculty , is it not ridiculous ▪ and is it not , by the opinion of all philosophers , physitians , and divines , void of such vertue , as is imputed thereunto ? their not fasting on fridayes , and their fasting on sundayes , their spitting at the time of elevation , their refusall of holy-water , their despising of superstitious crosses , &c. which are all good steps to true christianity , help me to confute the tesidue of their confessions . chap. xiii . a confutation of witches confessions , concerning making of tempests and raine : of the naturall cause of raine , and that witches or devill● have no power to do such things . and to speak more generally of all the impossible actions ref●rred u●to them , as also of their false confessions ; i say , that there is none which acknowledgeth god to be onely omnipotent , and the onely worke● of all miracles , nor any other i●dued with meane sense , but will deny tha● the elements are obedient to wi●ches , and at their commandement ; or that they may at their pleasure send r●n , hail , tempests , thunder , lightning ; when she being b●● an old doing woman , casteth a flint-stone over her let shoulder , towards the west , or hurleth a little sea-sand up into the element , or wetteth a broom-sprig in water , and sprinkleth the same in the air ; or diggeth a pit in the earth , and putting water therein , stirreth it about with her finger ; or boileth hogs bristles , or laieth sticks acrosse upon a banke , where never a drop of water is ; or burieth sage till it be rotten : all which things are confessed by witches , and affirmed by writers to be the meanes that witches use to move extraordinary tempests and rain , &c. we read in m. maleficarum , that a little girle walking abroad with her father in his land , heard him complaine of drought , wishing for raine , &c. why father , quoth the child , i can make it raine or haile , when and where i list ? he asked where she learned it . she said , of her mother , who forbad her to tell any bodie thereof . he asked her how her mother taught her ? she answered , that her mother committed her to a master , who would at any time do any thing for her . why then , said he , make it rain but onely in my field . and so she went to the streame , and threw up water in her masters name , and made it rain presently . and proceeding further with her father , she made it haile in another field , at her fathers request . hereupon he accused his wife , and caused her to be burned ; and then he new christened his child again : which circumstance is common among papists and witch mongers . and howsoever the first part hereof was proved , there is no doubt but the latter part was throughly executed . if they could indeed bring these things to passe at their pleasure , then might they also be impediments unto the course of all other naturall things , and ordinances appointed by god : as , to cause it to hold up , when it should raine ; and to make midnight , of high noon ; and by those meanes , i say , the divine power should become servile to the will of a witch , so as we could neither eat nor drink , but by their permission . me thinks seneca might sa●isfie these credulous or rather idolatrous people , that runne a whore-hunting , either in body or phansie , after these witches , beleeving all that is attributed unto them , to the derogation of gods glory . he saith , that the rude people , and our ignorant prededecessors did beleeve , that rain and showers might be procured and stayed by witches charmes and inchan●ments : of which kind of things tha● th●re can nothing be wrought , it is so manifest , that we need not go to any philosophers school , to learn the confutation thereof . but jeremy , by the word of god , doth utterly confound all that which may be devised for the maintenance of that foolish opinion , saying : are the●● any among the gods of the gentiles , that send raine , or give showers from heaven ? art not thou the selfe same our lord god ? we will trust in thee , for thou doest and maketh all these things . i may therefore with brentius boldly say , that is neither in the power of witches nor devils , to accomplish that matter ; but in god onely . for when exhalations are drawne and lifted up from out of the earth , by the power of the sun , into the middle region of the air , the coldnesse thereof constraineth and thickeneth those vapours : which being become clouds , are dissolved again by the heat of the sunne , whereby rain or hail is ingendred ; rain , if by the way the drops be not frosen and made hail . these circumstances being considered with the course of the whole scripture , it can neither be in the power of witch or devill to procure raine or fair weather . and whereas the story of iob in this case is alledged against me ( wherein a witch is not once named ) i have particularly answered it else-where . and therefore thus much onely i say here ; that even there , where it pleased god ( as calvine saith ) to set down circumstances for the instruction of our grosse capacities , which are not able to conceive of spirituall communication , or heavenly affaires ; the devill desireth god to stretch out his hand , and touch all that iob hath . and though he seemeth to grant s●tans desire , yet god himself sent fire from heaven , &c. whereby it is to be gathered , that although god said , he is in thine hand : it wa● the lords hand that punished iob , and not the hand of the devill , who said not , give me leave to plague him ; but , lay thine han● upon him . and when iob continued faithfull notwithstanding all his afflictions , i● his children , body and goods ; the devill is said to come again to god , and to say as before , to wit ; now stretch out thine hand , and touch h●s bones and his flesh . which argueth as well that he could not do it , as th●● he himsel●e did it not before . and be it here remembred , that m. m●● . and the residue of the witch-mongers deny , that there were ●hy wi●ch●● in iobs time . but see more hereof else-where . chap. xiiii . what would ensue , if witches confessions or witch-mongers opinion were true , concerning the effects of witch-craf● , inchantments , & if it were true that witches confesse , or that all writers write , or th● witch-mongers report , or that fools beleeve , we should never have b●ter in the chearne , nor cow in the close , nor corne in the field , nor 〈◊〉 weather abroad , nor health within doors . or if that which is contai●● in m. mal. bodin , &c. or in the pamphlets late set forth in english , 〈◊〉 witches executions , should be true in those things tha● witches are 〈◊〉 to confesse , what creature could live in security ? or what needed fo● preparation of warres , or such trouble , or charge in that behalfe ? n● prince should be able to raigne or live in the land . for ( as danaeus said that one martin a witch killed the emperour of germany with witch - 〈◊〉 ) so would our witches ( if they could ) destroy all our mag●strates . one 〈◊〉 witch might over-throw an army roiall : and then what needed w● 〈◊〉 guns , or wild-fire , or any other instruments of warre ? a witch mig●● supply all wants , and accomplish a prince● will in this behalfe , e●● without charge or blood-shed of his people . if it be objected , that witches worke by the devill , and christi●● princes are not to deale that way ; i answer , that for princes disposed to b● tell would make conscience therein , specially such as take unjust wa●s hand , using other helps , devises , and engines as lawfull and devilish that ; in whose campe there is neither the rule of religion or christi●● order observed ; insomuch as ravishments , murthers , blasphemies 〈◊〉 thefts are there most commonly and freely committed . so that the devill is more feared , and better served in their campes , than god almighty . but admit that souldiers would be scrupulous herein , the pope hath authority to dispense therewith ; as in like case he hath done , by the testimony of his own authors and friends . admit also , that throughout all christendome , warres were justly maintained , and religion duly observed in their camps ; yet would the turke and other infidels cut our throats , or at least one anothers throat , with the helpe of their witches ; for they would make no conscience thereof . chap. xv. examples of forreign nations , who in their warres used the assistance of witches ; of eybiting witches in ireland , of two archers that shot with familiars . in the warrs between the kings of denmarke and sueveland , . the danes do write , that the king of sueveland carryed about with him in campe , foure old witches , who with their charmes so qualified the danes , as they were thereby disabled to annoie their enemies : insomuch as , if they had taken in hand any enterprise , they were so infeebled by those witches , as they could performe nothing . and although this could have no credit at the first , yet in the end , one of these witches was taken prisoner , and confessed the whole matter ; so as ( saith he ) the threads , and the line , and the characters were found in the high way and water-plashes . the irishmen addict themselves wonderfully to the credit and practise hereof ; insomuch as they affirme , that not onely their children , but their cattell , are ( as they call it ) eybitten , when they fall suddenly sick , and ●earme one sort of their witches eybiters ; onely in that respect : yea and they will not sticke to affirme , that they ca● rime either man or beast to death . also the west - indians and muscovits do the like , and the hunnes ( as gregory turonensis writeth ) used the helpe of witches in time of warre . i find another story written in m. mal. repeated by bodin ; that one souldier called pumher , daily through witchcraft killed with his bowe and arrows three of the enemies , as they stood peeping over the walls of a castle besieged : so as in the end he killed them all quite , saving one . the triall of the archers simister dealing , and a proof thereof expressed , is ; for that he never lightly failed when he shot , and for that he killed them ; by three a day ; and had shot three arrowes into a rod. this was he that shot at a peny on his sonnes head , and made ready another arrow , to have slaine the duke remgrave that commanded it . and doubtlesse , because of his singular dexterity in shooting , as he reputed a witch , as doing that which others could not do , nor think to be in the power of man to do : though indeed no miracle , no witch-craft , no impossibility nor difficulty consisted therein . but this latter story i can requite with a familiar example . for 〈◊〉 towne malling in kent , one of q. maries justices , upon the complaint of many wise men , and a few foolish boyes , laid an archer by the heeles ; because he shot so neer the white at buts . for he was informed and perswaded , that the poor man played with a fly , otherwise called a devill or familiar . and because he was certified that the archer aforesaid shot better than the common shooting , which he before had heard of or seen , he conceived it could not be in gods name , but by inchantment ; whereby this archer ( as he supposed by abusing the queenes liege people ) gained some one day two or three shillings , to the detriment of the common-wealth , and to his owne inriching . and therefore the archer was severely punished , to the great encouragement of archers and to the wise example of justice ; but specially to the overthrow of witch-craft . and now again to our matter . chap. xvi . authorities condemning the fantasticall confessions of witches , and how a popish doctor taketh upon him to disprove the same . certaine generall councells , by their decrees , have condemned the confessions and erroneus credulity of witches , to be vain , fantasticall and fabulous . and even those , which are parcell of their league , whereupon our witch-mongers do so build , to wit ; their night-walkings and meetings with herodias , and the pagan gods : at which time they should passe so farre in so little a space on cockhorse ; their transubstantiation , their eating of children , and their pulling of them from their mothers sides ; their entring into mens houses , through chinks and little holes where a flie can scarcely wring out , and the disquieting of the inhabitants &c. all which are not onely said by a generall councell to be meet fantasticall , and imaginations in dreames ; but so affirmed by the ancient writers . the words of the councell are these ; it may not be omitted , that certain wicked women following satans provocations , being seduced by the illusion of devils , beleeve and professe , that in the night-times they ride abroad with diana , the goddesse of the pagans , or else with herodias , with an innumerable multitude , upon certain beasts , and passe over many countries and nations , in the silence of the night , and do whatsoever those fai●ies or ladies command &c. and it followeth even there ▪ let all ministers therefore in their severall cures , preach to gods people , so as they may know all these things to be false , &c. it followeth in the same counsell ; therefore , whosoever beleeveth that any creature may be either created by them , or else changed into better or worse , or be any way transformed into any other kind or likenesse of any , but of the creator himselfe , is assuredly an infidell ▪ and worse than a pagan . and if this he credible , then all these their bargaines and assemblie● &c. are incredible , which are onely ●●●ified by the certaine foolish and extorted confessions ; and by a fable of s. germane , who watched the fairies or witches , being at a reer banquet , and through his holinesse stayed them , till he sent to the houses of those neighbours , which seemed to be there , and found them all in bed ; and so cried , that these were devils in the likenesse of those women . which if it were as true , as it ifalse , it migh● serve well to confute this their meeting and night-walkings for if the devils be only present in the likenesse of witches , then is that false , which is attributed to witches in this behalfe . but because the old hammer of sprenger and institor , in their old malleo maleficarum , was insufficient to knock down this counsel ; a young beetle-head called frier bartholomaeus spineus hath made a new leaden beetle , to beat down the counsell , and kill these old woman . wherein he counterfeiting aesops asse , claweth the pope with his heeles , affirming upon his credit , that the counsell is false and erroneous ; because the doctrine swarveth from the popish church , and is not authenticall but apocryphall : saying ( though u●truly ) that that counsel was not called by the commandement and pleasure of the pope , nor ratif●ed by his authori●y , which ( saith he ) is sufficient to disannul all councels . for surely ( saith this ●rier ; which at this instant is a cheef inquisitor ) if the words of this counsell were to be admitted , both i , and all my predecessors had published notorious lies , and committed many injurious executions : whereby the popes themselves also might justly be detected of error , c●ntrary to the catholique beleef in that behalfe . marry he saith , that although the words and direct sense of this counsell be quite contrary to truth and his opinion ; yet he will make an exposition thereof , that shall somewhat mi●igate the lewdnesse of the same ; and this he saith is not onely allowable to do , but also meritorious . marke the mans words , and judge his meaning . chap. xvii . witch-mongers reasons , to prove that witches can worke wonders , bodins tale of a friseland priest transported , that imaginations proceeding of melancholy do cause illusions . old m. malificarum also saith , that the counsels and doctors were all deceived herein , and alledging authority therefore , confuteth that opinion by a notable reason , called petitio principii , or rather , ignotum per ignotius , in this manner : they can put changelings in the place of other children ; ergo they can tranferre and tran●forme ▪ themselves and others , &c. according ●o their confession in that behalfe . item he saith , and bodin justifieth it , that a priest in friseland was corporally transferred into a fa●re country , as witnessed a●o●her priest of oberdorf his companion , who saw him aloft in the air : ergo saith m. ●al . they have all been deceived hitherto ; to the great impunity of horrible witches . wherein he opposeth his folly against god and his church , against the truth , and against all possibility . but surely ● is almost incredible , how imagination shall abuse such as a●● subject unto melancholy ; so as they shall beleeve they see , hear , and do that , which never was nor shall be ; as is partly declared , if you read galen de locis affectis , and may more plainly appear also if you read aristotle de somnio . and thereof s. agustine saith well , that he is too much a fool and a blockhead , that supposeth those things to be done indeed , and corporally , which are by such persons phantastically imagined : which phantasticall illusions do as well agree and accord ( as algerus saith ) with magicall deceipts , as the verity accompanieth divine holinesse . chap. xviii . that the confession of witches is sufficient in civill and common law to take away life . what the sounder divines , and decrees of councels determine in this case . alas ! what creature being sound in state of mind , would ( witho●● compulsion ) make such manner of confessions as they do ; or would for a trifle , or nothing , make a perfect bargain with the devil , for her soul to be yeelded up unto his tortures and everlasting flames , and that withi● a very short time ; specially being through age most commonly unlike to live one whole year ? the terror of hell-fire must needs be to them diversly manifested , and much more terrible ; because of their weaknesse , nature , and kind , than to any other : as it would appear , if a witch we●● but asked , whether she would be contented to be hanged one ye● hence , upon condition her displeasure might be wreaked upon her e●emy presently ? as for theeves , and such other , they think not to go to hell-fire ; but are either perswaded there is no hell , or that their crime deserveth it not , or else that they have time enough to repent : so as , 〈◊〉 doubt , if they were perfectly resolved hereof , they would never make such adventures . neither do i thinke , that for any summe of money , they would make so direct a bargain to go to hell-fire . now then i co●clude , that confession in this behalf is insufficient to take away the life of any body ; or to attain such credit , as to be beleeved without furth●● proof . for as augustine and isidore , with the rest of the sounder divines say , that these perstigious things , which are wrought by witches , are fantasticall : so do the sounder decrees of councels and canons agree , th●● in that case , there is no place for cirminall action . and the law saith , th●● the confession of such persons as are illuded , must needs be erroneous , and therefore is not to be admitted : for , confessio debet tenere verum & possible . but these things are opposite both to law and nature , and therefore it followeth not ; because these witches confesse so , ergo it is so . for the confession differeth from the act , or from the possible of the the act . and whatsoever is contrary to nature faileth in his principles and therefore is naturally impossible . the law also saith , in criminalibus regulariter non statur soli confessioni 〈◊〉 in criminal cases or touching life , we must not absolutely stand to the confession of the accused party : but in these matters proofes must be brough more clear than the light it selfe . and in this crime no body must be co●demned upon presumptions . and where it is objected and urged , th● since god onely knoweth the thoughts , there is none other way of proo● but by confession : it is answered thus in the law , to wit : their confession in this case containeth an outward act , and the same impossible both in the law and nature , and also unlikely to be true ; and therefore quod verisimile non est , attendi non debet . so as , though their confessions may be worthy of punishment , as whereby they shew a will to commit such mischief , yet not worthy of credit , as that they have such power . for , si factum absit , solaque opinione laborent , estultorum genere sunt ; if they confesse a fact performed but in opinion , they are to be repu●ed among the number of fooles . neither may any man be by law condemned for criminall causes , upon presumptions , nor yet by single witnesses : neither at the accusation of a capitall enemy ; who indeed is not to be admitted to give evidence in this case ; though it please m. m●l . and bodin to affirme the contrary . but beyond all equity , these inquis●●ors have shifts and devises enough , to plague and kill these poor soules : for ( they say ) their ●ault is greatest of all others ; because of their carnall copulation with the devill , and therefore they are to be punished as he●eticks , four nannes of waies : to wit , with excommunication , deprivation , losse of goods , and also with death . and indeed they find law , and provide meanes thereby to maintaine this their bloudy humor . for it is writ●en in their popish canons , that as for these kind of heretikes , how much soever they repent and returne to the faith , they may not be retained alive , or kept in perpetuall prison ; but be put to extreame death . yea , m. mal. writeth , that a witches sinne is the sinne aganist the holy ghost ; to wit , irremissible ; yea further , that it is greater than the sinne of the angels that fell . in which respect i wonder , that moses delivered not three tables to the children of israel ; or at the least-wise , that he exhibited not commandements for it . it is not credible that the greatest should be included in the lesse , &c. but when these witch-mongers are convinced in the objection concerning their confessions ; so as thereby their tyrannicall arguments cannot prevaile , to imbrue the magistrates hands in so much blood as their appetite requireth : they fall to accusing them of other crimes , that the world might think they had some colour to maintain their malicious fury against them . chap. xix . of four capitall crimes objected against witches , all fully answered and confuted as frivolo us . first therefore they lay to their charge idolatry . but alas without all reason ; for such are properly known to us to be idolaters , as do externall worship to idols or strange gods . the furthest point that idolatry can be stretched unto , is , that they , which are culpable therein , are such as hope for and seek salvation at the hands of idols , or of any other than god ; or fix their whole mind and love upon any creature , so as the power of god be neglected and contemned thereby . but witches neither seek nor beleeve to have salvation at the hands of devils , but by them they are onely deceived ; the instruments of their fantasie being corrupted , and so infatuated , that they suppose , confesse , and say they can do that , which is as farre beyond t●eir power and nature to do , as to kill● man at yorke before noon , when they have been seen at london in that morning , &c. but if these latter idolaters ; whose idolatry is spirituall and committed onely in mind , should be punished by death ; then should every covetous man or other , that setteth his affection any way too much upon an earthly creature be executed , and yet perchance the witch might escape-scot-free . secondly , apostasie is laid to their charge , whereby it is inferred , that they are worthy to dy . but apostasie is , where any of sound judgement forsake the gospell , learned and well known unto them ; and do not onely imbrace impiety and infidelity ; but oppugne and resist the truth erstwhile by them professed . but alas these poor women go not about to defend any impiety , but after good admonition repent . thirdly , they would have them executed for seducing the people . but god knoweth they have small store of rhetorike or ar● to seduce ; except to tell a tale of robin good fellow , to be deceived and seduced . neither may their age or sex admit that opinion or accusation to be just : for they themselves are poor seduced soules . i for my part ( as else-where i have said ) have proved this point to be false in most apparent sort . fourthly , as touching the accusation , which all the writers use herein against them for their carnall copulation with incubus : the folly of men● credulity is as much to be wondered : at and derided , as the others vaine and impossible confessions . for the devil is a spirit , and hath neither flesh nor bones , which were to be used in the performance of this action . and since he also lacketh all instruments , substance , and seed ingendred of blood ; it were folly to stay overlong in the confutation of that , which is not in the nature of things . and yet must i say somewhat herein , because the opinion hereof is so strongly and universally received , and the fables hereupon so innumerable ; whereby m. mal. bodin , hemingiu● , hyperius , danaeus , erastus , and others that take upon them to write herein are so abused , or rather seek to abuse others ; as i wonder at their fond credulity in this behalfe . for they affirme undoubtedly , th●● the devil playeth succubus to the man , and carryeth from him the seed of generation , which he delivereth as incubus to the woman , who many times that way is gotten with child ; which will very naturally ( they say ) become a witch , and such a one they affirme merline was . chap. xx. a request to such readers as are loth to hear or read filthy and baw● masters , which of necessity are here to be inserted , to passe over eight chapters . but insomuch as i am driven ( for the more manifest bewraying and ●●●●playing of this most filthy and horrible error ) to stain my paper wi●● writing thereon certaine of their beastly and bawdy assertions and examples , whereby they confirme this their doctrine ( being my selfe both ashamed , and loth once to think upon such filthinesse , although it be to the condemnation thhereof ) i must intreat you that are the readers hereof , whose chaste eares cannot well endure to hear of such abhominable lecheries , as are gathered out of he books of those witch-mongers ( although doctors of divinity , and otherwise of great authority and estimation ) to turne over a few leaves , wherein ( i say ) i have like a groome thrust their bawdy stuffe ( even that which i my selfe loath ) as into a stinking corner : howbeit , none otherwise , i hope ▪ but that the other parts of my writing shall remain sweet , and this also covered as close as may be . the fourth book chap. i. of witchmongers opinions concerning evil spirits , how they frame themselves in more excellent sort than god made us . iames sprenger and henry institor , in m. mal. agreeing with bodin , barth ▪ spineus , danaeus , erastus , hemingius , and the rest , do make a bawdy discourse ; labouring to prove by a foolish kind of philosophie ; that evill spirits cannot onely take earthly formes and shapes of men ; but also counterfeit hearing , seeing , &c. and likewise , that they can eat and devour meats , and also retaine , digest , and avoid the same ; and finally , use diverse kinds of activities , but specially excell in the use and art of venery . for m. ma● saith , that the eyes and eares of the mind are farre more subtill than bodily eyes or carnall eares . yea it is there affirmed , that as they take bodies , and the likenesse of members ; so they take minds and similitudes of their operations . but by the way , i would have them answe●●ed this question . our minds and soules are spirituall things . 〈◊〉 our corporall ears be stopped , what can they hear or conceive of any e●ternall wisdome ? and truly , a man of such a constitution of body , 〈◊〉 they imagine of these spirits , which make themselves , &c. were of 〈◊〉 more excellent substance , &c. than the bodies of them that god made in paradise ; and so the devils workman-ship should exceed the hand● work of god the father and creator of all things . chap. ii. of bawdy incubus and succubus , and whether the action of venery 〈◊〉 be performed between witches and devils , and when witches first yielded to incubus . hereto●ore ( they say ) incubus was fain to ravish women against the●●●ill , untill anno. . but now since that time witchesconse● willing to their desires : insomuch as some one witch exercised that 〈◊〉 of lechery with incubus twenty or thirty yeares together ; as was confe●sessed by fourty and eight witches burned at ravenspurge . but what good●ly fellowes incubus be getteth upon these witches , is proved by tho●● of aquine , bodin , m. mal. hyperius , &c. this is proved first by the devill cunning , in discerning the difference of the seed which falleth from men . secondly , by his understanding o● the aptnesse of the women for the receipt of such seed . thirdly by his knowledge of the constellations , which are friendly to such corporall o●●iects . and lastly , by the excellent complexion of such as the dev●● maketh choice of , to beget such notable personages upon , as are the causes of the greatnesse and excellency of the child thus begotten . and to prove that such bawdy doings betwixt the devil and witches is not fained , s. augustine is alledged , who saith , that all superstitious arts had their beginning of the pestiferous society betwixt the divell and man. wherein he saith truely ; for that in paradise , betwixt the devill and man , all wickednesse was so contrived , that man ever since hath studied wicked arts : yea and the devill will be sure to be at the middle and at both ends of every mischief . but that the devill ingendreth , with a woman , in manner and form as is supposed , and naturally begetteth the wicked , neither is it true , nor augustines meaning in this place . howbeit m. mal. proceedeth , affirming that all witches take their beginning from such filthy actions , wherein the devill , in likenesse of a pretty wench , lieth prostitute as succubus to the man , and retaining his nature and seed , conveyeth it unto the witch , to whom he delivereth it as incubus . wherein also is refuted the opinion of them that hold a spirit to be unpalpable , m. mal. saith , there can be rendred no infallible rule , though a probable distinction may be set down , whether incubus in the act of venery do alwayes powre seed out of his assumed body . and this is the distinction , either she is old and barren , or young and pregnant . if she be barren , then doth incubus use her without decision of seed ; because such seed should serve for no purpose . and the devill avoideth superfluity as much as he may ; and yet for her pleasure and condemnation together , he goeth to worke with her . but by the way , if the devil were so compendious , what should he need to use such circumstances , even in these very actions , as to make these assemblies , conventicles , ceremonies , &c. when he hath already bought their bodies , and bargained for their soules ? or what reason had he , to make them kill so many infants , by whom he rather loseth than gaineth any thing ; because they are , so farre as either he or we know , in better case than we , of riper years by reason of their innocency ? well , if she be not past children , then stealeth he feed away ( as hath been said ) from some wicked man being about that lecherous businesse , and therewith getteth young witches upon the old . ane note , that they affirme that this businesse is better accomplished with seed thus gathered , than that which is shed in dreames , through superfluity of humors : because that is gathered from the vertue of the seed generative . and if it be said that the seed will wax cold by the way , and so lose his naturall heate , and consequently the vertue : m. mal. danaeus and the rest do answere , that the devil can so carry it , as no heat shall go from it , &c. furthermore , old witches are sworne to procure as many young virgins for incubus as they can , whereby in time they grow to be excellent bawds : but in this case the priest playeth incubus . for you should find , that confession to a priest , and namely this word benedicit , driveth incubus away , when ave maries , crosses , and all other charmes fail . chap. iii. of the devils visible and invisible dealing with witches in the way of lechery . but as touching the devils visible or invisible execution of lechery , it is written , that to such witches , as before have made a visible league with the priest , ( the devill i should say ) there is no necessity that incubus should appear invisible : marry to the standers by he is for the most part invisible . for proof hereof iames sprenger and institor affirme , that many times witches are seen in the fields and woods , prostituting themselves uncovered and naked up to the navill , wagging and moving their members in every part , according to the disposition of one being about that act of concupiscence , and yet nothing seen of the beholders upon her ; saving that after such a convenient time as is required about such a peece of work , a black vapor , of the length and bignesse of a man , hath been seen as it were to depart from her , and to ascend from that place . neverthelesse , many times the husband seeth incubus making him cuckhold , in the liknesse of a man , and sometimes striketh off his head with his sword● but because the body is nothing but air : it closeth together again : so 〈◊〉 although the good-wife be sometimes hurt thereby ; yet she maketh him beleeve he is mad or possessed , and that he doth he knoweth not what . for she hath more pleasure and delight ( they say ) with incubus that way than with any mortall man ; whereby you may perceive that spirits ar● palpable . chap. iiii. that the power of generation is both outwardly and inwardly impeached by witches , and of divers that had their genitals taken from the● by witches , and by the same meanes again restored . they also affirme , that the vertue of generation is impeached b● witches , both inwardly , and outwardly : for intrinsecally they repre●● the courage , and they stop the passage of the mans seed , so as it may no● descend to the vessels of generation : also they hurt extrinsecally , wi●● images , herbs , &c. and to prove this true , you shall heare certaine stories out of m. mal. worthy to be noted . a young priest at mespurge in the diocesse of constance was bewitched so as he had no power to occupy any other or mo women than one : and to be delivered out of that thraldom , sought to flie into another country ▪ where he might use that priestly occupation more freely . but all in vain fo● evermore he was brought as far backward by night , as he went forward in the day before ; some tims by land , sometimes in the air , as though ●e flew . and if this be not true , i am sure that iames sprenger doth ly . for the further confirmation of our beleef in incubus , m. mal. citeth a story of a notable matter executed at ravenspurge , as true and as clean●● as the rest . a young man lying with a wench in that towne ( saith he ) was fain to leave his instruments of venery behind him , by meanes of that prestigious art of witch-craft : so as in that place nothing could be seen or felt but his plaine body . this young man was willed by another witch , to go to her whom he suspected , and by fair or fowle meanes to require her helpe : who soon after meeting with her , intreated her faire , but that was in vain ; and therefore he caught her by the throat , and with a towel strangled her , saying : restore me my toole , or thou shalt dy for it : so as she being swolne and blacke in the face , and through his boisterous handling ready to dy , said let me go , and i will helpe thee . and whilest he was losing the towell , she put her hand into his cod-peece , and touched the place ; saying ; now hast thou thy desire : and even at that instant he felt himselfe restored . item , a reverend father , for his life , holinesse , and knowledge notorious , being a frier of the order and company of spire , reported , that a young man at shrift made lamentable moan unto him for the like losse : but his gravity suffered him not to beleeve lightly any such reports , and therefore made the young man untrusse his codpeece-point , and saw the complaint to be true and just . whereupon he advised or rather injoyned the youth to go to the witch whom he suspected , and with flattering words to intreat her , to be so good unto him , as to restore him his instrument : which by that meanes he obtained , and soon after returned to shew himselfe thankfull ; and told the holy father of his good successe in that behalfe : but he so beleeved him , as he would needs be oculatus testis , and made him pull down his breeches , and so was satisfied of the truth and certainty thereof . another young man being in that very taking , went to a witch for the restitution thereof , who brought him to a tree , where she shewed him a nest , and bad him climbe up and take it . and being in the top of the tree , he took out a mighty great one , and shewed the same to her , asking her if he might not have the same . nay ( quoth she ) that is our parish priests tool , but take any other which thou wilt . and it is there affirmed , that some have found . and some . of them in one nest , being there preserved with provender , as it were at the wrack and manger , with this note , wherein there is no contradiction ( for all must be true that is written against witches ) that if a witch deprive one of his privities , it is done onely by prestigious meanes , so as the senses are but illuded . marry by the devill it is really taken away , and in like sort restored . these are no jestes , for they be written by them that were and are judges upon the lives and deaths of those persons . chap. v. of bishop sylvanus his lechery opened and covered again , how maides having yellow hair are most combered w●th incubus , how married men are bewitched to use other mens wives , and to refuse their own . you shall read in the legend , how in the night-time incubus came to a ladies bed-side , and made hot love unto her : whereat she being offended , cried out so loud , that company came and found him under her bed in the likenesse of the holy bishop sylvanus , which holy man was much defamed thereby , untill at the length this infamy was purged by the confession of a devil made at s. ieroms tombe . oh excellent peece of witch craft wrought by sylvanus ! item s. christine would needs take unto her another maides incubus , and ly in her roome : and the story saith , that she was shrewdly accloyed . but she was a shrew indeed , that would needs change beds with her fellow , that was troubled every night with incubus , and deale with him her selfe . but here the inqusitors note may not be forgotten , to wit ; that maides having yellow hair are most molested with this spirit . also it is written in the legend , of s. bernard , that a pretty wench that had had the use of incubus his body by the space of six or seven years in aquitania ( being belike weary of him for that he waxed old ) would needs go to s. bernard another while . but incubus told her , that if she would so forsake him , being so long her true lover , he would be revenged upon her , &c. but befall what would , she went to s. bernard , who took her his staffe , and bad her lay it in the bed besides her . and indeed the devill fearing the bed-staffe , or that s. bernard lay there himself , durst not approach into her chamber that night : what he did afterwards , i am uncertain . marry you may find other circumstances hereof , and many other like bawdy lies in the golden legend . but here again we may not forget the inquisitors note , to wit ▪ that many are so bewitched , that they cannot use their own wives , but any other bodies they may well enough away withall . which witch-craft is practised among many bad husbaned , for whom it were a good excuse to say they were bewitched . chap. vi. how to procure the dissolving of bewitched love , also to enforce a man ( how proper soever he be ) to love an old hag : and of a bawdy trick of a priest in gelderland . the priests say , that the best cure for a woman thus molested , next to confession , is excommunication . but to procure the dissolving of bewitched and constrained love , the party bewitched must make a jakes of the lovers shoe . and to enforce a man , how proper soever he be , to love an old hag , she giveth unto to eat ( among other meates ) her own dung : and this way an old witch made three abbats of one house successively to dy for her love , as she her selfe confessed , by the report of m. mal. in gelderlend a priest perswaded a sick woman that she was bewitch●ed ; and except he might sing a masse upon her belly , she could not be holpen . whereupon she consented , and lay naked on the alter whilst he sung masse , to the satisfying of his lust ; but not to the release of her grief . other cures i will speak of in other places more civill . howbeit , certain miraculous cures , both full of bawdery and lies , must either have place here , or none at all . chap. vii . of divers saints and holy persons , which were exceeding bawdy and lecherous , and by certain miraculous meanes became chaste . cassianus writeth , that s. syren being of body very lecherous , and of mind wonderfull religious , fasted and prayed ; to the end his body might be reduced miraculously to chastity . at length came an angel unto him by night , and cut out of his flesh certaine kernels , which were the sparkes of concupiscence ; so as afterwards he never had any more motions of the flesh . it is also reported , that the abbat equiciu ; being naturally as unchaste as the other , fell to his beads so devoutly for recovery of honesty , that there came an angell unto him in an apparation , that seemed ●o geld him , and after that ( forsooth ) he was as chaste as though he had never a stone in his breech ; and before that time being a ruler over monkes , he became afterwards a governour over nunnes . even as it is said helias the holy monke gathered thirty virgins into a monastery , over whom he ruled and reigned by the space of two yeares , and grew so proud and hot in the cod-peece , that he was fain to forsake his holy house , and fly to a desert , where he fasted and prayed two daies , saying ; lord quench my hot lecherous humors , or kill me . whereupon in the night following , there came unto him three angels , and demanded of him why he forsook his charge : but the holy man was ashamed to tell them . howbeit they asked him further , saying ; wilt thou returne to these damsels , if we free thee from all concupiscence ? yea ( quoth he ) with all my heart . and when they had sworne him solemnly so to do , they took him up , and gelded him ; and one of them holding his hands , and another his ●eet , the third cut out his stones . but the story saith it was not so ended , but in a vision . which i beleeve , because within five dayes he returned to his minions , who pitiously mourned for him all this while , and joyfully embraced his sweet company at his returne . the like story doth nider write of thomas , whom two angels cured of that lecherous disease ; by putting about him a girdle , which they brought down with them from heaven . chap. viii . certain popish and magicall cures , for them that are bewitched in their privities . for direct cure to such as are bewitched in the privy members , the first and speciall is confession ; then follow in a row , holy-water , and those ceremoniall trumperies , ave maries , and all manner of crossings ● which are all said to be wholesome , except the witch-craft be perpetuall , and in that case the wife may have a divorse of course . item , the eating of a haggister or py helpeth one bewitched in that member . item , the smoak of the tooth of a dead man. item , to annoint a mans body over with the gall of a crow . item , to fill a quill with quick-silver , and lay the same under the cushin , where such a one sitteth , or else to put it under the threshold of the door of the house or chamber where he dwelleth . item , to spit into your own bosome , if you be so bewitched is very good . item , to pisse through a wedding ring . if you would know who is hurt in his privities by witch-craft ; and who otherwise is therein diseased , hostiensis answereth : but so , as i am ashamed to english it : and therefore have here set down his experiment in latine ; quando virgo nullatenus movetur , & nunquam potuit cognoscere ; hoc est signum frigiditatis : sed quando movetur & erigitur , perficere autem non potest , est signum maleficii . but sir th. moore hath such a cure in this matter , as i am ashamed to write , either in latine or english : for in filthy bawdery it passeth all the tales that ever i heard . but that is rather a medicine to procure generation , than the cure of witch-craft , though it serve both turnes . item , when ones instrument of venery is bewitched , certain characters must be written in virgin-parchment , celebrated and holyed by a popish priest ; and thereon also must the . psalme be written , and bound ad viri fascinati coxam . item , one katherine loe ( having a husband not so readily disposed that way as she wished him to be ) made a waxen image of the likenesse of her husbands bewitched member , and offered it up at s. anthonies altar ; so as , through the holinesse of the masse it might be sanctified , to be more couragious ; and of better disposition and abilitie , &c. chap. ix . a strange cure done to one that was molested with incubus . now being wearied with the rehearsall of so many lecheries most horrible , and very filthy and fabulous actions and passions to witches● together with the spirit incubus , i will end with a true story taken out of iason pratensis , which though it be rude , yet it is not altogether so unclean as the rest . there came ( saith he ) of late a masse-priest unto me , making pittious moan , and saying , that if i holpe him not , he should be undone , and utterly over-thrown ; so great was his infirmity : for ( saith he ) i was wont to be fair and fat , and of an excellent complexion ; and lo how i look , being now a very ghost consisting of skinne and bone , &c. what is the matter ( quoth iason ? ) i will shew you sir , said the priest . there cometh unto me , almost every night , a certain woman , unknowne unto me , and lieth so heavy upon my brest , that i cannot setch my breath , neither have any power to cry , neither do my hands serve me to shove her away , nor my feet to go from her . i smild ( quoth iason ) and told him that he was vexed with a disease called incubus , or the mare ; and the residue was phantasie and vaine imagination . nay ( said the priest ) it cannot be so : for by our blessed lady , i tell you nothing but that which waking i saw with mine eyes , and felt with mine hands . i see her when she commeth upon me , and strive to repell her ; but i am so infeebled that i cannot : and for remedy i have runne about from place to place , but no helpe that i could get . at length i went to an old frier that was counted an odd fellow ; and thought to have had helpe at his hands ; but the devill a whit had i of him ; saving that for remedy he willed me to pray to god ; whom i am sure i wearied with my tedious prayers long before . then went i unto an old woman , quoth the priest , who was said to be a cunning witch : and she willed me , that the next morning , about the dawning of the day , i should pisse , and immediately should cover the pis-pot ; or stop it with my right netherstock , and before night the witch should come to visit me . and although , quoth he , the respect of mine orders somewhat terrified me from the execution of her advise ; yet my necessities diverse waies , and specially my paines moved me to make triall of her words . and by the masse , quoth the priest , her prophesie fell out as sure as a club . for a witch came to my house , and complained , of a grief in her bladder , and that she could not pisse . but i could neither by fair nor fowle meanes obtain at her hands , that she would leave molesting me by night ; but she keepeth her old custome , determining by these filthy meanes to dispatch me . i could hardly , said iason , reclaime him from this mad humor ; but by that time he had been with me three or four times , he began to comfort himselfe , and at last perceiving it , he acknoledged his disease , and recovered the same . chap. x. a confutation of all the former follyes touching incubus , which by examples and proofes of like stuffe is shewed to be flat knavery , wherein the carnall copulation with spirits is over-throwne . thus are lecheries covered with the cloke of incubus and witch-craft , contrary to nature and verity : and with these fables is maintained an opinion , that men have been begotten without carnall copulation , as hyperius and others write that merlin was , an. ; , specially to excuse and maintain the knaveries and lecheries of idle priests & bawdy monkes , and to cover the shame of their lovers and concubines . and alas , when great learned men have been so abused , with the imagination of incubus his carnall society with women , misconstruing the scriptures , to wit , the place in genesis . to the seducing of many others ; it is the lesse wonder , that this error hath passed so generally among the common people . but to use few words herein , i hope you understand that they affirme and say , that incubus is a spirit ; and i trust you know that a spirit hath no flesh nor bones , &c. and that he neither doth eat nor drink . indeed your gran dames maides were wont to set a boll of milke before him and his cousine robin good-fellow , for grinding of malt or mustard , and sweeping the house at mid-night : and you have also heard that he would chase exceedingly , if the maid or good-wife of the house , having compassion of his nakednesse , laid any clothes for him , besides his messe of white-bread and milke , which was his standing fee. for in that case he saith ; what have we here ? hemton hamten , here will i never more tread nor stampen . but to proceed in this con●●tation . where there is no meat eaten , there can be no feed which thereof is ingendred : although it be granted , that robin could both eat and drink , as being a cosening idle frier , or some such rogue , that wanted nothing either belonging to lechery or knavery , &c. item , where the genitall members want , there can be no lust of the flesh : neither doth nature give any desire of generation , where there is no propagation or succession required . and as spirits cannot be greeved with hunger , so can they not be inflamed with lustes . and if men should live ever , what needed succession or heires ? for that is but an ordinance of god , to supply the place , the number , the world , the time , and specially to accomplish his will. but the power of generation consisteth not onely in members , but chiefly of vitall spirits , and of the heat : which spirits are never in such a body as incubus hath , being but a body assumed , as they themselves say . and yet the most part of writers herein affirme , that it is a palpable and visible body ; though all be phansies and fables that are written hereupon . chap. xi . that incubus is a naturall disease , with remedies for the same , besides magicall cures herewithall expressed . but in truth , this incubus is a bodily disease ( as hath been said ) although it extend unto the trouble of the mind which of some is called the mare , oppressing many in their sleep so sore , as they are not able to call for helpe , or stirre themselves under the burthen of that heavy humor which is ingendred of a thick vapor proceeding from the crudity and rawnesse in the stomach ; which ascending up into the head oppresseth the braine , insomuch as many are much infeebled thereby , as being nightly haunted subject therewith . they are most troubled with this di●ease , that being thereunto , ly right upward ; so as , to turne and ly on the one side , is present remedy . likewise , if any hear the groaning of the party , speak unto him , so as he wake him , he is presently releeved . howbeit , there are magicall cures for it ; as for example . s. george , s. george , our ladies knight . he walkt by day , so did he by night ; untill such time as he her found , he her beat and he her bound , untill her troth she to him plight , she would not come to her that night . whereas s. george our ladies knight , was named three times s. george . item , hang a stone over the afflicted persons bed , which stone hath naturally such a hole in it , as wherein a string may be put through it , and so he hanged over the diseased or bewitched party : be it man , woman , or horse . item , you shall read in m. malefie . that excommunic●tion is very notable , and better than any charme for this purpose . there are also other verses and charmes for this disease devised , which is the common cloak for the ignorance of bad physitians . but leonard fuchsius in his first book and chapter , doth not onely describe this disease , and the causes of it ; but also seetteth down very learnedly the cure thereof , to the utter confusion of the witch-mongers folly in this behalfe . hyperius being much bewitched and blinded in this matter of witch-craft , hovering about the interpretation of genesis . from whence the opinion of incubus and succubus is extorted , viderunt filii dei filias hominum , quod elegantes essent , acceperunt sibi in uxores ex omnibus , quas elegerant , &c. seemeth to maintaine upon hear say , that absurd opinion ; and yet in the end is driven to conclude thus , to wit : of the evill spirits incubus and succubus there can be no firme reason or proof brought out of scriptures , using these very words ; hec ut probabilia dicta sunto , quandoquidem scripturarum praesidio hac in causa destituimur . as if he should say , take this as spoken probably ; to wit , by humane reason , because we are destitute of scriptures to maintaine the goodnesse of the cause . tertullian and sulpitius severus do interpret filios dei in that place to be angels , or evill spirits , and to have been enamored with the beauty of those wenches , and finally , begat giants by them . which is throughly confuted by chrysostome , hom. . in gen. but specially by the circumstance of the text . chap. xii . the censure of g. chaucer upon the knavery of incubus . now will i ( after all this long discourse of abhominable cloked knaveries ) here conclude with certaine of g. chaucers verses , who as he smelt out the absurdities of popery , so found he the priests knavery in this ma●ter of incubus , and ( as the time would suffer him ) he decided their folly and falshood in this wise : for now the great charity and prayers of limitors and other holy friers , that searchen every land and every streame as thicke as motes in the sunne-beame , blissing halles , kitchens , chambers and bowers , cities , borroughes , castles and high towers , thropes , barnes , sheep-pens , and dairies . this maketh that there been now no fairies ; for there as wont to walken was an elfe , there walketh now the limitor himselfe , in under meales , and in mornings , and saith his mattens and his holy things as he goeth in his limitation , women may go safely up and down , in every bush , and under every tree , there is none other incubus but he , &c. the fift book . chap. i. of transformations , ridiculous examples brought by the adversaries for the confirmation of their foolish doctrine . now that i may with the very absudities , contained in their own authors , and even in their principall doctors and last writers , confound them that maintaine the transubstantiations of witches ; i will shew you certain proper stuffe , which bodin ( their chief champion of this age ) hath gathered out of m. mal. and others , whereby he laboureth to establish this impossible , incredible , and supernaturall , or rather unnaturall doctrine of transubstantiation . first , as touching the devill ( bodin saith ) that he doth most properly and commonly transforme himselfe into a goat , confirming that opinion by the . and . of esay : where there is no one tittle sounding to any such purpose . howbeit , he sometimes alloweth the devill the shape of a blackmoore , and as he saith he used to appear to mawd cruse , ka●e darey , and ione harviller but i marvell , whether the devill createth himselfe , when he appeareth in the likenes of a man ; or whether god createh him , when the devill wisheth it . as for witches , he saith they specially transsubstantiate themselves into wolves , and them whom they bewitch into asses : though else-where he differ somewhat herein from himselfe . but though he affirme , that it may be naturally brought to passe , that a girle shall become a boy ; and that any femall may be turned into the male : yet he saith the same hath no affinity with lycanthropia ; wherein he saith also , that men are wholly transformed , and citeth infinite examples hereof . first , that one garner in the shape of a woolfe killed a girle of the age of twelve yeares , and did eat up her armes and legges , and carried the rest home to his wife . item , that peter burge● , and michael werdon , having turned themselves with anointment into wolves , killed , & finally did ●at up an infinite number of people . which ly wierus doth sufficiently confute . but untill you see & read that , consider whether peter could eat raw flesh without sur●etting , specially flesh of his own kinde . item , that there was an arrow shot into a wolves thigh , who afterwards being turned into his former shape of a man , was found in his bed , with the arrow in his thigh , which the archer that shot it knew very well . item , that another being lycanthropus in the forme of a wolfe , had his wolves feet cut off , and in a moment he became a man without hands or feet . he accuseth also one of the mightiest prince in christendome , even of ●ate daies , to be one of those kind of witches , so as he could ▪ when ●e ●ist , turne himselfe to a wolfe , affirming that he was espyed &c oftentimes seen to performe that villany ; because he would be counted the king of all witches . he saith that this transubstantiation is most common in greece , and through out all asia , as marchant strangers have reporteed to him . for anno domini . , when sultan solimon reigned , there was such force and multitude of these kind of wolves in constantinople , that the emperour drave together in one stock . of them , which departed out of the city in the presence of all the people . to perswade us the more throughly herein , he saith , that in livon●a , yearly ( about the end of december ) a certaine knave or devill warneth all the witches in the countrey to come to a certain place : if they faile , the devill commeth and whippeth them with an iron rod ; so as the print of his lashes remain● upon their bodies for ever . the captain witch leadeth the way through a great poole of water ; many millions of witches swim after . they are no sooner passed through that water , but they are all transformed into wolves , and fly upon and devoure both men , women , cattell , &c. after twelve daies they returne through the same water , and so receive humane shape again . item , that there was one bajanu● a iew , being the sonne of simeo● , which could , when he list , turne himselfe into a wolfe ; and by that meanes could escape the force and danger of a whole army of men ▪ which thing ( saith bodin ) is wonderfull : but yet ( saith he ) it is much more marvelous , that men will not beleeve it . for many poets affirme it ; yea , and if you look well into the matter ( saith he ) you shall find it easie to do . item , he saith , that as naturall wolves persecute beasts ; so do these magicall wolves devoure men , women and children . and yet god sa●●● to the people , i trowe , and not to the cattle of israel ; if you observe no● my commandements , i will send among you the beasts of the f●eld , which shall devoure both you and your cattle . item , i will send the teeth 〈◊〉 beasts upon you . where is bodins distinction now become ? he ne●●● saith , i will send witches in the likenesse of wolves , &c. to devoure you or your cattle . neverthelesse , bodin saith it is a clear case : for the m●●●ter was disputed upon before pope leo the seventh , and by him all the matters were judged possible : and at that time , saith he , were the transformations of lucian and apuleius made canonicall . furthermore he saith , that through this art they are so cunning that 〈◊〉 man can apprehend them , but when they are a sleep . item , he named another witch , that , a● m. mal. saith , could not be caught , because he would transforme himselfe into a mouse , and runne into every little holes till at length he was killed coming out of the hole of a ●amme in a windo● which indeed is as possible , as a camell to go through a needles eye . ite● he saith , that divers witches at v●rnon , turned themselves into cats , an● both committed and received much hurt . but at argentine there was ● wonderfull matter done , by three witches of great wealth , who transform●ing themselves into three cats , assaulted a faggot-maker : who having 〈◊〉 them all with a faggot-sticke , was like to have bin put to death . but he was miraculously delivered , and they worthily punished ; as the story saith , from whence bodin had it . after a great many other such beastly fables , he inveyeth against such physitians , as say that lycanthropia is a disease , and not a transformation . item , he maintaineth , as sacred and true , all homers fables of circes an● vlysses his companions : inveying against chrysostome , who rightly interpreteth homers meaning to be , that vlysses his people were by the harlot circes made in their brutish manners to resemble swine . but least some poets fables might be thought lies ( whereby the witch-mongers arguments should quaile ) he maintaineth for true the most part of ovids metamorphosis , and the greatest absurdities and impossibilities in all that book : marry he thinketh some one tale therein may be fained . finally , he confirmeth all these toies by the story of nabuchadnezzar . and because ( saith he ) nabuchadnezzar continued seven years in the shape of a beast ; therefore may witches remain so long in the forme of a beast ; having in all the mean time , the shape , haire , voice , strength , agility , swiftnesse , food and excrements of beasts , and yet reserve the minds and soules of women or men . howbeit , s. augustine ( whether to confute or confirme that opinion judge you ) saith ; non est credendum , humanum corpus daemonum arte vel potestate in bestialia lineamenta converti posse : we may not beleeve that a mans body may be altered into the lineaments of a beast by the devils art or power . item , bodin ●aith , that the reason why witches are most commonly turned into wolves , is ; because they usually eate children , as wolves eate cattle . item , that the cause why other are truly turned into asses , is ; for that such have been desirous to understand the secrets of witches . why witches are turned into cats , he alledgeth no reason , and therefore ( to help him forth with that paraphrase ) i say , that witches are curst queanes , and many times scratch one another , or their neighbours by the faces , and therefore perchance are turned into cats . but i have put twenty of these witch-mongers to silence with this one question ; to wit , whether a witch that can turn a woman into a cat , &c. can also turn a cat into a woman ? chap. ii. absurd reasons brought by bodin , and such others , for confirmation of transformations . these examples and reasons might put us in doubt , that every asse , wolfe , or cat that we see , were a man , a woman , or a child . i marvel that no man useth this distinction in the definition of a man. but to what end should one dispute against these creations and recreations ; when bodin washeth away all our arguments with one word , confessing that none can create any thing but god ; acknowledging also the force of the canons , and imbracing the opinions of such divines , as write against him in this behalfe ? yea he doth now ( contrary to himself elsewhere ) affirme , that the devil cannot alter his form . and lo , this is his distinction , non essentialis forma ( id est ratio ) sed figura solum permutatur : the essentiall form ( to wit , reason ) is not changed , but the shape or figure . and thereby he proveth it easie enough to create men or beasts with life , so as they remain without reason . howbeit , i think it is an easier matter , to turn bodins reason into the reason of an asse , then his body into the shape of a sheep : which he saith is an easie matter ; because lots wife was turned into a stone by the devil . whereby he sheweth his grosse ignorance . as though god that commanded lot upon pain of death not to look back , who also destroyed the city of sodome at that instant , had not also turned her into a salt stone . and as though all this while god had been the devils drudge , to go about this businesse all the night before , and when a miracle should be wrought , the devil must be fain to do it himself . item , he affirmeth , that these kind of transfigurations are more common with them in the west parts of the world , then with us here in the east . howbeit , this note is given withall ; that that is meant of the second persons , and not of the first : to wit , of the bewitched , and not of the witches . for they can transforme themselves in every part of the world , whether it be east , west , north or south . marry he saith , that spirits and devils vex men most in the north-countries , as norway , finland , &c. and in the westerne islands , as in the west india : but among the heathen specially , and wheresoever christ is not preached . and that is true , though not in so foolish , grosse , and corporall a sense as bodin taketh it . one notable instance of a witches cunning in this behalfe touched by bodin in the chapter aforesaid , i thought good in this place to repeat : he taketh it out of m. mal. which tale was delivered to sprenger by a knight of the rhodes , being of the order of s. iones at jerusalem and it followeth thus . chap. iii. of a man turned into an asse , and returned again into a man by one of bodins witches : s. augustines opinion thereof . it happened in the city of salamin , in the kingdome of cyprus ( wherein is a good haven ) that a ship loaden with merchandize stayed there for a short space . in the meane time many of the souldiers and ma●riners went to shoar , to provide fresh victuals . among which number a certain english man , being a sturdy young fellow , went to a womans house , a little way out of the city , and not farre from the sea side , to see whether she had any egs to sell. who perceiving him to be a lustie young fellow , a stranger , and far from his countrey ( so as upon the losse of him there would be the lesse misse or inquiry ) she considered with her self how to destroy him ; and willed him to stay there a while , whilest she went to fetch a few egs for him . but she tarryed long , so as the young man called unto her , desiring her to make haste : for he told her that the tide would be spent , and by that meanes his ship would be gone , and leave him behind . howbeit after some detracting of time , she brought him a few egs , willing him to return to her , if his ship were gone when he came . the young fellow returned towards his ship : but before he went abroad , he would needs eate an egge or twain to satisfie his hunger , and within short space he became dumb and out of his wits , as he afterwards said . when he would have entered into the ship , the marriners be● him back with a cudgell , saying ; what a murren lacks the asse ? wh●●ther the devill will this asse ? the asse or young man , i cannot tell by which name i should tea●m him , being many times repelled , and understanding their words that called him asse , considering that he could speak never a word , and yet could understand every body ; he thought that he was bewitched by the woman , at whose house he was . and therefore when by no meanes he could get into the boate , but was driven to tarry and see her departure ; being also beaten from place to place , as an asse : he remembred the witches words , and the words of his own fellowes that called him asse , and returned to the witches house , in whose service he remained by the space of three yeares , doing nothing vvith his hands all that vvhile , but carried such burthens as she layed on his back ; having onely this comfort , that although he vvere reputed an asse among strangers and beasts , yet that both this vvitch , and all other vvitches knevv him to be a man. after three yeares vvere passed over , in a morning betimes he went to tovvne before his dame ; vvho upon some occasion , of like to make vvater , stayed a little behind . in the meane time being neer to a church ; he heard a little saccaring bell ring to the elevation of a morrow masse , and not daring to go into the church , least he should have been beaten and driven out with cudgels , in great devotion he fell down in the church-yard , upon the knees of his hinder-legs , and did lift his forefeet over his head , as the priest doth hold the sacrament at the elevation . which prodigious sight when certaine merchants of genua espyed , and with wonder beheld ; anon commeth the witch with a cudgell in her hand , beating forth the asse . and because , as it hath been said , such kinds of witchcrafts are very usuall in those parts , the merchants aforesaid made such meanes as both the asse and the witch vvere attached by the judge . and she being examined and set upon the rack , confessed the vvhole matter , and promised that if she might have liberty to go home , she vvould restore him to his old shape : and being dismissed , she did accordingly . so as notvvithstanding they apprehended her againe ; and burned her : and the young man returned into his countrey vvith a joyfull and merry heart . upon the advantage of this story m. mal. bodin , and the residue of the vvitchmongers triumph ; and specially because s. augustine subscribeth thereunto ; or at the least to the very like . which i must confesse i find too common in his books , insomuch as i judge them rather to be foisted in by some fond papist or witchmonger , than so learned a mans doings . the best is , that he himselfe is no eye-witnesse to any of those his tales ; but speaketh onely by report ; wherein he uttereth these words , to wit , that it were a point of great incivility , &c. to discredit ▪ so many and so certaine reports . and in that respect he justifieth the corporall transfigurations of vlysses his mates , through the witch-craft of circes : and that foolish fable of praestantius his father , who , he saith , did eat provender and hay among other horses , being himselfe turned into an horse . yea he veryfieth the starkest ly that ever was invented , of the two alewives that used to transforme all their guests into horses , and to sell them away at markets and faires . and therefore i say with cardanus that how much augustine saith he hath seen with his eyes , so much i am content to beleeve . howbeit s. agustine concludeth against bodin . for he affirmeth these tra●ssustrutiations to be but fantastical , and that they are not according to the verity ; but according to the appearance . and yet i cannot allow of such appearances made by witches , or yet by devils ▪ for i find no such power given by god to any creature . and i would wit of s. augustine , where they became , whom bodins transformed wolve● devoured but ? ô quam credula mens hominis , & erectae fabulis aures ! good lord ! how light of credit is the wavering mind of man ! how unto tales and lies his eares attentive all they can ▪ generall councels , and the popes canons , which bodin so regardeth do condemne and pronounce his opinions in this behalfe to be absurd ; and the residue of witchmongers , with himselfe in the number , to be worse than infidels . and these are the very words of the canons , which else-where i have more largely repeated ; whosoever beleeveth , th●● any creature can be made or changed into better or worse , or transformed into any other shape , or into any other similitude , by any other th●● by god himselfe the creator of all things , without all doubt is an infidel and worse than a pagan . and there withall this reason is rendred , to wi●● because they attribute that to a creature , which onely belongeth to god the creator of all things . chap. iv. a summary of the former fable , with a refutation thereof , after 〈◊〉 examination of the same . concerning the verity or probability of his enterlude , betwixt bod●● m. mal. the witch , the asse , the masse , the merchants , the inquis●●tors , the tormentors , &c. first i wonder at the miracle of transubstantiation ; secondly at the impudency of bodin and iames sprenger , for affirming so grosse a ly , devised belike by the knight of the rhodes , to make a foole of sprenger , and an asse of bodin ; thirdly , that the asse had no more wit than to kneele downe and hold up his forefeet to a peece of starch of flowre , which neither would , nor could , nor did helpe him , fourthly ▪ that the masse not reform that which the witch transformed ; fiftly , that the merchants , the inquisitors , and the tormentors , could nor either severally or jointly do it , but referre the matter to the witches courtes●● and good pleasure . but where was the young mans own shape all these three yeares , wherein he was made an asse ? it is a certaine and a generall rule , that two substantiall formes cannot be in one subject simul & semel , both at once which is confessed by themselves . the forme of the beast occupied some place in the air , and so i think should the forme of a man do also . for to bring the body of a man , without feeling , into such a thine airy nature , as that it can neither be seen nor felt , it may well be unlikely , but it is very impossible ; for the air is inconstant , and continueth not in one place . so as this airy creature would soon be carried into another region ; as else where i have largely proved . but indeed our bodies are visible , sensitive , and passive , and are indued with many other excellent properties , vvhich all the devills in hell are not able to alter ; neither can one haire of our head perish , or fall away , or be transformed , without the speciall providence of god almighty . but to proceed unto the probability of this story . what luck was it , that this young fellow of england , landing so lately in those parts , and that old woman of cyprus , being both of so base a condition , should both understand one anothers communication ; england and cyprus being so many hundred miles distant , and their languages so farre differing ? i am sure in these daies : wherein trafficke is more used , and learning in more price ; few young or old mariners in this realme can either speake or understand the language spoken at salamin in cyprus , which is a kind of greek ; and as few old women there can speake our language . but bodin will say , you heare , that at the inquisitors commandement , and through the tormentors correction , she promised to restore him to his own shape : and so she did , as being thereunto compelled . i answer , that as the whole story is an impious fable ; so this assertion is false , and disagree●ble to their own doctrine , which maintaineth , that the witch doth nothing but by the permission and leave of god. for if she could do or undo such a thing at her own pleasure , or at the commandement of the inquisitors , or for fear of the tormentors , or for love of the party , or for remorse of conscience : then is it not either by the extraordinary leave , nor yet by the like direction of god ; except you will make him a con●ederate with old witches . i for my part wonder most , how they can ●urne and tosse a mans body so , and make it smaller and greater , to wit , like a mouse , or like an asse , &c. and the man all this while to feel no paine . and i am not alone in this maze : for danaeus a speciall maintainer of their follyes saith , that although augustine and apuleius do write very credible of these matters ; yet will he never beleeve , that witches can change men into other formes ; as asses , apes , wolves , bears , mice , &c. chap. v. that the body of a man cannot be turned into the body of a beast by a witch , is proved by strong reasons , scriptures , and authorities . but was this man an asse all this while ? or was this asse a man ? bodin saith ( his reason onely reserved ) he was truly transubstantiated into an asse ; so as there must be no part of a man , but reason remaining in this asse . ●nd yet hermes trismegistus thinketh he hath good authority and reason 〈◊〉 say ; aliud corpus quam humanum non capere animam humanam ; nec fas esse in corpus animae ratione carentis animam rationalem corruere ; that is : an humane soule cannot receive any other than an humane body , nor yet can light into a body that wanteth reason of mind . but s. iames saith ; the body without the spirit is dead . and surely , when the soul is departed from the body , the life of man is dissolved : and therefore 〈◊〉 wished to be dissolved , when he would have been with christ. the body of man is subject to divers kinds of agues , sicknesses , and infirmities , whereunto an asses body is not inclined : and mans body must be fed with bread , &c. and not with hay . bodins asse-headed man must either eat hay or nothing : as appeareth in the story . mans body also is subject unto death , and hath his daies numbred . if this fellow had died in the mean time , as his hour might have been come , for any thing the devils , the witch , or bodin knew ; i marvell then what would have become of this asse , or how the witch could have restored him to shape , or whether he should have risen at the day of judgement in an asses body and shape . for paul saith , that that very body which is sowne and buried a naturall body is raised a spirituall body . the life of jesus is made manifest in our ●●rall flesh , and not in the flesh of an asse . god hath endued every man and every thing with his proper nature substance , forme , qualities , and gifts , and directeth their wayes . ● for the waies of an asse , he taketh no such care : howbeit , they have so their properties and substance severall to themselves . for there is 〈◊〉 flesh ( saith paul ) of men , another flesh of beasts , another of fishes , 〈◊〉 other of birds . and therefore it is absolutely against the ordinance 〈◊〉 god ( who hath made me a man ) that i should fly like a bird , or 〈◊〉 like a fish , or creep like a worme , or become an asse in shape : 〈◊〉 much as if god would give me leave , i cannot do it ; for it were con●ry to his own order and decree , and to the constitution of any body which he hath made . yea the spirits themselves have their lawes and limits prescribed , beyond the which they cannot passe one haires breadth ; otherwise god should be contrary to himselfe : which is farre from him . n●●●ther is gods omnipotency hereby qualified , but the devils impotency manifested , who hath none other power , but that which god from 〈◊〉 beginning hath appointed unto him , consonant to his nature and substance . he may well be restrained from his power and will , but beyond the●● he cannot passe , as being gods minister , no further but in that which hath from the beginning enabled him to do : which is , that he being spirit , may with gods leave and ordinance viciate and corrupt the 〈◊〉 and will of man ; wherein he is very diligent . what a beastly assertion is it , that a man , whom god hath made according to his own similitude and likenesse , should be by a witch turn into a beast ? what an impiety is it to affirme , that an asses body is 〈◊〉 temple of the holy ghost ? or an asse to be the child of god , and 〈◊〉 to be his father , as it is said of man ? which paul to the corinthia● divinely confuteth , who saith , that our bodies are the members of christ. in the which we are to glorifie god , for the body is for the lord. 〈◊〉 the lord is for the body . surely he meaneth not for an asses body , by this time i hope appeareth : in such wise as bodin may go hide him 〈◊〉 shame ; especially when he shall understand , that even into these our bodies , which god hath framed after his own likenesse , he hath also breathed that spirit , which bodin saith is now remaining within an asses body , which god hath so subjected in such servility under the foot of man ; of whom god is so mindfull , that he hath made him little lower than angels , yea than himselfe , and crowned him with glory and worship , and made him to have dominion over the works of his hands , as having put all things under his feet , all sheep and oxen , yea wolves , asses , and all other beasts of the field , the foules of the air , the fishes of the sea , &c. bodins poet , ovid , whose metamorphosis makes so much for him , saith to the overthrow of this phantasticall imagination : os homini sublime dedit , coelumque videre iussit , & erectos ad sydera tollere vultus , the effect of which verses in this ; the lord did set mans face so hie , that he the heavens might behold , and look up to the starry skie , to see his wonders manifold . now , if a witch or a devill can so alter the shape of a man , as contrarily to make him look down to hell , like a beast ; gods works should not only be defaced and disgraced , but his ordinance should be wonderfully ●tered , and thereby confounded . chap. vi. the witchmongers objections , concerning nabuchadnezzar answered , and their error concerning lycanthropia confuted . malleus maleficarum , bodin , and many other of them that maintain witchcraft , triumph upon the story of nabuchadnezzar as though circes had transformed him with her sorceries into an oxe , as she did others into swine , &c. i answer , that he was neither in body nor shape transformed at all , according to their grosse imagination ; as appeareth both by the plaine words of the text , and also by the opinions of the best interpreters thereof : but that he was , for his beastly government and conditions , throwne out of his kingdome and banished for a time , and driven to hide himselfe in the wildernesse , therein exile to lead his life in a●beastly sort , among beasts of the field , and foules of the air ( for by the way i tell you it appeareth by the text , that he was rather turned into the shape of a fowle than of a beast ) untill he rejecting his beastly conditions , was upon his repentance and amendment called home , and restored unto his kingdome . howbeit , this ( by their confession ) was neither devils nor witches doing ; but a miracle wrought by god , whom alone i acknowledge to be able to bring to passe such workes at his pleasure . wherein i would know what our witch-mongers have gained . i am not ignorant that some write , that after the death of nabuchadnezzar , his son evilmorodath gave his body to the ravens to be devoured , least afterwards his father should arise from death , who of a beast became a man againe . but this tale is meeter to have place in the cabalisticall art , to wit , among unwritten verities than here . to conclude , i say that the transformations , which these witchmongers do so rave and rage upon , is ( as all the learned sort of physitians affirme ) a disease proceeding partly from melancholy , whereby many suppose themselves to be wolves , or such ravening beasts . for lycanthropia is of the ancient physitians called lupina melancholia , or lupina insania . i. wierus declareth very learnedly , the cause , the circumstance , and the cure of this disease . i have written the more herein ; because hereby great princes and potentates , as well as poor women and innocents , have been de●amed and accounted among the number of witches . chap. vii . a speciall objection answered concerning transportations , with the consent of diverse writers thereupon . fhor the maintenance of witches transportations , they object the words of the gospell , where the devill is said to take up christ , and to set him on a pinnacle of the temple , and on a mountain , &c. which if he had done in manner and forme as they suppose , it followeth not therefore that witches could do the like ; nor yet that the devil would do it for them at their pleasure ; for they know not their thoughts , neither can otherwise communicate with them . but i answer , that if it were so grossely to be understood , as they imagine it , yet should it make nothing to their purpose . for i hope they will not say , that christ had made any ointemnts or entred into any league with the devil , & by vertue thereof was transported from out of the wildernesse , unto the top of the temple of jerusalem ; or that the devill could have masteries over his body , vvhose soul he could never lay hold upon ; especially when he might ( with a beck of his finger ) have called unto him , and have had the assistance of many legions of angels . neither ( as i thinke ) will they presume to make christ partaker of the devils purpose and sinne in that behalfe . if they say ; this was an action wrought by the speciall providence of god , and by his appointment , that the scripture might be fulfilled , then what gain our witchmongers by this place ; first , for that they may not produce a particular example to prove so generall an argument . and againe , if it were by gods speciall providence and appointment ; then why should it not be done by the hand of god , as it was in the story of iob ? or if it were gods speciall purpose and pleasure , that there should be so extraordinary a matter brought to passe by the hand of the devill ; could not god have given to the wicked angell extraordinary power , and cloathed him with extraordinary shape ; whereby he might be made an instrument able to accomplish that matter , as he did to his angell that carried abacuck to daniell , and to them that he sent to destroy sodome ? but you shall understand , that this was done in a vision , and not in verity of action . so as they have a very cold pull of this place , which is the speciall peece of scripture alledged of them for their transportations . heare therefore that calvine saith in his commentary upon that place , in these words ; the question is , whether christ were carried aloft indeed , or whether it were but in a vision ? many affirme very obstinately , that his body was truely and really as they say taken up : because they think it too great an indignity for christ to be made subject to satans illusions . but this objection is easily washed away . for it is no absurdity to grant all this to be wrought through gods permission , or christs voluntary subjection : so long as we yeeld not to think that he suffered these temptations inwardly , that is to say , in mind or soul. and that which is afterwards set down by the evangelist , where the devill shewed him all the kingdoms of the world , and the glory of the same , and that to be done ( as it is said in luke ) in the twinkling of an eye , doth more agree with a vision than with a reall action . so farre are the very words of calvin . which differ not one syllable nor five words from that which i had written herein , before i looked for his opinion in the matter . and this ▪ i hope will be sufficient to overthrow the assertions of them that lay the ground of their transportations and flying in the air hereupon . he that will say , that these words ; to wit , that christ was taken up , &c. can hardly be applied to a vision , let him turne to the prophesie of ezechiel and see the selfe same words used in a vision : saving that where christ is said to be taken up by the devill , ezechiel is taken up , and lifted up , and carried by the spirit of god , and yet in a vision . but they have lesse reason that build upon this sandy rock , the supernaturall frame of transubstantiation ; as almost all our witching writers do . for sprenger and institor say , that the devill in the liknesse of a falcon caught him up ; danaeus saith , it was in the similitude of a man ; others say , of an angell painted with wings ; others , invisible : ergo the devill can take ( say they ) what shape he list . but though some may cavil upon the devills transforming of himselfe ; yet , that either devill or witch can transforme or transubstantiate others , there is no tittle nor colour in the scriptures to helpe them . if there were authority for it , and that it were . past all peradventure , lo , what an easie matter it is to resubstantiate an asse into a man. for bodin saith upon the word of apuleius , that if the asse eat new roses , anise , or bay-leaves out of spring-water , it will presently returne him into a man. which thing sprenger saith may be done , by washing the asse in fair water : yea he sheweth an instance , where , by drinking of water an asse was turned into a man. chap. viii . the witch-mongers objection concerning the history of ioh answered . these witch-mongers , for lack of better arguments , do many times object io● against me ; although there be never a word in that story which either maketh for them , or against me : insomuch as there is not the name of a witch mentioned in the whole book . but ( i pray you ) what witchmonger now seeing one so afflicted as iob , would not say he were bewitched , as iob never saith ? for first there came a messenger unto him , and said ; thy oxen were plowing , and thy asses were feeding in their places , and the sabeans came violently and took them ; yea they have slain thy servants with the edge of the sword ; but i onely am escaped to tell thee . and whilest he was yet speaking , another came , and said ; the fire of god is fallen from the heaven , and hath burnt up thy sheep and thy servants , and devoured them ; but i onely am escaped to tell thee . and whilest he was yet speaking , another came , and said , the chaldeans set out their bands , and fell upon thy camels , and have taken them , and have slain thy servants with the edge of the sword ; but i onely am escaped alone to tell thee . and whilest he was yet speaking , came another , and said ; thy sonnes and thy daughters were eating and drinking wine in their elder brothers house , and behold there came a great wind from beyond the wildernesse , and smote the four corners of the house , which fell upon thy children , and they are dead ; and i onely am escaped alone to tell thee . besides all this , he was smitten with biles , from the sole of his foot to the crown of his head . if any man in these daies called iob should be by the appoinment or hand of god thus handled , as this job was ; i warrant you that all the old women in the country would be called coran nobis : warrants would be sent out on every side , publike and private inquiry made what old women lately resorted to iobs house , or to any of those places , where these misfortunes fell . if any poor old woman had chanced within two or three months to have borrowed a courtesie of seasing , or to have fetcht from thence a pot of milke , or had she require● some almes , and not obtained it at iobs hand ; there had been argument enough to have brought her to confusion : and to be more certain to have the right witch apprehended , figures must have been cast , the sive and sheares must have been set on worke ; yea rather than the witch should escape , a conjurer must have earned a little money , a circle must have been made , and a devill raised to tell the truth : mother bungy must have been gon unto , and after she had learned her name , whom iob 〈◊〉 suspected , she would have confirmed the suspicion with atificiall accus●●tions ; in the end , some woman or other must have been hanged for it . but as iob said ; dominus dedit : so said he not ; diabolus vel lami● , 〈◊〉 dominus abstulit . which agreeth with the tenor of the text , where 〈◊〉 is written , that the devill at every of iobs afflictions desired god to 〈◊〉 his hand upon him . insomuch as iob imputed no part of his calamity unto devils , witches , nor yet unto conjurers , or their inchantments ; a● we have learned now to do . neither sinned he , or did god any wrong when he laid it to his charge : but we dishonour god greatly , when we attribute either the power or propriety of god the creator unto ● creature . calvine saith ; we derogate much from gods glory and omnipotency , when we say he doth but give satan leave to do it : which is ( saith he ) 〈◊〉 mocke gods justice ; and so fond an assertion , that if asses could speak they would speak more wisely than so . for a temporall judge saith not to the hangman ; i give thee leave to hang this offender , but commandeth him to do it . but the maintainers of witches omnipotency , say ; do you not see how really and palpably the devill tempted and plagued iob ? i answer first , that there is no corporall or visible devill named nor seen in any part of that circumstance ; secondly , that it was the hand of god that did it : thirdly , that as there is no community between the person of a witch , and the person of a devill , so was there not any conference or practise between them in this case . and as touching the communication betwixt god and the devill , behold what calvine saith , writing or rather preaching of purpose upon that place , whereupon they think they have so great advantage ; when satan is said to appear before god , it is not done in some place certaine , but the scripture speaketh so to apply it selfe to our rudenesse . certainly the devill in this and such like cases is an instrument to worke gods will , and not his own ; and therefore it is an ignorant and an ungodly saying ( as calvine judgeth it ) to affirme , that god doth but permit and suffer the devill : for if satan were so at his own liberty ( saith he ) we should be overwhelmed at a sudden . and doubtlesse , if he had power to hurt the body , there were no way to resist : for he would come invisibly upon us , and knock us on the heads ; yea he would watch the best and dispatch them , whilest they were about some wicked act . if they say ; god commandeth him , no body impugneth them , but that god should give him leave , i say with calvine , that the devill is not in such favour with god , as to obtaine any such request at his hands . and whereas by our witch-mongers opinions and arguments , the witch procureth the devill , and the devill asketh leave of god to plague whom the witch is disposed : there is not ( as i have said ) any such corporall communication between the devill and a witch , as witch-mongers imagine . neither is god moved at all at satans sute , who hath no such favour or grace with him , as to obtaine any thing at his hands . but m. mal. and his friends deny , that there were any witches in iobs time : yea the witchm-ongers are content to say , that there were none found to exercise this are in christs time , from his birth to his death , even by the space of thirty three years . if there had been any ( say they ) should have been there spoken of . as touching the authority of the book of iob , there is no question but that it is very canonicall and authentike . howbeit , many writers , both of the jews and others , are of opinion , that moses was the author of this book ; and that he did set it as a looking glasse before the people : to the intent the children of abraham ( of whose race he himselfe came ) might know , that god shewed favour to others that were not of the same line , and be ashamed of their wickednesse : seeing an uncircumcised painime had so well demeaned himselfe . upon which argument calvine ( though he had written upon the same ) saith , that forsomuch as it is uncertaine , whether it were res gesta or exempli gratia , we must leave it in suspense . neverthelesse ( saith he ) let us take that which is out of all doubt ; namely , that the holy ghost hath indited the book , to the end that the jews should know that god hath had a people alwaies to serve him throughout the world , even of such as were no jews , not segregated from other nations . howbeit , i for my part deny not the verity of the story ; though indeed i must confesse , that i think there was no such corporall interlude between god , the devill , and iob , as they imagine : neither any such to all presence and communication as the witch-mongers conceive and maintaine , who are so grosse herein , that they do not onely beleeve but publish so palpable absurdities concerning such reall actions betwi●● the devill and man , as a wise man would be ashamed to read , but much more to credit : as that s. dunst●n lead the devill about the house by the nose with a pair of pinsors or tongs , and made him ●ore so lowd , 〈◊〉 the place rung thereof , &c. with a thousand the like fables , without which neither the art of popery nor of witchcraft could stand . but you may see more of this matter elsewhere , where in few words ( which i thought good here to omit , least i should seem to use too many repetitions ) i answer effectually to their cavils about this place . chap. ix . what severall sorts of witches are mentioned in the scriptures , and how the word witch is there applied . but what sorts of witches soever m. mal. or bodin say there are ; 〈◊〉 spake onely of four kinds of impious coseners or witches ( whereof 〈◊〉 witch-mongers old women which dance with the fairies , &c. are none ▪ the first were praestigiatores pharaonis , which ( as ●ll divines , both ●●●brews and others conclude ) were but coseners and jugglers , deceiving the kings eyes with illusions and sleights , and making false things to appear as true : which neverthelesse our witches cannot do . the ●●●cond is mecasapha , which is she that destroyeth with poison . the 〈◊〉 are such as use sundry kinds of divinations , and hereunto pertaine 〈◊〉 words , kasam , onen , ob , idoni . the fourth is habar , to wit : when magicians , or rather such , as would be reputed cunning therein , 〈◊〉 certain secret words , wherein is thought to be great efficacy . these are all coseners and abusers of the people in their severall kind●● but because they are all termed of our translators by the name of witch in the bible : thefore the lies of m. mal and bodin , and all our old 〈◊〉 tales are applied unto these names , and easily beleeved of the common people , who have never hitherto been instructed in the understanding 〈◊〉 these words . in which respect , i will ( by gods grace ) shew you ( co●●cerning the signification of them ) the opinion of the most learned in o●● age ; specially of iohannes wierus ; who though he himselfe were similarly learned in the tongues , yet for his satisfication and full resolution in the same , he sent for the judgement of andr●us massius , the most ●●●mous hebrician in the world , and had it in such sense and order , as i me●●● to set down unto you . and yet i give you this note by the way , the witch-craft or inchantment is diversly taken in the scriptures ; sometime● nothing tending to such end as it is commonly thought to do . for ●● samuel , . . it is all one with rebellion . iesabel for her idolatrous 〈◊〉 is called a witch . also in the new testament , even s. paul saith the galathians are bewitched , because they were seduced and lead from the true understanding of the scriptures . item sometimes it is taken in good part ; as the magicians that came to worship and offer to christ ; and also where daniel is said to be an inchanter , yea a principall inchanter : which title being given him in divers places of that story ; he never seemeth to refuse or dislike ; but rather intreateth for the pardon and qualification of the rigor towards other inchanters , which were meer coseners indeed : as appeareth in the second chapter of daniel , where you may see that the king espyed their fetches . sometimes such are called conjurers , as being but rogues , and lewd people , would use the name of jesus to worke miracles , whereby , though they being faithlesse could work nothing ; yet is their practise condemned by the name of conjuration . sometimes jugglers are called witches . sometimes also they are called sorcerers , that impugne the gospell of christ , and seduce others with violent perswasions . sometimes a murtherer with poison is called a witch . sometimes they are so termed by the very signification of their names ; as elima● , which signifieth a sorcerer . sometimes because they study curious and vaine arts . sometimes it is taken for wounding or grieving of the heart . yea the very word magus , which is latine for a magician , is translated a witch ; and yet it was heretofore alwaies taken in the good part . and at this day it is indifferent to say in the english tongue ; she is a witch , or , she is a wise woman . sometimes observers of dreames , sometimes sooth sayers , sometimes the observers of the flying of fowle● , of the meeting of todes , the falling of salt , &c. are called witches . sometimes he or she is called a witch , that take upon them either for gaine or glory , to do miracles ; and yet can do nothing . sometimes they are called witches in common speech that are old , lame , curst , or melancholike , as a nick-name . but as for our old women , that are said to hurt children with their eyes or lambs with their lookes , or that pull down the moon out of heaven , or make so foolish a bargain , or do such homage to the devill ; you shall not read in the bible of any such witches , or of any such actions imputed to them . the sixt book . chap. i. the exposition of this hebrew word chasaph , wherein is answer●● the objection contained in exodus . to wit : thou shalt not 〈◊〉 a witch to live , and of simon magus , acts. ▪ chasaph , being an hebrew word , is latined venefi●●● and is in english , poisoning , or witch-craft ; if you will so have it . the hebrew sentence written in exodus . is by the . interpreters translated thus in greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in latine is , veneficos ( sive ) veneficas non retinebitis in vita , in english● you shall nor suffer any poisoners , or ( as it is translated● witches to live . the which sentence iosephus an hebrew borne , and man of great estimation , learning and fame , interpreteth in this 〈◊〉 let none of the children of israel have any poyson that is deadly , or pr●●pared to any hurtfull use . if any be apprehended with such stuffe , let 〈◊〉 be put to death , and suffer that which he meant to do to them , for wh●● he prepared it . the rabbins exposition agreeth herewithall . lex cor●●● differeth not from this sense , to wit , that he must suffer death ; which other maketh , selleth , or hath any poison to the intent to kill any 〈◊〉 this word is found in these places following : exodus . deut. . ●● sam . . dan. . . c●r . . . esay . . . malach. . . ierem. . mich. . . nab. . . bis . howbeit , in all our english translations , chasaph translated , witch-craft . and because i will avoid prolixity and contention both at once , i 〈◊〉 admit that veneficae were such witches , as with their poisons did 〈◊〉 hurt among the children of israel ; and i will not deny that there 〈◊〉 such untill this day , bewitching men , and making them beleeve , 〈◊〉 by vertue of words , and certaine ceremonies , they bring to 〈◊〉 such mischiefs , and intoxications , as they indeed accomplish by poiso●● and this abuse in cosenage of people , together with the taking of go●● name in vaine , in many places of the scripture is reproved , especial●● by the name of witch-craft , even where no poysons are . according 〈◊〉 the sense which s. paul used to the galathians in these words , where ●● sheweth plainly , that the true signification of witch-craft is cosenage ; ye foolish galathians ( saith he ) who hath bewitched you ? to wit , cosened or abused you , making you beleeve a thing which is neither so 〈◊〉 so . whereby he meaneth not to ask of them , who hath with charme● &c. or with poysons deprived them of their health , life , cattle , or chil●dren , &c. bu● who hath abused or cosened them , to make them belee●● lies . this phrase is alsoused by job . . but that we may be througly resolved of the true meaning of this phrase used by paul , gal. . let us examined the description of a notable witch called simon magus , made by s. luke . there was ( saith he ) in the city of samaria , a certain man called simon which used witch-craft , and bewitched the people of samaria , saying that he himselfe was some great man. i demand , in what other thing here do we see any witch-craft , than that he abused the people , making them beleeve he could worke miracles , whereas in truth he could do no such thing ; as manifestly may appear in the . and . verses of the same chapter : where he wondered at the miracles wrought by the apostles , and would have purchased with money the power of the holy ghost to work wonders . it will be said , the people had reason to beleeve him , because it is written , that he of long time had bewitched them with sorceries but let the bewitched galathians be a warning both to the bewitched samaritans , and to all other that are cosened or bewitched through false doctrine , or legierdemaine ; least while they attend to such fables and lies , they be brought into ignorance , and so in time be led with them away from god. and finally , let us all abandon such witches and coseners , as with simon magus set themselves in the place of god , boasting that they can do miracles , expound dreames , foretell things to come , raise the dead , &c. which are the workes of the holy ghost , who onely searcheth the heart and reines , and onely worketh great wonders , which are now stayed and acomplished in christ , in whom who so steadfastly beleeveth shall not need to be by such meanes resolved or confirmed in his doctrine and gospell . and as for the unfaithfull , they shall have none other miracle shewed unto them , but the signe of ionas the prophet . and therefore i say , whatsoever they be that with simon magus take upon them to work such wonders , by sooth-saying , sorcery , or witch-craft , are but liers , deceivers , and coseners , according to syrachs saying ; sorcerie , witch-craft , sooth-saying , and dreames , are but vanity , and the law shall be fulfilled without such lies . god commanded the people , that they should not regard them that wrought with spirits , nor sooth-sayers : for the estimation that was attributed unto them , offended god. chap. ii. the place of deuteronomie expounded , whrein are recited all kind of witches ; also their opinions confuted , which hold that they can worke such miracles as are imputed unto them . the greatest & most common objection is , that if there were not some , which could worke such miraculous or supernaturall fears , by themselves , or by their devils , it should not have been said ; let none be found among you , that maketh his sonne or his daughter to go through the fire , of that useth witch craft , or is a regarder of times , or a marker of the flying of fowles , or a sorcerer , or a charmer , or that counselleth with spirits , or a sooth-sayer , or that asketh counsell of the dead , or ( as some translate it ) that raiseth the dead . but as there is no one place in the scripture that saith they can worke miracles , so it shall be easie to prove , that these were all coseners , every one abusing the people in his severall kind ; and are accursed of god. not that they can do all such things indeed , as there is expressed ; but for that they take upon them to be the mighty power of god , and to do that which is the onely wo●● of him , seducing the people , and blaspheming the name of god , when will not give his glory to any creature , being himselfe the king of glory and omnipotency . first i aske , what miracle was wrought by their passing through the fire ? truly it cannot be proved that any effect followed ; but that the people were bewitched , to suppose their sinnes to be purged thereby ; 〈◊〉 the spaniards think of scourging and whipping themselves . so as gods power was imputed to that action , and so forbidden as an idolatrous sorcery . what wonders worketh the regarder of times ? what other devil dealeth he withall , than with the spirit of superstition ? doth he not deceive himselfe and others , and therefore is worthily condemned for 〈◊〉 witch ? what spirit useth he , which marketh the flying of fowles ? neverthelesse , he is here condemned as a practiser of witch-craft ; because he coseneth the people , and taketh upon him to be a prophet ; impi●●●ly referring gods certaine ordinances to the flittering fethers and 〈◊〉 wayes of a bird ? the like effects produceth sorcery , charming consultation with spirits , sooth-saying , and consulting with the dead 〈◊〉 every of the which gods power is obscured , his glory defaced , and 〈◊〉 commandement infringed . and to prove that these sooth-sayers and witches are but lying 〈◊〉 and coseners ; note these words pronounced by god himselfe , even 〈◊〉 the selfe same place to the children of israel . although the gentiles 〈◊〉 themselves to be abused , so as they give eare to these sorcerers , 〈◊〉 he would not suffer them so , but would raise them a prophet , who shou●● speak the truth . as if he should say ; the other are but lying and co●●●sening mates , deceitfull and undermining merchants , whose abuses i 〈◊〉 make known to my people . and that every one may be resolved herein let the last sentence of this precept be well weighed ; to wit , let 〈◊〉 be found among you , that asketh counsell of , or raiseth the dead . first you know the soules of the righteous are in the hands of god , 〈◊〉 resting with lazarus in abrahams bosome , do sleepe in jesus christ ▪ and from that sleepe , man shall not be raised , till the heavens be 〈◊〉 more : according to this of david ; wilt thou shew wonders amo●● the dead ? nay , the lord saith , the living shall not be taught by th● dead , but by the living . as for the unrighteous , they are in hell , when is no redemption ; neither is there any passage from heaven to earth , 〈◊〉 by god and his angels . as touching the resurrection and restauration 〈◊〉 body , read iohn . and you shall manifestly see , that it is the only worke of the father , who hath given the power thereof to the 〈◊〉 and to none other , &c. dominus percu●ie , & ipse modetur : ego acoid●● & ego vivefaciam . and in many other places it is written , that god saveth life and being to all . although plato , with his master socrates , the chief pillars of these vanities , say , th●● one pamphilus was called up and of hell , who when he earne among the people , told many incredible tales concerning infernall actions . but herein i take up the proverbs amicus plato , amicus socrates , sed major amica veritas . so as this last precept , or last part thereof , extending to that which neither can be done by witch nor devill , may well expound the other parts and points thereof . for it is not meant hereby , that they can do such things indeed ; but that they make men beleeve they do them , and thereby cosen the people , and take upon them the office of god , and therewithall also blaspheme his holy name , and take it in vain ; as by the words of charmes and conjurations doth appear , which you shall see , if you look into these words habar and idoni . in like manner i say you may see , that by the prohibition of divination by augurie , and of sooth-sayings , &c. who are witches , and can indeed do nothing but ly and cosen the people , the law of god condemneth them not , for that they can worke miracles , but because they say they can do that which pertaineth to god , and for cosenage , &c. concerning other points of witch-craft contained therein , and because some cannot otherwise be satisfied , i will alledge under one sentence , he decretals , the mind of s. augustine , the councell aurelian , and the determination of paris , to wit : who so observeth , or giveth heed unto sooth-sayings , divinations , witch-craft , &c. or doth give credit to any such he renounceth christianity , and shall be counted a pagan , and an enemy to god ; yea and he erreth both in faith and philosophy . and the reason is therewithall expressed in the canon , to wit ; because hereby is attributed to a creature , that which pertaineth to god onely and alone . so as , under this one sentence ( thou shalt not suffer a poisoner or a witch to live ) is forbibden both murther and witch-craft ; and the murther consisting in poison ; the witch-craft in cosenage or blaspehmy . chap. iii. that women have used poisoning in all ages more than men , and of the inconvenience of poisoning . as women in all ages have been counted most apt to conceive witch-craft , and the devils speciall instruments therein , and the onely or chiefe practisers thereof : so also it appeareth , that they have been the first inventers , and the greatest practisers of poysoning , and more naturally addicted and given thereunto than men : according to the saying of quintilian ; latrocinium facilius in viro , veneficium in foemina credam . from whom plinie differeth nothing in opinion , when he saith , scienti●m foeminarum in veneficiis praevalere . to be short , augustine , livie , va●erius , diodorus , and many other agree , that women were the first inventers and practisers of the art of poisoning . as for the rest of their cunning in what estimation it was had , may appear by these verses of horace , wherein he doth not onely declare the vanity of witch-craft , but also expoundeth the other words , wherewithall we are now in hand . somnie , terrores mugicos , miracula , sagas , nocturnos lemures ; portentaque thessala rider : these dreames and terrors magicall , these miracles and witches , night-walking sprites , or thessal bugs , esteem them not two rushes . here horace ( you see ) contemneth as ridiculous , all our witches turning : marry herein he comprehendeth not their poisoning art , which hereby he onely seemed to think hurtfull . pythagoras and democri●●● give us the names of a great many magicall herbes and stones , whereas now , both the vertue , and the things themselves also are unknown : 〈◊〉 marmaritin , whereby spirits might be raised : archimedon , which would make one bewray in his sleep , all the secrets in his heart . adincan●i●● calicia , mevais , chirocineta , &c. which had all their severall vertues or rather poisons . but all these now are worne out of knowledge : mary in their stead we have hogs-turd and chervil , as the onely thing wherby our witches work miracles . truly this poisoning art called veneficium , of all others is most ab●●minable ; as whereby murthers may be committed , where no suspition may be gathered , nor any resistance can be made ; the strong cannot avoid the weak , the wise cannot prevent the foolish , the godly cannot 〈◊〉 preserved from the hands of the wicked ; children may hereby kill the parents , the servant the master , the wife her husband , so privily , 〈◊〉 unevitably , and so incurably , that of all other it hath been thought 〈◊〉 most odious kind of murther ; according to the saying of ovid. — non bospes ab hospite tutus , non socer à genero , fratrum quoque gratia rara est : imminet exitio vir conjugis , illa mariti , lurida terribiles miscent aconita novercae , filius ante diem patrios inquirit in annos . the travelling guest opprest doth stand in danger of his host , the host eke of his guest : the father of his son-in-law , yea rare is seen to rest 'twixt brethren love and amity , and kindnesse void of strife ; the husband seeks the goodwifes death , and his again the wife . ungentle stepdames grizly poi - son temper and do give : the son too soon doth aske how long his father is to live . the monk that poisoned king iohn , was a tight veneficus ; to● both a witch and a murtherer : for he killed the king with poison , 〈◊〉 perswade the people with lies , that he had done a good and a meritorious act ; and doubtlesse , many were so bewitched , as they thought he did very well therein . antonius sabellicus writeth of a horrible poisoning murther , commited by women at rome , where were executed ( after due conjunction , . women at one time ; besides . women of that consort , who were poison with that poisoned which they had prepared for others . chap. iiii. of divers poisoning practises , otherwise called veneficia , committed in italy genua , millen , wittenberge , alse how they were discovered and executed . another practise , not unlike to that mentioned in the former chapter , was done in cassalis at salassia in italie , anno . where . veneficae or witches being of one confederacy , renewed a plague which was then almost ceased , besmeering with an ointment and a pouder , the posts and doors of mens houses ; so as thereby whole families were poisoned : and of that stuffe they had prepared above . crocks for that purpose . herewithall they conveied inheritances as it pleased them , till at length they killed the brother and onely sonne of one necus ( as lightly none died in the house but the masters and their children ) which was much noted ; and therewithal that one androgina haunted the houses , specially of them that died : and she being suspected , apprehended , and examined , confessed the fact , conspiracy , and circumstance , as hath been shewed . the like villany was afterwards practised at genua , and execution was done upon the offenders . at millen there was another like attempt that took none effect . this art consisteth as well in poisoning of cattell as men : and that which is done by poisons unto cattell , towards their destruction , is as commonly attributed to witches charmes as the other . and i ●●ubt not , but some that would be thought cunning in incantations , and to do miracles , have experience in this behalfe . for it is written by divers authors , that if wolves dung be hidden in the mangers , racks , or else in the hedges about the pastures , where cattel go ( through the antipathy of the nature of the wolfe and other cattel ) all the beasts that savour the same do not only forbear to eat , but run about as though they were mad , or ( as they say ) bewitched . but wierus telleth a notable story of a veneficus , or destroyer of cattel , which i thought meet here to repeat . there was ( saith he ) in the dukedome of wittneberge , not farre from tubing , a butcher , anno . . that bargained with a towne for all their hides which were of sterven cattell , called in these parts morts . he with poison privily killed in great numbers , their bullocks , sheep , swine , &c. and by his bargain of the hides and ●allow he grew infinitely rich . and at last being suspected , was examined , confessed the matter and manner thereof , and was put to death with hot tongs , wherewith his flesh was pulled from his bones . we for our parts would have killed five poor women , before we would suspect 〈◊〉 rich butcher . chap. v. a great objection answered concerning this kinde of witchcraft called veneficium . it is objected , that if veneficium were comprehended under the title man-slaughter , it had been a vain repetition , and a disordered 〈◊〉 undertaken by moses te set forth a law against venefic●s severally . but 〈◊〉 might suffice to answer any reasonable christian , that such was the 〈◊〉 of the holy ghost , to institute a particular article hereof , as of a 〈◊〉 more odious , wicked and dangerous , then any other kinde of murther . but he that shall read the law of moses , or the testament of christ himself shall finde this kind of repetition and reiteration of the law most com●●● for as it is written , exod. . . thou shalt not grieve nor affect stranger , for thou wast a stranger in the land of aegypt : so are the 〈◊〉 words found repeated in levit. . . polling and shaving of heads 〈◊〉 beards is forbidden in duet , . which was before prohibited in . 〈◊〉 is written in exodus the . thou shalt not steal● and it is repeated 〈◊〉 leviticus . and in duet . . murther is generally forbidden in exodus and likewise in . and repeated in num. . but the aprest example that magick is forbidden in three severall places , to wit , once in 〈◊〉 . and twice in levit. . for the which a man might as well cavill● the holy ghost as for the other . chap. vi. in what kind of confection● that witch-craft , which is called ve●●ficium , consisteth : of love-caps , and the same confuted by p●e● ▪ as touching this kind of witch-craft , the principall part thereof ●●●sisteth in certain confections prepared by lewd people to proo●● love ; which indeed are meer poisons , bereaving some of the bene●● the braine , and so of the sense and understanding of the minde . and 〈◊〉 some it taketh away life , and that is more common then the other 〈◊〉 be called philtra , or pocula amato●●● , or venenosa , pocula or hippome●● which bad and blinde physitians rather practise , than witches or conj●●● &c. but of what value these bables are , towards the end why they 〈◊〉 provided , may appear by the opinions of poets themselves , from wh● was derived the estimation of that stuffe . and first you shall hear 〈◊〉 ovid saith , who wrote of the very art of love , and that so cunningly 〈◊〉 feelingly , that he is reputed the speciall doctor in that science . fallitur aemonias si quis decurrit ad artes , datque quod a teneri fronte revellet epui . non facient ut vivat amor meddeides berbae , mistaque cum magicis mersa venena sonis . phasius aesonidem , circe tenuisset vlyssem . si modo servari carmine posset amor : nec data profuerin● pallentia philtra puellis , philtra nocent animis , vimque furoris habent . who so doth run to haemon arts , i dub him for a dolt , and giveth that which he doth pluck from forehead of a colt . medeas herbs will not procure that love shall lasting live , nor steeped poison mixt with ma - gicke charmes the same can give . the witch medea had full fast held jason for her own . so had the grand witch circe too ulysses , if alone with charmes maintaind and kept might be the love of twain in one . no slibbersawees given to maides , to make them pale and wan , will helpe : such slibbersawces marre the minds of maide and man , and have in them a furious force of phrensie now and than . viderit aemoniae si quis mala pabula terra et magicas artes posse juvare putate . if any think that evill herbs in haemon land which be , or witch-craft able is to helpe , let him make proofe and se● . these verses precedent do shew , that ovid knew that those beggerly ●orceries might rather kill one , or make him starke mad , than do him ●ood towards the atteinment of his pleasure of love ; and therefore he ●iveth his counsell to them that are amorous in such hot manner , that either they must enjoy their love , or else needs dy ; saying . sit procul omne nefas , ut ameris amabilis est● . ●arre off be all unlawfull meanes , thou amiable be , ●oving i meane , that she with love may quit the love of thee . chap. vii . it is proved by more credible writers , that love-cups rather ingender death through venome , than love by art : and with what toies they destroy cattell , and procure love . but because there is no hold nor trust to these poets , who say and 〈◊〉 say , dallying with these causes ; so as indeed the wise may percei●● they have them in derision : let us see that other graver authors spe●● hereof . eusebius caesariensis writeth what the poet lucretius was killed with one of those lovers poisoned cups . hierome reporteth that one 〈◊〉 herewith killed her husband , whom she too much hated ; and 〈◊〉 killed hers , whom she too much loved calisthenes killed luciu's luciu the emperour with a love-pot , as plutarch and cornelius nepos 〈◊〉 pliny and iosephus report , that caesonia killed her husband caligula 〈◊〉 rio poculo with a lovers cup , which was indeed starke poison . aristo●●● saith , that all which is beleeved touching the efficacie of these matter lies and old wives tales . he that will read more arguments and hist●●● concerning these poisons , let him look in . wier de veneficiis . the toies , which are said to procure love , and are exhibited in 〈◊〉 poison loving cups , are these : the haire growing in the nerhern 〈◊〉 part of a wolves taile , a wolves yard , a little fish called remora , the 〈◊〉 of a cat , of a newt , or of a lizzard : the bone of a green frog , the 〈◊〉 thereof being consumed with pismiers or ants ; the left bone where●● gendreth ( as they say ) love ▪ the bone on the right side , hate . also said , that a frogs bones , the flesh being eaten off round about with whereof some will swim , and some will sinke : those that sinke , b●● hanged up with a white linnen cloth , ingender love , but if a man touched therewith , hate is bred thereby . another experiment is thereof with young swallowes , whereof one brood or nest being taken and 〈◊〉 in a crock under the ground , till they be starved up ; they that be 〈◊〉 open mouthed , serve to engender love ; they whose mouths are shut , 〈◊〉 to procure hate . besides these , many other follies there be to this purp●●● proposed to the simple ; as namely , the garments of the dead , 〈◊〉 that burne before a dead corps , and needles wherewith dead bodies sowne or sockt into their sheets : and diverse other things , which the reverence of the reader , and in respect of the uncleane speech to used in the description thereof , i omit ; which ( if you read diosco●●● or diverse other learned physitians ) you may see at large . in the me●●● while , he that desireth to see more experiments concerning this mat●●● let him read leonardus vairus de fascino , now this present year ●● newly published ; wherein ( with an incestuous mouth ) he affirmeth da●●ly , that christ and his apostles were venefici ; very fondly prosecuting 〈◊〉 argument , and with as much popish folly as may be ; labouring to 〈◊〉 it lawfull to charme and inchant vermine , &c. chap. viii . iohn bodin triumphing against iohn wier is overtaken with false greek and false interpretation thereof . monsieur bodin triumpheth over doctor wier herein , pronouncing a heavy sentence upon him ; because he referreth this word to poison . but he reigneth or rather rideth over him , much more for speaking false greek ; affirming that he calleth veneficos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is as true as the rest of his reports and fables of witches miracles contained in his book of devilish devises . for in truth he hath no such word , but saith they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whereas he should have said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the true accent being omitted , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being enterpoled , which should have been left out . which is nothing to the substance of the matter , but must needs be the printers fault . but bodin reasoneth in this wise ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes put for magos or praestigiatores ● ergo in the translation of the septuaginta , it is so to be taken . wherein he manifesteth his bad logick , more then the others ill greek . for it is well known to the learned in this tongue , that the usual and proper signification of this word , with all its derivations and compounds doth signifie veneficos , poisoners by medicine . which when it is most usual and proper , why should the translators take it in a signification lesse usual , and nothing proper ? thus therefore he reasoneth and concludeth with his new-found logick , and old found greek ; sometimes it signifieth so , though unproperly , or rather metaphorically : ergo in that place it is so to be taken , when another fitter word might have been used . which argument being vain , agreeth well with his other vain actions . the septuaginta had been very destitute of words , found for this purpose . but if no proper word could have been found where they have occasion to speak of witchcraft in their translations , they use magian , maggagian , &c. and therefore belike they see some difference betwixt them and the other , and knew some cause that moved them to use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , veneficium . the seventh book . chap. i. of the hebrew word ob , what it signifieth , where it is found , of p●●●thonisses called ventriloquae , who they be , and what their practi●●● are experience and examples thereof shewed . this word ob , is translated pytho , or pythonicus spirit●●● deut. isay. . sam. . reg. . &c. sometime , though unproperly , magus , as sam. . 〈◊〉 ob signifieth most properly a bottle and is used in 〈◊〉 place , because the pythonists spake hollow ; as in the bottome of their bellies , whereby they are aptly in l●tin called ventriloqui : of which sort was elizabeth ●●●ton , the holy maid of kent , &c. these are such as take upon them 〈◊〉 give oracles , to tell where things lost are become , and finally to ●ppeach others of mischiefs , which they themselves most commonly 〈◊〉 brought to passe . whereby many times they overthrow the good 〈◊〉 of honest women , and of such others of their neighbours , with whom they are displeased . for trial hereof , letting passe a hundred coseni●● that i could recite at this time , i will begin with a true story of a 〈◊〉 practising her diabolical witch craft , and ventriloquie an. . at w●●●well in kent , within six miles where i dwell , taken and noted by 〈◊〉 ministers and preachers of gods word , four substantial yeomen , and th●● women of good fame and reputation , whose names are after written . mildred , the base daughter of alice norrington , and now servant 〈◊〉 william sponer of westwell in the county of kent , being of the age of seventeen years , was possessed with satan in the night and day aforesaid . about two of the clock in the afternoone of the same day , there came in the same sponers house roger newman minister of westwell , iohn brainford minister of kinington , with others , whose names are underwritten , who made their praiers unto god , to assist them in that needfull case ; and then commanded satan in the name of the eternall god , and of his son jesus christ , to speak with such a voice as they might understand , and to declare from whence he came . but he would not speak , but rosed and cried mightily . and though we did command him many times , in the name of god , and of his son jesus christ , and in his mighty power 〈◊〉 speak ; yet he would not : untill he had gone through all his delaies , a roring , crying , striving , and guashing of teeth ; and otherwhile with mowing , and other terrible countenances , and was so strong in the maid , that four men could scarce hold her down . and this continued by the space almost of two hours . so sometimes , we charged him earnestly to spake , and againe praying unto god that he would assist us , at the last he spake , but very strangely ; and that was thus ▪ he comes , he comes● and that oftentimes he repeated ; and he goes , he goes . and then we charged him to tell us who sent him . and he said , i lay in her way like a log , and i made her runne like fire , but i could not hurt her . and why so , said we ? because god kept her , said he . when camest thou to her , said we ? to night in her bed , said he . then we charged him as before , to tell what he was , and who sent him , and what his name was . at the first he said , the devil , the devil . then we charged him as before . then he rored and cried as before , and spake terrible words ; i will kill her , i will kill her ; i will teare her in peeces , i will teare her in peeces . we said , thou shalt not hurt her . he said , i will kill you all . we said , thou shalt hurt none of us all . then we charged him as before . then he said , you will give me no rest . we said , thou shalt have none here , for thou must have no rest within the servants of god : but tell us in the name of god what thou art , and who sent thee ? then he said he would tear her in peeces . we said , thou shalt not hurt her . then he said again he would kill us all . we said again , thou shalt hurt none of us all , for we are the servants of god. and we charged him as before . and he said again , will you give me no rest ? we said , thou shalt have none here , neither shalt thou rest in her , for thou hast no right in her , sith jesus christ hath redeemed her with his bloud , and she belongeth to him ; and therefore tell us thy name and who sent thee ? he said his name was satan . we said , who sent thee ? he said , old alice , old alice . which old alice , said we ? old alice , said he . where dwelleth she , said we ? in westwell street , said he . we said , how long hast thou been with her ? these twenty years , said he . we asked him where she did keep him ? in two bottels , said he . where be they , said we ? in the backside of her house , said he . in what place , said we ? under the wall , said he . where is the other ? in kenington . in what place , said we ? in the ground , said he . then we asked him , what she did give him . he said , her will , her will. what did she bid thee do , said we ? he said , kill her maid . wherefore did she bid thee kill her , said we ? because she did not love her , said he . we said ; how long is it ago , since she sent thee to her ? more then a year , said he . where was that , said we ? at her masters , said he . which masters , said we ? at her master brainfords at kinington , said he . how oft wert thou there , said we ? many times , said he . where first , said we ? in the garden , said he : where the second time ? in the hall : where the third time ? in her bed : where the fourth time ? in the field : where the fift time ? in the court : where the sixt time ? in the water , where i cast her into the mote : where the seventh time ? in her bed . we asked him again , where else ? he said , in westwell . where there , said we ? in the vicarige , said he . where there ? in the loft . how camest thou to her , said we ? in the likenesse of two birds , said he . who sent thee to that place , said we ? old alice , said he . what other spirits werewith thee there , said we ? my servant , said he . what is his name said we ? he said , little devill . what is thy name , said we ? satan , said he ? what doth old alice call thee , said we ? partner , said he . what doth she give thee , said we ? her will , said he . how many hast thou killed for her , said we ? three , said he . who are they , said we ? a man and his child , said he . what were their names , said we ? the childs name was edward said he : what more then edward , said we ? edward ager , said he . what was the mans name , said we ? richard said he . what more , said we ? richard ager , said he . where dwelt the man and the child , said we ? at dig at dig , said he . this richard ager of dig , was a gentleman of fourty pounds land by the year , a very honest man , but would often 〈◊〉 he was bewitched , and languished long before he died . whom else 〈◊〉 thou killed for her , said we ? woltons wife said he . where did she dwel ? in westwell said he . what else hast thou done for her said we ? what she would have me , said he . what is that said we ? to fetch 〈◊〉 meat , drink , and corn , said he . where hadst thou it said we ? in e●e●● house , said he . name the houses , said we ? at p●tmans , at farmes , a● millens , at fullers , and in every house . after this we commanded 〈◊〉 in the name of jesus christ to depart from her , and never to trouble her any more , nor any man else . then he said he would go , he would go : but he went not . then we commanded him as before with some more word● . then he said , i go , i go ; and so he departed . then said the maid , he is gone , lord have mercy upon me , for he would have killed me . and then we kneeled down and gave god thanks with the maiden ; prayed that god would keep her from satans power , and assist her with his grace . and noting this in a piece of paper , we departed . satans voice did difer much from the maids voice , and all that he spake , was in his o●● name . subscribed thus : witnesses to this , that heard and saw this whole matter , as followeth : roger newman , vicar of westwell . iohn brainford , vicar of kenington . thomas tailor . henry tailors wife . iohn tailor . thomas frenchbornes wife . william spooner . iohn frenchborne , and his wife . chap. ii. how the lewd practise of the pythonist of westwell came to light , and by whom she was examined ; and that all her diabolicall speech 〈◊〉 but ventriloquie and plain cousenage , which is proved by her ow● confession . it is written , that in the latter daies there shall be shewed strange illusions , &c. in so much as ( if it were possible ) the very elect 〈◊〉 be deceived : howbeit , saint paul saith , they shall be lying and false wonders . neverthelesse this sentence , and such like , have been often laid in my dish , & are urged by diverse writers , to approve the miraculous working of witches , whereof i will treat more largely in another place . howbeit , by the way i must confesse , that i take that sentence to be spoken of antichrist , to wit , the pope : who miraculously , contrary to nature , philosophy , and all divinity , being of birth and calling base , in learning grosse ; in valure , beauty , or activity most commonly a very lubber , hath placed himselfe in the most lofty and delicate seat , putting almost all christian princes heads not only under his girdle , but under his foot , &c. surely , the tragedy of this pythonist is not inferior to a thousand stories , which will hardly be blotted out of the memorie and credit either of the common people , or else of the learned . how hardly will this story suffer discredit , having testimony of such authority ? how could mother alice , scape condemnation and hanging , being arraigned upon this evidence : when a poor woman hath been cast away , upon a cosening oracle or rather a false lie , devised by feats the juggler , through the maliciou●●nstigation of some of her adversaries ? but how cunningly soever this last cited certificat be penned , or what shew soever it carrieth of truth and plain dealing , there may be found contained therein matter enough to detect the cosening knavery thereof ; and yet diverse have been deeply deceived therewith , and can hardly be removed from the credit thereof , and without great disdain cannot endure to hear the reproofe thereof . and know you this by the way , that heretofore robin good-fellow , and hob-gobblin were as terrible , and also as credible to the people , as hags and witches be now : and in time to come , a witch will be as much derided & contemned , and as plainly perceived , as the illusion and knavery of robin good-fellow . and in truth , ●hey that maintain walking spirits , with their transformation , &c. have no reason to deny robin good-fellow , upon whome there have gone ●s many and as credible tales , as upon witches ; saving that it hath not pleased the translators of the bible , to call spirits , by the name of robin good-fellow , as they have termed diviners , sooth-sayers , poisoners , and coseners by the name of witches . but to make short worke with the confutation of this bastardly queanes enterprise , and cosenage , you shall understand , that upon the ●ruite of her divinity and miraculous trances , she was convented before m. thomas worton of bocton mather be , a man of great worship and wisdome , and for deciding and ordering of matters in this commonwealth , of rare and singular dexterity ; through whose discreet handling of the matter , with the assistance and aid of m. george darrell esquire , being also a right good and discreet justice of the same limit , the fraud was ●ound , the cosenage confessed , and she received condigne punishment . neither was her confession wonne , according to the forme of the spanish ●nquisition ; to wit , through extremity of tortures , nor yet by guile or ●attery , nor by presumptions ; but through wise and perfect triall of e●ery circumstance the illusion was manifectly disclosed : nor so ( i say ) as witches are commonly convinced and condemned ; to wit , through malicious accusations , by guesses , presumptions , and extorted confessions contrary to sense and possibilitie , and for such actions as they can shew in trial nor example before the wise , either by direct or indirect meanes but after due triall she shewed her feats , illusions , and trances , with the residue of all her miraculous works , in the presence of divers gentlemen and gentlewomen of great worship and credit , at bocton malherbe , 〈◊〉 the house of the said m. wotton . now compare this wench with the witch of endor , and you shall see that both the cosenages may be 〈◊〉 by one art . chap. iii. bodins stuffe concerning the pythonist of endor , with a true story of counterfeit dutchman . upon the like tales doth bodin build his doctrine , calling them atho●● that will not beleeve him , adding to this kind of witch-craft , 〈◊〉 miraculous works of divers maidens , that would spue pins , clowts , 〈◊〉 as one agnes brigs , and rachel pinder of london did , till the miracle were detected , and they set to open penance . others he citeth 〈◊〉 that sort , the which were bound by devils with garters , or some 〈◊〉 like stuffe to posts , &c. with knots that could not be undone , which an aegyptians juggling or cosening seat . and of such foolish lies 〈◊〉 with bawdy , tales , his whole book consisteth : wherein i warrant 〈◊〉 there are no fewer then two hundred fables , and as many impossibility . and as these two wenches , with the maiden of westwell , were dete●● of cosenage ; so likewise a dutchman at maidstone long after he h●● complished such knaveries , to the astonishment of a great number 〈◊〉 good men , was revealed to be a cosening knave ; although his 〈◊〉 were imprinted and published at london : anno . with this 〈◊〉 before the book , as followeth . a very wonderfull and strange miracle of god shewed upon a dutchman the age of . years , which was possessed of ten devils , and was by gods mighty providence dispossessed of them again , the . of ianuary last past . . unto this the major of maidston , with divers of his brethren sob●●bed , chiefly by the perswasion of nicasius vander sceure , the ●●●nister of the dutch church there , iohn stikelbow , whom ( as it is there said ) god made the instrument to cast out the devils , and four other credible persons of the dutch church . the history is so strange , and so cunningly performed , that had not his knavery afterwards brought him into suspicion , he should have gone away unsuspected of this fraud . a great many other such miracles have been lately printed , whereof divers have been bewraied : all the residue doubtlesse , if triall had been made , would have been found like unto these . but some are more finely handled than othersome . some have more advantage by the simplicity of the audience , some by the majesty and countenance of the confederates : as namely , that cosening of the holy maid of kent . some escape utterly unsuspected , some are prevented by death ; so as that way their examination is untaken . some are weakly examined : but the most part are so reverenced , as they which suspect them , are rather called to their answers , than the others . chap. iiii. of the great oracle of apollo the pythonist , and how men of all sorts have been deceived , and that even the apostles have mistaken the nature of spirits , with an unanswerable argument , that spirits can take no shapes . with this kind of witch-craft , apollo and his oracles abused and cosened the whole world : which idol was so famous , that i need not stand long in the description thereof . the princes and monarchs of the earth reposed no small confidence therein : the priests , which lived thereupon , were so cunning , as they also overtook almost all the godly and learned men of that age , partly with their doubtfull answers ; as that which was made unto pyrrhus , in these words , aio te aeacida roma●os vincere posse , and to croesus his ambassadours in these words , si croesus armae persis inferat , magnum imperium evertet ; and otherwise thus , croesus halin penetrans , magnam subvertet opum vim : or thus , croesus perdet halin , transgressus plurima regna , &c. partly through confederacy , whereby they knew mens errands ere they came , and partly by cunning , as promising victory upon the sacrificing of some person of such account , as victory should rather be neglected , than the murther accomplished and if it were , yet should there be such conditions annexed thereunto , as alwayes remained unto them a starting hole , and matter enough to cavil upon ; as that the party sacrificed must be a virgin , no bastard , &c. furthermore , of two things onely proposed , and where yea or nay onely doth answer the question , it is an even lay , that an idiot shall conjecture right . so as , if things fell out contrary , the fault was alwayes in the interpreter , and not in the oracle or the prophet . but what marvel ( i say ) though the multitude and common people have been abused herein ; since lawiers , philosophers , physitians , astronomers , divines , general councels , and princes have with great negligence and ignorance been deceived and seduced hereby , as swallowing up and devouring an inveterate opinion , received of their elders , without due examination of the circumstance ? howbeit , the godly and learned fathers ( as it appeareth ) have alwaies had a speciall care and respect , that they attributed not unto god such devilish devices ; but referred them to him , who indeed is the invent●r and author , though not the personal executioner , in manner and for●● as they supposed : so as the matter of faith was not thereby by them is peached . but who can assure himselfe not to be deceived in mat●●● concerning spirits , when the apostles themselves were so farre from knowing them , as even after the resurrection of christ , having heard h●● preach and expound the scriptures , all his life time , they shewed themselves not onely ignorant therein , but also to have misconceived there . did not the apostles thomas think that christ himself had been a spirit until christ told him plainly , that a spirit was no such creature , as h●● flesh and bones , the which ( he said ) thomas might see to be in h●● . and for the further certifying and satisfying of his mind , he commended unto him his hands to be seen , and his tides to be felt . thomas , 〈◊〉 answer be true that some make hereunto , to wit , that spirits take form and shapes of bodies at their pleasure , might have answered christ , 〈◊〉 remaining unsatisfied might have said ; oh sir , what do you tell me 〈◊〉 spirits have no flesh and bones ? why , they can take shapes and fore and so perchance have you done . which argument all the witch-mon 〈…〉 in the world shall never be able to answer . some of them that maintain the creation , the transformation , transportation , and transubstantiation of witches ; object that spirits not palpable , though visible ; and answer the place by me before 〈◊〉 so as the feeling and not the seeing should satisfie thomas . but he shall well weigh the text and the circumstances thereof , shall perceive , 〈◊〉 the fault of thomas his incredulity was secondly bewraied , and conde●●ed , in that he would not trust his own eyes , nor the view taken by 〈◊〉 fellow-apostles , who might have been thought too credulous in this 〈◊〉 if spirits could take shapes at their pleasure . jesus saith to him ▪ cause thou hast seen ( and not , because thou hast felt ) thou beleevest 〈◊〉 he saith ; blessed are they that beleeve and see not ( and not , they 〈◊〉 beleeve and feele not . ) whereby he noteth that our corporal eyes 〈◊〉 discerne betwixt a spirit and a naturall body ; reproving him , 〈◊〉 he so much relied upon his externall senses , in cases where faith 〈◊〉 have prevailed ; and here , in a matter of faith revealed in the word , 〈◊〉 not credit the miracle which was exhibited unto him in most naturall 〈◊〉 sensible sort . howbeit , erastus saith , and so doth hyperius , hemingius , danaeus , 〈…〉 bodin , &c. that evil spirits eat , drink , and keep company with 〈◊〉 and that they can take palpable formes of bodies , producing example thereof , to wit : spectrum germanicum seu augustanum , and the 〈◊〉 whose feet lot washed ; as though because god can indue his messe 〈…〉 with bodies at his pleasure , therefore the devil and every spirit can 〈◊〉 the like . how the eleven apostles were in this case deceived , appear●●● in luk. . and in mark. , as also in matth. . where the apostles a●● disciples were all deceived , taking christ to be a spirit , when he walked on the sea . and why might not they be deceived herein , as vvell as in that they thought christ had spoken of a temporal kingdome , when he preached of the kingdome of heaven ? which thing they also much misconceived ; as likewise when he did bid them beware of the leaven of the pharisees , they understood that he spake of material bread . chap. v. why apollo was called pytho , whereof those witches were called pythonists : gregory his letter to the devil . but to return to our oracle of apollo at delphos , who was called pytho , for that apollo slue a serpent so called , whereof the pythonists take their name : i pray you consider well of this tale , which i will truely rehearse out of the ecclesiastical history , written by eusebius , wherein you shall see the absurdity of the opinion , the cosenages of these oracles , and the deceived mind or vaine opinion of so great a doctor bewraied and deciphered altogether as followeth . gregory neocaesariensis in his journy and way to passe over the alpes , came to the temple of apollo : where apollo's priest living richly upon the revenues and benefit proceeding from that idoll , did give great intertainment unto gregory , and made him good chear . but after gregory was gone , apollo waxed dumbe , so as the priest's gaines decaied : for the idol growing into contempt , the pilgrimage ceased . the spirit taking compassion upon the priest's case , and upon his grief of mind in this behalfe , appeared unto him , and told him flatly , that his late guest gregory was the cause of all his misery . for ( saith the devil ) he hath banished me , so that i cannot returne without a speciall license or pasport from him . it was no need to bid the priest make haste ; for immediately he took post horses , and galloped after gregory , till at length he overtook him , and then expostulated with him for this discourtesie proffered in recompence of his good cheare ; and said , that if he would not be so good unto him , as to write his letter to the devil in his behalfe , he should be utterly undone . to be short , his importunity was such , that he obtained gregory his letter to the devill , who wrote unto him in manner and forme following , word for word : permitto tibi redire in locum ●uum , & agere quae consuevisti ; which is in english ; i am content thou returne into thy place , and do as thou wast wont . immediately upon the receipt of this letter , the idol spake as before . and here is to be noted , that as well in this , as in the execution of all their other oracles and cosenages , the answers were never given ex tempore , or in that day wherein the question was demanded ; because forsooth they expected a vision ( as they said ) to be given the night following , whereby the cosenage might the more easily be wrought . chap. vi. apollo , who was call● pytho , compared to the roe of grace : gregories letter to the devil confuted . what need many words to confute this fable ? for if gregory 〈◊〉 been an honest man , he would never have willingly 〈◊〉 that the people should have been further cosened with such alying spirit● if he had been halfe so holy as eusebius maketh him , he would not are consented or yeelded to so lewd a request of the priest , nor have write such an impious letter , no not though good might have come there●● . and therefore as well by the impossibility and folly conteined therein , of the impiety ( whereof i dare excuse gregory ) you may perceive it to 〈◊〉 a ly . me thinks they which still maintain that the devil made answer the idol of apollo , &c. may have sufficient perswasion to revoke their ●●roneous opinions : in that it appeareth in record , that such men were skilful in augurie , did take upon them to give oracles at delph●● the place of apollo : of which number tisanius the sonne of 〈◊〉 was one . but vain is the answer of idols . our rood of grace , with 〈◊〉 helpe of little s. rumbal , was not inferior to the idol of apollo : for 〈◊〉 could not work eternall miracles , but manifest the internall thought● the heart , i beleeve with more lively shew , both of humanity and 〈◊〉 of divinity , than the other . as if you read m. lamberts book of 〈◊〉 perambulation of kent , it shall partly appear . but if you talke 〈◊〉 them that have been beholders thereof , you will be satisfied herein ▪ 〈◊〉 yet in the blind time of popery , no man might under pain of dama●● on , nor without danger of death , suspect the fraud . nay , what 〈◊〉 will yet confesse they were idols , though the wiers that made their ●●gogle , the pins that fastened them to the postes to make them seem 〈◊〉 , were seen and burnt together with the images themselves the knavery of the priests bewraied , and every circumstance thereof detected and manifested ? chap. vii . how divers great clerkes and good authors have been abused in the matter of spirits through false reports , and by meanes of their ●●dulity have published lies , which are confuted by aristotle and scriptures . plutarch , livy , and valerius maximus , with many other grave ●●●thors , being abused with false reports , write that in times past be●● spake , and that images could have spoken and wept , and did let 〈◊〉 drops of blood , yea and could walke from place to place : which th● say was done by procuration of spirits . but i rather think with aristole , that it was brought to passe hominum & sacerdotum deceptionibus , to wit , by the cosening art of crafty knaves and priests . and therefore let us follow esaies advise , who saith ; when they shall say unto you , enquire of them that have a spirit of divination , and at the soothsayers , which whisper and m●mble in your eares to deceive you , &c. enquire at your own god , &c. and so let us do . and here you see they are such as runne into corners , and cosen the people with lies , &c. for if they could do as they say , they could not aptly be called liers , neither need they to go into corners to whisper &c. chap. viii . of the witch of endor , & whether she accomplished the raising of samuel truly , or by deceipt : the opinion of some divines hereupon . the woman of endor is comprised under this word ob : for she is called pythonissa . it is written in sam. chap. . that she raised up samuel from death , and the other words of the text are strongly placed , to inforce his very resurrection . the mind and opinion of jesus syrach evidently appeareth to be , that samuel in person was raised out from his grave , as if you read eccl. . , . you shall plainly perceive . howbeit he disputeth not there , whether the story be true or false , but only citeth certain verses of the book of samuel chap. . simply according to the letter , perswading manners and the imitation of our vertuous predecessors , and repeating the examples of diverse excellent men ; namely of samuel : even as the text it selfe urgeth the matter , according to the deceived minde and imagination of saul , and his servants . and therefore in truth , sirach spake there according to the opinion of saul , which so supposed● otherwise it is neither heresie nor treason to say he was deceived . he that weigheth well that place , and looketh into it advisedly , shall ●ee that samuel was not raised from the dead ; but that it was an illusion or cosenage practised by the witch . for the soules of the righteous are in the hands of god : according to that which chrysostome saith ; soules in a certain place expecting judgement , and cannot remove from thence . neither is it gods will , that the living should be taught by the dead . which things are confirmed and approved by the example of lazarus and dives : where it appeareth according to deut. . that he will not have the living taught by the dead , but will have us stick to his word , wherein his will and testament is declared . indeed lyra and dionyfius incline greatly to the letter . and lyra saith , that as when balaam would have raised a devil , god interposed himselfe : so did he in this case bring up samuel , when the witch would have raised her devil . which is a probable interpretation . but yet they dare not stand to that opinion , least they should impeach s. augustines credit , who , they confesse , remained in judgement and opinion , without contradiction of the church , that samuel was not raised . for he saith directly , that samuel himselfe was not called up . and indeed , if he were raised , it was either willingly , or per force : if it were willingly , his sinne had been equal with the witches . and peter martyr , me thinks , saith more to the purpose , in the words , to wit : this must have been done by gods good will , or a force of art magick : it could not be done by his good will , because he forbad it ; nor by art , because witches have no power over the godly . where it is answered by some , that the commandement was only to prohibit the jews to aske counsel of the dead , and so no fault in samuel to give counsel : we may as well excuse our neighbours wife , for consenting to our filthy desires , because it is onely written in the decalogue ; thou shalt not desire thy neighbours wife . but indeed samuel was directly forbidden to answer saul before he died : and therefore it was not like that god would appoint him , when he was dead , to do it . chap. ix . that samuel was not raised indeed , and how bodin and all pa●i●● dote herein , and that soules cannot be raised by witchcraft . furthermore , it is not likely that god would answer saul by dead s●●muel , when he would not answer him by living samuel : and most ●●●likely of all , that god would answer him by a devil , that denied 〈◊〉 by a prophet . that he was not brought up perforce ; the whole 〈◊〉 the scripture witnesseth , and proveth ; as also our own reason 〈◊〉 us to understand . for what quiet rest could the soules of the elect 〈◊〉 or possesse in abrahams bosome , if they were to be plucked from them at a witches call and commandement ? but so should the devil have 〈◊〉 in heaven , where he is unvvorthy to have any place himselfe , and then for e●● meete to command others . many other of the fathers are flatly against the raising up of samuel namely , tertullian in his book de anima . iustine martyr in explicat●● quae . . rabanus in epistolis ad bonos . abat . origen in historia de 〈◊〉 &c. some other dote exceedingly herein , as namely bodin , and all ●●●pists in general : also rabbi sedias hajas , and also all the hebrews , sa●●● r. david rimhi , vvhich is the best vvriter of all the rabbins : though●●●ver a good of them all . but bodin , in maintenance thereof , falleth 〈◊〉 many absurdities , proving by the small faults that saul had commi●●●● that he vvas an elect ; for the greatest matter , saith he , laid 〈◊〉 charge , is the reserving of the amalekits cattell , &c. he vvas 〈◊〉 elect , &c confirming his opinion vvith many ridiculous fables and vvith this argument , to vvit : his fault vvas too little to deserve damnation ; for paul vvould not have the incestuous man punished to sore , 〈◊〉 his soul might be saved . iustine martyr in another place vvas not only deceived in the actual raising up of samuels soul , but affirmed that all the souls of the prophets and just men are subject to the power of vvitche● ▪ and yet were the heathen much more fond herein , who ( as lactantius affirmeth ) boasted that they could call up the soules of the dead , and yet did think that their soules died with their bodies . whereby is to be seen , how alwayes the world hath been abused in the matters of witch-craft and conjuration . the necromancers affirme , that the spirit of any man may be called up , or recalled ( as they terme it ) before one year be past , after their departure from the body . which c. agrippa in his book de occulta philosophia saith , may be done by certain naturall forces and bonds . and therefore corpses in times past were accompanied and watched with lights , sprinkled with holy water , perfumed with incense , and purged with prayer all the while they were above ground : otherwise the serpent ( as the masters of the hebrews say ) would devoure them , as the food appointed him by god , gen. . alledging also this place ; we shall not all sleepe , but we shall be changed ; because many shall remaine for perpetuall meat to the serpent : whereupon riseth the contention between him and michael , concerning the body of moses ; wherein scripture is alledged . i confesse that augustine , and the residue of the doctors , that deny the raising of samuel , conclude , that the devil was fetcht up in his likenesse : from whose opinions ( with reverence ) i hope i may dissent . chap. x. that neither the devil nor samuel was raised , but that it was a meer cosenage , according to the guise of our pithonists . againe , if the devil appeared , and not samuel ; why is it said in eccl. that he slept ? for the devil neither sleepeth nor dieth . but in truth we may gather , that it was neither the devil in person , nor samuel : but a circumstance is here described , according to the deceived opinion and imagination of saul . howbeit augustine saith , that both these sides may easily be defended . but we shall not need to fetch an exposition so farre off : for indeed ( me thinks ) it is longe petita ; nor to descend so low as hell , to fetch up a devill to expound this place . for it is ridiculous ( as pompanacius saith ) to leave manifest things , and such as by natural reason may be proved , to seek unknown things , which by no likelihood can be conceived , nor tried by any rule of reason . but insomuch as we have liberty by s. augustines rule , in such places of scripture as seem to contain either contrariety or absurditie : to vary from the letter ; and to make a godly construction agreeable to the word ; let us confesse that samuel was not raised , for that were repugnant to the word , and see whether this illusion may not be contrived by the art and cunning of the woman , without any of these supernaturall devises , for i could cite a hundred papistical and cosening practises , as difficult as this and as cleanly handled . and it is to be surely thought , if it had been a devil , the text would have noted it in some place of the story : as it doth not . but bodin helpeth me exceedingly in this point , wherein he forsaketh , he saith , augustine , tertullian , and d. kimhi himselfe , who say it was the devill that was raised up , which , saith bodin , could not be ; 〈◊〉 that in the same communication between saul and samuel , the name of jehovah is five times repeated , of which name the devill cannot able the hearing . chap. xi . the objection of the witchmongers concerning this place fully answered , and what circumstances are to be considered for the understanding of this story , which is plainly opened from the beginning of the . chap. of the samuel , to the . verse . where such a supernatural miracle is wrought , no doubt it is a testimony of truth ; as peter martyr affirmeth . and in this case it should have been a witnesse of lies : for , saith he , a matter of such weight cannot be attributed unto the devil , but it is the mighty power of god that doth accomplish it . and if it lay in a witches power to call up ● de●vil , yet it lieth not in a witches power to worke such miracles : for god will not give his power and glory to any creature . to understand t●● place , we must diligently examine the circumstance thereof . it was wel● knowne , that saul , before he resorted to the witch , was in despaire of the mercies and goodnesse of god ; partly for that samuel told him long ●●●fore , that he should be overthrowne , and david should have his 〈◊〉 and partly because god before had refused to answer him , either by samuel when he lived , or by any other prophet , or by urim or thummim , ●● . and if you desire to see this matter discussed , i turne to the first of samuel the . chapter , and conferre my words therewith . saul seeing the host of the philistines come upon him , which 〈◊〉 could not be unknown to all the people , fainted , because he saw 〈◊〉 strength , and his own weaknesse , and specially that he was forsaken 〈◊〉 as being now strait of minde , desperate , and a very foole , he goes 〈◊〉 certaine of his servants , that saw in what taking he was , and asked them for a woman that had a familiar spirit , and they told him by and by the● there dwelt one at endor . by the way you shall understand , that both saul and his servants meant such a one as could by her spirit raise up samuel , or any other that was dead and buried . wherein you see they were deceived , though it were true , that she took upon her so to do . to 〈◊〉 use then served her familiar spirit , which you conceive she had , because sauls servants said so ? surely ; as they were deceived and abused in 〈◊〉 so doubtlesse were they in the rest , for to what purpose , i say , should 〈◊〉 familiar serve , if not for such intents as they reported , and she undertoo●● i think you will grant that sauls men never saw her familiar : for i never heard any yet of credit say , that he was so much in the witches favour , ●● to see her devil ; although indeed we read among the popish trumpe●● that s. cicilie had an angell to her familiar , and that she could shew ●● to whom she would , and that she might aske and have what she or her friend list : as appeareth in the lesson read in the popish church on saint cicilies day . well , i perceive the woman of endors spirit was a counterfeit , and kept belike in her closet at endor , or in the bottle , with mother alices devil at westwel , and are now bewraied and fled together to limbo patrum , &c. and though saul were bewitched and blinded in the matter ; yet doubtlesse a wise man would have perchance espied her knavery . me thinks saul was brought to this witch , much after the manner that doctor burcot was brought to feats , who sold master doctor a familiar , whereby he thought to have wrought miracles , or rather to have gained good store of money . this fellow by the name of feats was a jugler , by the name of hilles a witch or conjurer , everyway a cosener : his qualities and feats were to me and many other well knowne and detected . and yet the opinion conceived of him was most strange and wonderfull ; even with such and in such cases , as it grieveth me to think of ; specially because his knavery and cosenage reached to the shedding of innocent bloud . but now forsooth saul covereth himselfe with a net : and because he would not be knowne , he put on other garments . but to bring that matter to passe , he must have been cut shorter by the head and shoulders ; for by so much he was higher than any of the people . and therefore whatsoever face the crafty queane did set upon it , she knew him well enough . and for further proofe thereof , you may understand , that the princes of the jews were much conversant with the people . and it appeareth manifestly , that saul dwelt very neer to endor , so as she should the rather know him ; for in the evening he went from his lodging unto her house : neither should it seeme that she was gone to bed when he came . but because that may be uncertaine , you may see in the processe of the text , that in a peece of the night he went from his house to hers , and with much ado intreated her to consent to his request . she finished her conjuration , so as both sauls part , the witches part , and also samuels part was plaied : and after the solemnization thereof , a calfe was killed , a batch of bread baked , and a supper made ready and eaten up ; and after all this , he went home the same night : and had need so to do , for he had some businesse the next day . by these and many other circumstances it may be gathered , that she dissembled , in saying , she knew him not , and consequently counterfeited , and made a foole of him in all the rest . it appeareth there , that he , with a couple of his men , went to her by night , and said ; conjecture unto me by thy familiar spirit , and bring me up whom i shall name unto thee . the godly-learned know , that this was not in the power of the witch of endor , but in the god of heaven only to accomplish . howbeit , saul was bewitched so to suppose : and yet is he more simple that will be overtaken with the devises of our old witches , which are produced to resemble her . and why should we think , that god would rather permit the witch to raise samuel , than that dives could obt●ine lazarus to come out of abrahams bosome , upon more likely and more reasonable conditions ? well now doth this strumpet ( according to the guise of our cosening witches and conjurers ) make the matter strange unto saul , saying , that he came to her in a snare , &c. but witches seldome make this objection , saving when they mistrust that he which commeth to them will espie their jugling : for otherwise , where the witchmonger is simple and easie to be abused , the witch will be 〈◊〉 easie to be intreated , and nothing dangerous of her cunning ; as you see this witch was soon perswaded , notwithstanding that objection , because she perceived and saw that saul was afraid and out of his wits . and therefore she said unto him ; whom shall i raise up ? as though she could h●●e brought unto him abraham , isaac , or iacob ; who cannot hear ▪ us , therefore cannot rise at our call . for it is written ; look thou down from heaven and behold us , &c. as for abraham he is ignorant of us , and israel knoweth us not . chap. xii . the , , and . verses of samuel . expounded : wherein is shewed that saul was cosened and abused by the witch ; and 〈◊〉 samuel was not raised , is proved by the witches own talke . the manner and circumstance of their communication , or of her conjuration , is not verbatim set down and expressed in the text ; 〈◊〉 the effect thereof breefly touched : yet will i shew you the common order of their conjuration , and specially of hers at this time used . when saul had told her , that he would have samuel brought up to him , she departed from his presence into her closet , where doubtlesse she had her familiar ; to wit , some lewd crafty priest , and made saul stand at the 〈◊〉 like a fool ( as it were with his finger in a hole ) to hear the cosening answers ; but not to see the cosening handling thereof , and the counter●●●●ing of the matter . and so goeth she to worke , using ordinary words o● conjuration , of which there are sundry varieties and forms ( whereof i shal have occasion to repeat some in another place ) as you see the juglers ( which be inferior conjurors ) speak certain strange words of course , to lead away the eye from espying the manner of their conveyance , whilest they may induce the mind to conceive and suppose that he dealeth with spirits ; saying , hay , fortune furie , nunque credo , passe , passe , when come you s●●ra . 〈◊〉 belike after many such words spoken , she saith to her selfe ; lo now the matter is brought to passe , for i see wonderful things . so as saul hearing these words , longed to know all , and asked her what she saw . wherein you may know that saul saw nothing , but stood without like a mom●●● whilest she plaied her part in her closet : as may most evidently appear by the . verse of this chapter , where it is said ; then the woman came 〈◊〉 unto saul . howbeit , a little before she cunningly counterfeited that she saw samuel , and thereby knew it was saul that was come unto her . where●by all the world may perceive the cosening , and her dissimulation . for by that which hath been before said , 〈◊〉 must needs be that she knew him . and ( i pray you ) why should she not have suspected as well him to be 〈◊〉 before , when in expresse words he required her to bring unto him samuel , as now , when samuel appeared unto her ? well , to the question before proposed by saul , she answereth and 〈◊〉 that she saw angels or gods ascending up out of the earth . then 〈◊〉 she with her inchanting phrases and words , of course : so as ●●reby saul gathereth and supposeth that she hath raised a man. for otherwise his question dependeth not upon any thing before spoken . for then she hath said ; i saw angels ascending , &c. the next word he saith 〈◊〉 what fashion is he of ? which ( i say ) hangeth not upon her last ●xpressed words . and to this she answered not directly , that it was samuel , but that it was an old man lapped in a mantle : as though she ●●ew not him that was the most notorious man in israel , that had been ●er neighbour by the space of many years , and upon whom ( while he ●●ed ) every eye was fixed , and whom also she knew within lesse than a ma●ter of an hour before : as by whose meanes also she came acquainted with saul . read the text and see . but she describeth his personage , and the apparel which he did usually care when he lived : which if they were both buried together , were consumed and rotten , or devoured with wormes before that time . belike ●e had a new mantle made him in heaven : and yet they say tailors are ●●anty there ; for that their consciences are so large here . in this countrey , men give away their garments when they dy : if samuel had so done , ●● could not have borrowed it again : for of likelihood it would have been ●orne out in that space , except the donee had been a better husband than 〈◊〉 for the testator was dead ( as it is supposed ) two years before . chap. xiii . the residue of sam. . expounded : wherein is declared how cunningly this witch brought saul resolutely to beleeve that she raised samuel ; what words are used to color the cosenage , and how all might also be wrought by ventriloquie . now commeth in samuel to play his part : but i am perswaded it was performed in the person of the witch her selfe , or of her confederate . ●e saith to saul ; why hast thou disquieted me , to bring me up ? as though without guile or packing it had been samuel himselfe . saul answered that ●e was in great distresse : for the philistines made warre upon him . where●y the witch , or her confederate priest might easily conjecture that his ●eart failed , & direct the oracle or prophesie accordingly : especially under●●anding by his present talke , and also by former prophesies and doings ●●at were past , that god had forsaken him , and that his people were de●lining from him . for when ionathan ( a little before ) overthrew the ●hilistines , being thirty thousand chariots and six thousand horsemen ; saul could not assemble above six hundred souldiers . then said samuel ( which some suppose was satan , and as i think was ●●e witch , with a confederate ; for what need so farre fetches , as to fetch devil supernaturally out of hell , when the illusion may be here by naturall means deciphered ? and if you note the words well , you shall ●●●ceive the phrase not to come out of a spiritual mouth of a devil ; but 〈◊〉 a lying corporall tongue of a cosener , that careth neither for god no● 〈◊〉 devill : from whence issueth such advice and communication , as greatly 〈◊〉 greeth from satans nature and purpose . for thus ( i say ) the said 〈◊〉 speaketh : wherefore doest thou aske me , seeing the lord is gone 〈◊〉 thee , and is thine enemy ? even the lord hath done unto him as he 〈◊〉 by my hand : for the lord will rent thy kingdome out of thine hand , 〈◊〉 give it to thy neighbour david ; because thou obeyedst the voice of 〈◊〉 lord , &c. this ( i say ) is no phrase of a devil , but of a cosener , 〈◊〉 knew before what samuel had prophesied concerning sauls destru●●●●● . for it is the devils condition , to allure the people unto wickednesse , 〈◊〉 not in this sort to admonish● warne , and rebuke them for evil . an● 〈◊〉 popish writers confesse , that the devil would have been gone at the 〈◊〉 naming of god. if it be said , that it was at gods special commande●●●● and will , that samuel or the devil should be raised , to propound ●●●monition , to the profit of all posterity : i answer , that then he 〈…〉 have done it by some of his living prophets , and that satan 〈◊〉 been so fit an instrument for that purpose . after this falleth the 〈◊〉 ( i would say samuel ) into the vein of prophecying , and speake●● saul on this wise : the lord will rent thy kingdome out of thine 〈◊〉 and give it to thy neighbour david ; because th●u obeyedst not the 〈◊〉 of the lord , nor executedst his fierce wrath upon the amalekitesi 〈◊〉 fore hath the lord done this unto thee this day . moreover , the lord 〈◊〉 deliver thee into the hands of the philistines , and to morrow shalt tho● thy sonnes be with me , and the lord shall give the host of israel in●o 〈◊〉 hands of the philistines . what could samuel have said more ? me thinks the devil would have used another order , encouragin● 〈◊〉 rather than rebuking him for his evil . the devil is craftier than 〈◊〉 such an admonition to all posterities , as should be prejudici●● 〈◊〉 his kingdome , and also be void of all impiety . but so divine a sense maketh much for the maintenance of the witches credit , and to 〈◊〉 ●●●vancement of her gaines . howbeit , concerning the verity of this ●●●●phesie , there be many disputable questions : first , whether the 〈◊〉 were fought the next day ? secondly , whether all his sonnes were 〈◊〉 with him ? item , whether they went to heaven or hell together , a● 〈◊〉 with samuel , they must be in heaven , and being with 〈◊〉 they must be in hell . but although every part of this 〈◊〉 were false , as that all his sonnes were not slain ( ishhosheth 〈◊〉 and reigning in israel two years after sauls death ) and that the 〈…〉 not on the morrow , and that wicked saul , after that he had killed 〈◊〉 selfe , was not with good samuel ; yet this witch did give a shrewd 〈◊〉 to the sequel . which whether it were true or false , pertains 〈…〉 purpose ; and therefore i will 〈◊〉 it . but as ●ouching the 〈◊〉 them that say it was the devil , because that such things came to 〈◊〉 would ●ain know of them where they learn that devils foreknow 〈…〉 come ? if they say , he guesse●h onely upon probabilities , the wit●● may 〈◊〉 do the like . but here i may not forget the decrees , which conclude ▪ 〈◊〉 samuel appeared not unto saul ; but that the historiographer set fo● 〈◊〉 mind and samuels estate , and certain things which were said and seen , 〈◊〉 whether they were true or false : and further , that it were a 〈◊〉 offence for a man to beleeve the bare words of the story . and if 〈◊〉 exposition like you not , i can easily frame my selfe to the opinion of ●ne of great learning expounding this place , and that with great pro●●bility , in this sort ; to wit. that this pythonist being ventriloqua , that 〈◊〉 speaking as it were from the bottom of her belly , did cast her selfe ●●to a trance , and so abused saul , answering to saul in samuels name , in 〈◊〉 counterfeit hollow voice : as the wench of westwel spake , whose his●●ry i have rehearsed before at large , in page ▪ . and this is right ●●n●riloquie . chap. xiv . ●●inions of some learned men , that samuel was indeed raised , not by the witches art or power , but by the special miracle of god : that there are no such visions in these our dayes ; and that our witches cannot do the like . aias and sadajas write , that when the woman saw the miracle indeed , and more than she looked for , of wa● wont to do ; she be●n to cry out , that this was a vision indeed , and a true one , not done by 〈◊〉 art , but by the power of god. which exposition is farre more pro●●ble than our late writers judgements hereupon , and agreeth with the ●●position of diverse good divines . gelasius saith , it was the very spirit 〈◊〉 samuel : and where he suffered himselfe to be worshipped , it was but 〈◊〉 civil salutation and courtesie ; and that god did interpose samuel , as he did elias to the messenger of ochossas , when he sent to belzebub the god acharon . and here is to be noted , that the witchmongers are set up this point : for the papists say , that it cannot be a devil , because jeho , it is thrice of five times named in the story . upon this peece of scrip●●re arguments are daily devised , to prove and maintain the miraculous ●●tions of witch craf● , and the raising of the dead by conju●ations . and ●r if it were true , that samuel himselfe were raised , or the devil in his ●●●enesse ; and that the witch of endor by her art and cunning did it , &c. it ●aketh rather to the disproofe than to the proofe of our wi●ches , which 〈◊〉 neither do that kind of miracle , or any other , in any such place or ●●mpany , where their jugling and cosenage may be seen and laid open . ●nd i challenge them all ( even upon the adventure of my life ) to shew ●he peece of a miracle , such as christ did truly , or such as they suppose his witch did diabolically , be it not with art nor confederacy , whereby the colour thereof maybe made ; neither are there any such visions in these ●●yes shewed . heretofore god did send his visible angels to men : but now we hear ●ot of such apparitions , neither are they necessary . indeed it pleased ●od heretofore , by the hand of moses and his prophets , and specially by 〈◊〉 son christ and his apostles , to worke great miracles , for the establishing of the faith : but now whatsoever is necessary for our salvation , it ●●●tained in the word of god : our faith is already confirmed , and our 〈◊〉 established by miracles ; so as now to seek for them is a point of 〈◊〉 . which the papists ( if you note it ) are grealy touched withall in their lying legends appeareth . but in truth , our miracles are 〈◊〉 most commonly , and specially of priests , whereof i could cite a 〈◊〉 sand . if you read the story of bell and the dragon , you shall finde 〈◊〉 miracle of some antiquity . if you will see newer devices , re● ●●●tus , cardanus , baleus , and specially lavaterns , &c. there have 〈◊〉 some walking spirits in these parts so conjured not long since , as 〈◊〉 wards they little delighted to make any more apparitions . chap. xv. of vaine apparitions , how people have been brought to fear 〈◊〉 which is partly reformed by preaching of the gospel : the true 〈◊〉 christs miracles . but certainly , some one knave in a white sheet hath cosened and 〈◊〉 many thousands that way ; specially when robin good 〈◊〉 kept such a coile in the countrey . but you shall understand , 〈◊〉 these bugs specially are spied and feared of sick folke , children , 〈◊〉 and cowards , which through weaknesse of minde and body , are 〈◊〉 with vain dreames and continual fear . the scythians , being a 〈◊〉 a warlike nation ( as divers writers report ) never see any , vaine 〈◊〉 spirits . it is a common saying ; a lion feareth no bugs . but 〈◊〉 childhood our mothers maids have so terrified us with an ugly 〈◊〉 having hornes on his head , fire in his mouth , and a taile in his 〈◊〉 eyes like a bason , fanges like a dog , clawes like a bear , a skin● 〈◊〉 a niger , and a voice roring like a lion , whereby we start and are 〈◊〉 when we hear one cry bough : and they have so fraied us with bull - 〈◊〉 spirits , witches , ●urchens , elves , hags , fairies , satyrs , pans , faun●●lens , kit with the cansticke , tritons , centaures , dwarfes , giants , imp●● cars , conjurors , nymphes , changelings , incubus , robin good fellow , spoorn , the mare , the man in the oke , the hell-waine , the fired rake , puckle , tom thombe , hob-gobblin , tom tumbler , boneles , and other bugs , that we are afraid of our own shadowes : insomuch 〈◊〉 never fear the devil , but in a dark night ; and then a polled sheepe perillous beast , and many times is taken for our fathers soul , specially a churchyard , where a right hardy man heretofore scant durst passe night , but his haire would stand upright . for right grave writers 〈◊〉 that spirits most often and speciallly take the shape of women appearing monks , &c. and of beasts , dogs , swine , horses , goats , cats , haires , fowles , as crowes , night owles , and shreek owles , but they delight 〈◊〉 in the likenesse of snakes and dragons . well , thanks be to go● , 〈◊〉 wretched and cowardly infidelity , since the preaching of the gospel 〈◊〉 part forgotten : and doubtlesse , the rest of those illusions will in short 〈◊〉 ( by gods grace ) be detected and vanish away . divers writers report , that in germany , since luthers time , spirits and devils have not personally appeared , as in times past they were wont to do . this argument is taken in hand of the ancient fathers , to prove the determination and ceasing of oracles . for in times past ( saith athanasius devils in vain shapes did intricate men with their illusions , hiding themselves in waters , stones , woods , &c. but now that the word of god hath appeared , those sights , spirits , and mockeries of images are ceased . truly , if all such oracles , as that of apollo , &c. ( before the coming of christ ) had been true , and done according to the report , which hath been brought through divers ages , and from farre countries unto us , without priestly fraud or guile , so as the spirits of prophesie , and working of miracles , had been inserted into an idoll , as hath been supposed : yet we christians may conceive , that christs coming was not so frutelesse and prejudicial in this point unto us , as to take away his spirit of prophesie and divination from out of the mouth of his elect people , and good prophets , giving no answers of any thing to come by them , nor by vrim nor thummim , as he was wont , &c. and yet to leave the devil in the mouth of a witch , or an idol to prophesie or worke miracles , &c. to the hinderance of his glorious gospel , to the discountenance of his church , and to the furtherance of infidelity and false religion , whereas the working of miracles was the onely , or at least the most speciall meanes that moved men to beleeve in christ , as appeareth in sundry places of the gospel , and specially in iohn , where it is written , that a great multitude followed him , because they saw his miracles which he did , &c. nay , is it not written , that jesus was approved by god among the jewes , with miracles , wonders and signes , & c ? and yet , if we conferre the miracles wrought by christ , and those that are imputed to witches ; witches miracles shall appear more common , and nothing inferior unto his . chap. xvi . witches miracles compared to christs , that god is the creator of all things , of apollo , and of his names and portraiture . if this witch of endor had performed that , which many conceive of the matter , it might have been compared with the raising up of lazarus . i pray you , is not the converting of water into milke , as hard a matter as the turning of water into wine ? and yet , as you may read in the gospel , that christ did the one , as his first miracle ; so may you reade in m. mal. and in bodin , that witches can easily do the other : yea , and that which is a great deale more , of water they can make butter . but to avoid all ca●ils , and least there should appear more matter in christs miracle , than the others , you shall find in m. mal. that they can change water into wine : and what is it to attribute to a creature , the power and worke of the creator , if this be not ? christ saith , opera quae ego facio nemo potest facere . creation of substance was never granted to man nor angel ; ergo neither to witch nor devil : for god is the onely giver of life and being , and by him all things are made , visible and invisible . finally , this woman of endor is in the scripture called py●honissa : whereby it may appear that she was but a very censener . for pytho himselfe whereof pythonissa is derived , was a counterfeit . and the original 〈◊〉 of apollo , who was called pytho , because he killed a serpent of that 〈◊〉 is but a poetical fable . for the poets say , he was the god of musick , ph●sick , poetry , and shouting . in heaven he is called sol , in earth 〈◊〉 pater , in hell apollo . he flourisheth alwayes with perpetual youth ▪ 〈◊〉 therefore he is painted without a beard : his picture was kept as an or●●cle-giver : and the priests that attended thereon at delphos were cousen●● and called pythonists of pytho , as papists of papa ; and afterwards all 〈◊〉 men that used that trade , were named pythonissae , as was this women endor . but because it concerneth this matter , i will breefly note the ●●pinions of divers learned men , and certaine other proofes , which i 〈◊〉 in the scripture touching the ceasing of miracles , prophesies and orac●● . the eight book . chap. i. that miracles are ceased . although in times past , it pleased god , extraordinarily to shew miracles amongst his people , for the strengthening of their faith in the messias ; and againe at his coming to confirme their faith by his wonderful doings , and his speciall graces and gifts bestowed by him upon the apostles , &c. yet we ordinarily reade in the scriptures , that it is the lord that worketh great wonders . yea david saith , that among the dead ( as in this case of samuel ) god himselfe sheweth no wonders . i find also that god will not give his glory and power to a creature . nicodemus being a pharisee could say , that no man could do such miracles as christ did except god were with him , according to the saying of the prophet to those gods and idols , which took on them the power of god ; do either good or ill if you can , &c. so as the prophet knew and taught thereby , that none but god could worke miracles . infinite places for this purpose might be brought out of the scripture , which for brevity i omit and ove●slip . s. augustine , among other reasons , whereby he proveth the ceasing of miracles , saith ; now blinde flesh doth not open the eyes of the blinde ●y the miracle of god , but the eyes of our heart are opened by the word ●f god. now is not our dead carcase raised any more up by miracle , but our dead bodies be still in the g●ave , and our soules are raised to life by ●hrist . now the eares of the deafe are not opened by miracle , but they ●hich had their ears shut before , have them now opened to their salvation . the miraculous healing of the sick , by anointing , spoken of by s. iames , is ●bjected by many , specially by the papists , for the maintenance of their ●●crament of extreame unction : which is apishly and vainly used in the ●●omish church , as though that miraculous gift had continuance till this ●ay : herein you shall see what calvine speaketh in his institutions . ●he grace of healing ( saith he ) spoken of by saint iames , is ●●nished away , as also the other miracles , which the lord would have ●●ewed onely for a time , that he might make the new preaching of the ●ospel mervellous for ever . why ( saith he ) do not these ( meaning mira●●e-mongers ) appoint some siloah to swim in , whereinto at certaine or●●nary recourses of times sicke folke may plunge themselves ? why do ●●ey nor lie along upon the dead , because paul raised up a dead child 〈◊〉 that meanes ? verily ( saith he ) james in the miracle to anoint , spake ●●r that time , whiles the church still enjoyed such blessings of god. item , 〈◊〉 saith , that the lord is present with his in all ages ; and so often as need 〈◊〉 he helpeth their sicknesses , no lesse than in old time . but he doth 〈◊〉 so utter his manifest powers , nor distributeth miracles , as by the hands 〈◊〉 the apostles , because the gift was but for a time . calvine even their ●ncludeth thus ; they say such vertues or miracles remaine , but exper●●●ce saies nay . and see how they agree among themselves . danaeus saith , at neither witch nor devil can worke miracles . giles alley saith directly , that witches worke miracles . calvine saith , they are all ceased . all witchmongers say , they continue . but some affirme , that popish miracles are vanished and gone away : howbeit witches miracles remaine in full force . so as s. loy is out of credit for a horseleach , master t. and mother b●●gy remaine in estimation for prophets : nay hobgoblin and robin 〈◊〉 fellow are contemned among young children , and mother alice and another bungy are fea●ed among old fooles . the estimation of these continue , because the matter hath not been called in question : the credit 〈◊〉 the other decayeth , because the matter hath been looked into . where i say no more , but that s. anthonies blisse will helpe your pig , where ever mother bungy doth hurt it with her curse . and therefore we 〈◊〉 warned by the word of god , in any wise not to feare their curses . ●e let all the witchmongers , and specially the miracle-mongers in the 〈◊〉 answer me to this supposition ; put case that a woman of credit , 〈◊〉 a woman-witch should say unto them , that she is a true prophet of 〈◊〉 lord , and that he revealeth those secret mysteries unto her , whereby ●● detecteth the lewd acts and imaginations of the wicked , and th●● 〈◊〉 him she worketh miracles , and prophesieth , &c. i think they must 〈◊〉 yeeld , or confesse that miracles are ceased . but such thing : ( saith c●●dane ) as seeme miraculous , are chiefly done by deceipt , legierdema● or confederacy ; or else they may be done , and yet seeme unpossible else things are said to be done , and never were nor can be done . chap. ii. the gift of prophesie is ceased . that witches , nor the woman of endor , nor yet her familiar or devil can tell what is to come , may plainly appear by the words of 〈◊〉 prophet , who saith ; shew what things are to come , and we will say 〈◊〉 are gods indeed . according to that which solomon saith ; who 〈◊〉 a man what shall happen him under the sun ? marry that can i ( saith witch of endor to saul . ) but i will rather beleeve paul and peters 〈◊〉 say , that prophesie is the gift of god , and no worldly thing . th● cousening queane , that taketh upon her to do all things and can do thing but beguile men : up steppeth also mother bungy , and she 〈◊〉 you where your horse or your asse is bestowed , or any-thing that you 〈◊〉 lost is become , as samuel could ; and what you have done in all 〈◊〉 age past , as christ did to the woman of sichar at iacobs well ; yea 〈◊〉 what your errand is , before you speak , as elizeus did . peter martyr saith , that onely god and man knoweth the heart of 〈◊〉 and therefore , that the devil must be secluded , alledging these place solus deus est scrutator cordium , onely god is the searcher of hearts . 〈◊〉 nemo scit quae sunt hominis , nisi spiritus hominis qui est in eo , none ●o●●eth the thigs of man , but the spirit of man which is within him . so●●mon saith , tu solus nosti cogitationes hominum , thou onely knowest 〈◊〉 thoughts of men . and jeremy saith in the person of god , ego 〈◊〉 scrutans corda & renes ▪ i am god searching hearts and reines . also 〈◊〉 thew faith of christ , iesus autem videus cogitationes eorum . and 〈◊〉 seeing their thoughts , who in scripture is called the searcher and 〈◊〉 of the thoughts in the heart : as appeareth in acts , . & . rom. . matth. . . & . marke . luke . & . & . john . . . & . apoc. . & . and in other places infinite . the same peter martyr also saith , that the devil may suspect , but not know our thoughts : for if he should know our thoughts , he should understand our faith ; which if he did , he would never assault us with one temptation . indeed we reade that samuel could tell where things lost were straied , &c. but we see that gift also ceased by the coming of christ , according to the saying of paul ; at sundry times , and in diverse manners god sp●ke in the old times by our fathers the prophets , in these last dayes he hath spoken unto us by his sonne , &c. and therefore i say , that gift of prophesie , wherewith god in times past endued his people , is also ceased , and counterfeits and coufeners are come in their places , according to this saying of peter : there were false prophets among the people , even as there shall be false teachers among you , &c. and think not that so notable a gift should be taken from the beloved and the elect people of god , and committed to mother bungy , and such like of her profession . the words of the prophet zacharie are plaine touching , the ceasing both of the good and bad prophets , to wit : i will cause the prophets & uncleane spirits to depart out of the land , & when any shall yet prophesie , his parents shall say to him ; thou shalt not live , for thou speakest lies in the name of the lord ; and his parents shall thrust him through when he prophesieth , &c. no , no : the foretelling of things to come , is the onely worke of god , who disposeth all things sweetly , of whose counsel there hath never yet been any man. and to know our labours , the times and moments god hoth placed in his owne power . also phavorinus saith , that if these cold prophets or oraclers tell thee of prosperity , and deceiv thee , thou art made a miser through vain expectation : if they tell thee of adversity , &c. and ly , thou art made a miser through vaine fear . and therefore i say , we may as well look to heare prophesies at the tabernacle , in the bush , of the cherubin , among the clouds , from the angels , within the arke , or out of the flame , &c. as to expect an oracle of a prophet in these dayes . but put the case , that one in our common-wealth should step up and say he were a prophet ( as many frantick persons do ) who would beleeve him , or not think rather that he were a lewd person ? see the statutes elizab. . whether there be not laws made against them , condemning their arrogancy and cousenage : so also the canon lawes to the same effect . chap. iii. that oracles are ceased . touching oracles , which for the most part were idols of silver , gold , wood , stones , &c. within whose bodies some say uncleane spirits hid themselves , and gave answers as some others say , that exhalations rising out of the ground ; inspire their minds , whereby their priests gave out oracles ; so as spirits and winds rose up out of that soile , and indued those men with the gift of prophesie of things to come , though in truth they were all devises to cousen the people , and for the profit of priests , who received the idols answers over night , and delivered them back to the idolaters the next morning : you shall understand , that although it had been so as it is supposed ; yet by reasons and proofes before rehearsed , they should now cease : and whatsoever hath affinity with such miraculous actions , as witehcraft , conjuration , &c. is knocked on the head , and nailed on the crosse with christ , who hath broken the power of devils , and satisfied gods justice , who also hath troden them under his feet , and subdued them , &c. at whose coming the prophet zacharie saith , that the lord will cut the names of idols out of the land , and they shall be no more remembred ; and he will then cause the prophets and uncle●ne spirits to depart out of the land . it is also written ; i will cut off thine inchanters out of thine hand , and thou shalt have no more soothsayers ▪ and indeed , the gospel of christ hath so laid open their knavery , &c. that since the preaching thereof , their combes are cut , and ●ew that are wise regard them . and if ever these prophesies came to take effect , it must be upon the coming of christ , whereat you see the devils were troubled and fainted , when they met him , saying , or rather exclaming upon 〈◊〉 on this wise , fili dei cur venisti nos cruciare ante tempus ? o thou son of god , why comest thou to molest us ( or confound us ) before our tim● appointed ? which he indeed prevented , and now remaineth he our defender and keeper from his clawes . so as now you see here is no roome left for such guests . howbeit , you shall heare the opinion of others , that have beene ● much deceived as your selves in this matter : and yet are driven to confesse , that god hath constituted his sonne to beat down the power● of devils , and to satisfie gods justice , and to heale our wound received by the fall of adam , according to gods promise in genesis . the seed of the woman shall tread downe the serpent , or the devil . eusebius ) in his first booke de praedicatione evangelij , the title whereof is this , that the po●●● of devils is taken away by the coming of christ ) saith ; all answers made by devils , all soothsayings and divinations of men are gone and vanished away . item he ci●eth porphyrie in his booke against christian religion , wherein these words are rehearsed ; it is no marvel , though the plague be so hot in this city : for ever since jesus hath beene worshipped , we can obtaine nothing that good is at the hands of our gods. and of this defection and ceasing of oracles writeth cicero long before , and that to have happened also before his time . howbeit , chrysostome living long since cicero , saith , that apollo was forced to grant , that so long as any relike of a martyr was held to his nose , he could not make any answer or oracle . so as one may perceive , that the heathen were wiser in this behalfe than many christians , who in times past were called oppugnatores incantamentorum , as the english princes are called defens●●es fidei . plutarch calleth poeo●ia ( as we call bablers ) by the name of many words , because of the multitude of oracles there , which now ( saith he ) are like to a spring or fountaine which is dried up . if any one remained i would ride five hundred miles to see it : but in the whole world there is not one to be seene at this hour ; popish cousenages excepted . but plutarch saith , that the cause of this defection of oracles , was the devils death , whose life he held to be determinable and mortal , saying they died for very age ; and that the divining priests were blown up with a whirle-winde , and sunke with an earthquake . others imputed it to be the sight or the place of the planets , which when they passed over them , carried away that art with them , and by revolution may returne , &c. eusebius also citeth out of him the story of pan , which because it is to this purpose , i will insert the same ; and since it mentioneth the devils death , you may beleeve it if you list : for i will not , as being assured that he is reserved alive to punish the wicked , and such as impute unto those idols the power of almighty god. chap. iiii. a tale written by many grave authors , and beleeved by many wise men of the devils death . another story written by papists , and beleeved of all catholikes , approving the devils honesty , conscience and courtesie . plutarch saith , that his countrey-man epotherses told him , that as he passed by sea into italy , many passengers being in his boate , in an evening , when they were about the islands echinadae , the wind quite ceased , and the ship driving with the tide , was brought at last to paxe . and whilest some slept and others quaft , and othersome were awake ( perhaps in as ill case as the rest ) after supper suddainly a voice was heard calling thamus ; in such sort as every man marvelled . this thamus was a pilot borne in aegypt , unknowne to many that were in the ship . wherefore being twice called , he answered nothing ; but the third time he answered : and the other with a louder voice commanded him , that wheu he came to palodes , he should tell them that the great god pan was departed . whereat every one was astonied ( as epitherses affirmed . ) and being in consultation what were best to do , thamus concluded , that if the winde were high , they must passe by with silence ; but if the weather were calme , he must utter that which he had heard . but when they came to palodes , and the weather calme , thamus looking out toward the land , cried aloud , that the great god pan was deceased : and immediately there followed a lamentable noise of a multitude of people , as it were with great wonder and admiration . and because there were many in the ship , they said , the same thereof was speedily brought to rome , and thamus sent for by tiberius the emperour , who gave such credit thereto , that he diligently inquired and asked , who that pan was . the learned men about him supposed , that pan was he who was the son of mercurie and penelope , &c. eusebius saith , that this chanced in the time of tiberius the emperous , whe● christ expelled all devils , &c. paulus marsus , in his notes upo● ovids fasti , saith , that this voice was heard out of paxe , that very night that christ suffered , in the year of tiberius the nineteenth . surely , this was a merry jest devised by thamus who with some confederates thought to make sport with the passengers , who were some asleep , and some drunk , and some other at play , &c. while the first voice was used . and at the second voice , to wit , when he should deliver his message , he being an old pilot , knew where some noise was usuall , by meanes of some eccho in the sea , and thought he would ( to the astonishment of them ) accomplish his devise , if the wether proved calme . whereby may appear , that he would in other cases of tempests , &c. rather attend to more serious businesse , then to that ridiculous matter . for why else should he not do his errand in rough wether , as well as in calme ? or what need he tell the devill thereof , when the devill told it him before , and with much more expedition could have done the errand himself ? but you shall reade in the legend a fable , an oracle i would say , more authentike . for many will say that this was a prophane story , and not so canonical as those which are verifyed by the popes authority : and this it is written . a woman in her travel sent her sister to di●n● , which was the devil in an idol ( as all those oracles are said to be ) and wil led her to make her prayers , or rather a request , to know of her safe deliverie ; which thing she did . but the devil answered ; why praye● thou to me ? i cannot help thee , but go pray to andrew the apostle ▪ and he may help thy sister , &c. lo , this was not only a gentle , bot● godly devil , pittying the womans case , who revealing his own disability , enabled s. andrew more . i know some protestants will say , tha● the devil , to maintain idolatrie , &c. referred the maid to s. andrew . but what answer will the papists make , who think it great piety to pray unto saints , and so by consequence honest courtesie in the devil , to se●● her to s. andrew , who would not faile to serve her turn , &c. chap. v. the judgements of the ancient fathers touching oracles , and their abolishment , and that they be now transferred from delphos 〈◊〉 rome . the opinions of the fathers , that oracles are ceased by the comming of christ , you shall find in these places following , to wit : 〈◊〉 in dialogis adversus iudaeos , athanasius de humanitate verbi , augustine de civitate dei , eusebius lib. . cap. . item lib. . cap. . . rupertu●● ioan. lib. . . plutarch de abolitione oraculorum , plinie lib. . natural historiae . finally , athanasius concludes , that in times past there were oracles in delphos , boeolia , lycia , and other places : but now since christ is preached unto all men , this madnesse is ceased . so as you see , th●● whatsoever estimation in times past , the ancient fathers conceived ( by hearesay ) of those miraculous matters of idols and oracles , &c. they themselves refuse now , not only to bear witnesse of ; but also affirm , that 〈◊〉 ●●nce christs comming their mouthes have been stopped . for the ceasing of the knaveries and cousening devises of priests , i see no authoritie of scripture or ancient father , but rather the contrary ; to wit , that there shall be strange illusions shewed by them even till the end . and truly , whosoever knoweth and noteth the order and devises of and in popish pilgrimages , shall see both the oracles and their conclusions remaining , and as it were transferred from delphos to rome , where that adulterous generation continually seeketh a signe , though they have moses and the prophets , yea even christ and his apostles also &c. chap. vi. where and wherein couseners , witches , and priests were wont to give oracles , and to worke their feats . these cousening oracles , or rather oraclers used ( i say ) to exercise their feats and to do their miracles most commonly in maids , in beasts , in images , in dens , in cloisters , in dark holes , in trees , in churches or churchyards , &c. where priests , monks , and friers had laid their plots , and made their confederacies aforehand , to beguile the world , to gaine money , and to add credit to their prosession . this practise began in the oakes of dodona , in the which was a wood , the trees thereof ( they say ) could speake . and this was done by a knave in a hollow tree , that seemed sound unto the simple people . this wood was in molossus a part of greece , called epyrus , and it was named dodonas oracles there were many oracles in aegypt ; namely , of hercules , of apollo , of minerva , of diana , of mars , of iupiter , and of the ox apys , who was the sonne of jupiter , but his image was worshipped in the likenesse of an ox . lato●a , who was the mother of apollo , was an oracle in the city of bute . the priests of apollo , who alwayes counterfeited fury and madnesse , gave oracles in the temple called clarius , within the city of colophon in greece . at thebes in boeotia , and also in loebadia , trophonius was ●he chiefe oracle . at memphis a cow , at corinth an ox called mineus , in arsinoe a crocodile , in athens a prophet called amphiaraus , who indeed ●ied at thebes , where they say the earth opened , and swallowed him up quick . at delphos was the great temple of apollo , where devils gave oracles by maids ( as some say ) hough indeed it was done by priests . ●t was built upon parnassus hill in g●eece . and the defenders of oracles ●ay , that even as rivers oftentimes are diverted to another course ; so ●●kewise the spirit , which inspired the cheefe prophets , may for a time ●e silent , and revive againe by revolution . demetrius saith , that the spirits , which attended on oracles , waxed ●eary of the peoples curiosity and importunity , and for shame forsooke ●he temple . but as one that of late hath written against prophesies saith ; ●t is no marvel , that when the familiars that speak in tru●ks were repel●ed ●rom their harbour for feare of discovery , the blocks almighty lost their ●enses . for these are all gone now , and their knavery is espied , 〈◊〉 as they can to longer abu●● the world with such bables . but whereas these great doctors supp●se , that the cause of their dispatch was the coming of christ ; if they meane that the devil died , so soone as he was born or that then he gave over his occupation : they are deceived . for the popish church hath made a continuall practise hereof , partly for their own private profit , lucre , and gaine ; and partly to be had in estimation of the world , and in admiration among the simple . but indeed , 〈◊〉 that have learned christ , and been conversant in his word , have discovered and shaken off the vanity and abomination hereof . but if those doctors had lived till this day , they would have said and written , that oracles had ceased , or rather been driven out of england in the time 〈◊〉 king henry the eight , and of queene elizabeth his daughter ; who 〈◊〉 done so much in that behalfe , as at this houre they are not onely all gone but forgotten here in this english nation , where they swarmed as this as they did in boe●tia , or in any other place in the world . but the credit they had , depended not upon their desert , but upon the credulity 〈◊〉 others . now therefore i will conclude and make an end of this ●●●ter , with the opinion and saying of the prophet ; vaine is the answer 〈◊〉 idols . for they have eyes and see not , eares and heare not , mounthes 〈◊〉 speak not , &c. and let them shew what is to come , and i will say ●● are gods indeed . the ninth booke . chap. i. the hebrew word kasam expounded , and how farre a christian may conjecture of things to come . kasam ( as iohn wierus upon his owne knovvledge affirmeth , and upon the word of andraeas masius reporteth ) differeth little in signification from the former word ob ; betokening vaticinari , which is , to prophesie , and is most commonly taken in evil part ; as in deut. . jer. . &c. howbeit , sometime in good part ; as in esay . verse . to foretel things to come upon probable conjectures , so as therein we reach no further than becometh humane capacity , is not ( in mine opinion ) unlawful , but rather a commendable manifestation of wisdome and judgement , the good gifts and notable blessings of god , for the which we ought to be thankful ; as also to yeeld due honour and praise unto him , for the noble order which he hath appointed in nature : praying him to lighten our hearts with the beames of his wisdome , that we may more and more profit in the true knowledge of the workemanship of his hands . but some are so nice , that they condemne generally all sorts of divinations , denying those things that in nature have manifest causes , and are so framed , as they soreshew things to come , and in that shew amonish us of things after to insue , exhibiting ●ignes of unknowne and future matters to be judged upon , by the order , law , and course of nature proposed unto us by god. and some on the other side are so bewitched with solly , as they attribute to creatures that estimation , which rightly and truly appertaineth to god the creator of all things ; affirming that the publike and private destinies of all humane matters , and whatsoever a man would know of things come or gone , is manifested to us in the heavens : so as by the starres and planets all things might be knowne . these would also , that nothing should be taken in hand or gone about ▪ without the favourable aspect of the planets . by which , and other the like devises they deprave and prophane the ancient and commendable observations of our forefathers : as did colebrasus , who taught , that all mans life was governed by the seven planets ; and yet a christian , and condemned for heresie . but let us so farre forth imbrace and allow this philosophie and prophesying , as the word of god giveth us leave , and commendeth the same unto us . chap. ii. proofes by the old and new testament● that certaine observations of the weather are lawful . when god by his word and wisdome had made the heavens , and placed the starres in the firmanent , he said ; let them be for signes , and for seasons , and for dayes , and years . when he created the rainebowe in the clouds , he said it should be for a signe and token unto us . which we find true , not onely of the ●●ood past , but also of the shewers to come . and therefore according to jesus sirachs advise , let us behold it , and praise him that made it . the ●rophet david saith ; the heavens declare the glory of god , and the earth sheweth his handy worke : day unto day uttereth the same , and night unto night teacheth knowledge . it is also written that by the commandement of the holy one the starres are placed , and continue in their order , and ●aile not in their watch . i● should appeare , that christ himselfe did not altogether neglect the course and order of the heavens , in that he said ; when you see a cloud rise out of the west , streightway you say a shewer cometh : and so it is . and when you see the southwinde blowe ; you say it will be hot , and so it cometh to passe . againe , when it is evening , you say ●aire weather , for the skie is red : and in the morning you say , to day shall be a tempest , for the skie is red and louring . wherein as he noteth that these things do truly come to passe , according to ancient observation , and to the rule astronomical : so doth he also by other words following admonish us , that in attending too much to those observations , we neglect not specially to follow our christian vocation . the physician is commended unto us , and allowed in the scriptures : but so to put trust in him , as to neglect and distrust god , is severely forbidden and reproved . surely it is most necessary for us to know and observe divers rules astrological ; otherwise we could not with opportunity dispatch our ordinary affaires . and yet lactantius condemneth and recounteth it among the number of witchcrafts : from whose censure calvine doth not much varie . the poore husbandman perceiveth that the increase of the moone maketh plants and living creatures fruitful : so as in the full moone they are in best strength , decaying in the wane , and in the conjunction do utterly wither and sade . which when by observation , use and practise they have once learned , they distribute their businesse accordingly ; 〈◊〉 their times and seasons to sowe , to plant , to pruine , to let their 〈◊〉 blood , to cut &c. chap. iii. that certaine observations are indifferent , certaine ridiculous , and certaine impious , whence that cunning is derived of apollo , and of aruspices . i know not whether to disallow or discommend the curious observation used by our elders , who conjectured upon nativities : so as , if saturne and mercurie were opposite in any brute signe , a man then borne should be dumb or stammer much ; whereas it is d●yly seene , that children naturally imitate their parents conditions in that behalfe . also they have noted , that one borne in the spring of the moone , shall be healthy ; in that time of the wane , when the moone is utterly decayed , the childe then borne cannot live ; and in the conjunction , it cannot long continue . but i am sure the opinion of julius maternus is most impious , who writeth , that he which is borne when saturne is in leone , shall live long , and after his death shall go to heaven presently . and so is this of albumazar , who saith , that whosoever prayeth to god , when the moone is in capite draconis , shall be heard , and obtaine his prayer . furthermore , to play the cold prophet , as to recount it good or bad luck , when salt or wine falleth on the table , or is shed , &c. or to prognosticate that guests approach to your house , upon the chattering of pies or haggisters , whereof there can be yeelded no probable reason , is altogether vanity and superstition : as hereafter shall be more largely shewed . but to make simple people beleeve , that a man or woman can foretel good or evil fortune , is meere witchcraft or cousenage : for god is the onely searcher of the heart , and delivereth not his counsel to so lewd reprobates i know divers writers affirme , that witches foretel things , as prompted by a real devil ; and that he againe learneth it out of the prophesies written in the scriptures , and by other nimble sleights , wherein he passeth any other creature earthly ; and that the same devil , or some of his fellowes runnes or flies as far as rochester , to mother bungy : or to canturbury to m. t. or to delphos , to apollo ; or to aesculapius , in pergamo ; or to some other idol or witch , and there by way of oracle answers all questions , through his understanding of the prophesies contained in the old testament , especially in daniel and esay : whereby the devil knew of the translation of the monarchie from babylon to graecia , &c. but either they have learned this of some oracle or witch ; or else i know not where the devil they find it . marry certaine it is , that herein they shew themselves to be witches and ●ond diviners : for they find no such thing written in gods word . of the idoll called apollo , i have somewhat already spoken in the former title of ob or pytho ; and some occasion i shall have to speak thereof hereafter : and therefore at this time it shall suffice to tell you , tht the credit gained thereunto , was by the craft and cunning of the priests , which tended thereupon ; who with their counterfeit miracles so bewitched the people , as they thought such vertue to have been contained in the bodies of those idols , as god hath not promised to any of his angels , or elect people . for it is said , that if apollo were in a chafe , he would sweat : if he had remorse to the afflicted , and could no● help them , he would shed tears , which i believe might have been wiped away with that handkerchiefe , that wiped and d●yed the rood of graces face , being in the like perplexities . even as another sort of witching priests called ar●spices prophesied victory to alexander , because 〈◊〉 eagle lighted one his head : which eagle might ( i beleeve ) be cooped or caged with mahomets dove , that picked ●eason out of his eare . chap. iv. the predictions of soothsayers and lewd peiests , the prognostications of astronomers and physitians allowable , divine prophesie holy and good . the cousening tricks of oracling priests and monkes , are and have been specially most abominable . the superstitious observations of se●lesse augurors and soothsaiers ( contrary to philosophy , and without authority of scripture ) are very ungodly and ridiculous . howbeit , i reject not the prognostications of astronomers , nor the conjectures or fore warnings of physitians , nor yet the interpetations of philosophers ; although in respect of the divine prophesies contained in holy scriptures ; they are not to be weighed or regarded . for the end of these and the other is not only far differing ; but whereas these contain onely ●he words and will of god , with the other are mingled most horrible lies and cousenages . for though there be many of them learned and godly , yet lurke there in corner , of the same profession , a great number of counterfeits and couseners . i. bodin putteth this difference between divine prophets and inchantors ; to wit , the one saith alwaies true , the others words ( proceeding from the devil ) are alwaies false ; or for one truth they tell a hundred lies . and then why may not every witch be thought as cunning as apollo ? and why not every counter●eit consener as good 〈◊〉 witch as mother bungie ? for it is ods , but they will hit the truth once in a hundred divinations as well as the best . chap. v. the diversity of true prophets , of vrim , and of the propheticall use of the twelve precious stones contained therein , of the divine voice called eccho . it should appear , that even of holy prophets there were divers sor●● . for david and solomon , although in their psalmes and parables are contained most excellent mysteries , and notable allegories : yet they were not indued with that degree of prophesie , that ely and elisha were , &c. for as often as it is said , that god spake to david or solomon , it is meant to be done by the prophets . for nathan or gad were the messengers and prophets to reveale gods will to david . and ahiam the silonite was sent from god to solomon . item , the spirit of prophesie which elias had , was doubled upon elisha . also some prophets prophesied all their lives , some had but one vision , and some had more according to gods pleasure ; yea some prophesied unto the people of such things as came not to passe , and that was where gods wrath was pacifyed by repentance . but these prophets were alwaies reputed among the people to be wise and godly ; whereas the heathen prophets were evermore known and said to be mad and foolish : as it is written both of the prophets of sibylla , and also of apollo ; and at this day also in the indies , &c. but that any of these extraordinary gifts remain at this day , bodin , nor any witchmonger in the world shall never be able to prove : though he in his book of devilish madnesse would make men believe it . for these were miraculously maintained by god among the jewes , who were instructed by them of all such things as should come to passe ; or else informed by urim : so as the priests by the brightnesse of the twelve pretious stones contained therein , could prognosticate or expound any thing . which brightnesse and vertue ceased ( as josephus reporteth ) two hundred years before he was born . so as since that time , no answers were yielded thereby of gods will and pleasure . neverthelesse , the hebrewes write ; that there hath been ever since that time , a divine voice heard among them , which in latine is called filia vocis , in greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in english the daughter of speech . chap. vi. of prophesies conditionall : whereof the prophesies in the old testament do intreat , and by whom they were published ; witchmongers answers to the objections against witches supernaturall actions . christ and his apostles prophesied of the calamities and afflictions , which shall greeve and disturb the church of god in this life : also of the last day , and of the signes and tokens that shall be shewed before that day : and finally of all things , which are requisite for us to foreknow . howbeit , such is the mercy of god , that all prophesies , threatnings , plagues , and punishments are annexed to conditions of repentance : as on the other side , corporall blessings are tied under the condition of the crosse and castigation . so as by them the mysteries of our salvation being discovered unto us , we are not to seek new signes and miracles ; but to attend to the doctrine of the apostles , who preached christ exhibited and crucifyed for our sinnes , his resurrection , ascension , and thereby the redemption of as many as believe , &c. the prophesies in the old testament treat of the conti●ance , the government , and the difference of estates : of the distinction of the four monarchies , of their order , decay and instauration ; of the changes and ruines of the kingdomes of juda , israel , aegypt , persia , graecia , &c. and specially of the comming of our saviour jesus christ ; and how he should be borne of a virgin , and where , of his tribe , passion , resurrection , &c. these prophesies were published by gods speciall and peculiar prophets , endued with his particular and excellent gifts , according to his promise ; i will raise them up a prophet out of the midst of their brethren , i will put my words in his mouth , &c. which though it were specially spoken of christ , yet was it also spoken of those particular prophets , which were placed among them by god to declare his will which were also figures of christ the prophet himself . now if prophesie be an extraordinary gift of god , and a thing peculiar to himself , as witho●● whose special assistance no creature can be a prophet , or shew what is to come ; why should we believe , that those lewd persons can perform by divinations and miracles that which is not in humane but in divine power to accomplish ? howbeit when i deny that witches can ride in the aire , and the miraculous circumstance thereof : by and by it is objected to me , that enoch and ely were rapt into the heaven bodily ; and abacuck was carryed in the aire , to feed daniel : and so falsly oppose a devils or a witches power against the vertue of the holy ghost . if i ●eride the poets opinions , saying , that witches cannot coelo deducere lunam , fetch the moon from heaven , &c. they tell me that at joshua's battel the sunne stayed , and at the passion of christ there was palpable darknesse . if i deny their cunning in the exposition of dreams , advising them to remember jeremie's counsel , not to follow or credit the expositors of dreams ; they hit me in the teeth with daniel and joseph : for that the one of them expounded pharaoh the persian kings , the other n●buchadn●zzer the aegyptian kings dream . if i say with solomon , that the dead know nothing , and that the dead know us not , neither are remooveable out of abrahams bosome , &c. they produce the story of samuel : wherein ; i say , they set the power 〈…〉 creature as high as the creator . if i say , that these witches cannot transubstantiate themselves , nor others into beasts , &c. they ci●e the story of nebuchadnezzer ; as though indeed he were made a ma●e●iall beast , and that also by witch-craft ; and strengthen that their assertion with the fables of circe and ulysses his companions , &c. chap. vii . what were the miracles expressed in the old testament , and what are they in the new testament : and that we are not now to looke for any more miracles . the miracles expressed in the old testament were many , but the end of them all was one , though they were divers and differing in shew● as where the sacrifices of moses , elias and solomon , being abundantly wet were burnt with fire from heaven , &c. the variety of tongues at the building of babylon , isaacs birth of sarah being by nature past children , the passage through the red sea , daniels foretelling of the four monarchies , in the fourth whereof he apparently foresheweth the coming of the lord. all these , and many other , which are expressed in the old testament , were merciful instructions and notable ▪ miracles to strengthen the faith of gods people in their messias . if you had gone to delphos , apollo would have made you beleeve with his amphibological answers , that he could have foretold you all these things . the miracles wrought by christ were the raising up of the dead ( which many would impute to the woman of endor , and also to our witches and conjurors ) the restoring of the lame to limbs , the blinde to sight , the dumb to speech , and finally the healing of all diseases , which many beleeve our witches can do ; yea , and as they themselves will take it upon them . as for casting out of devils ( which was another kind of miracles usual with christ ) witches and conjurors are said to be as good thereat as ever he was : and yet , if you will beleeve christs words , it cannot be so . for he saith ; every kingdome divided against it selfe , shall be brought to nought , &c. if satan cast out satan , he is divided , &c. and his kingdome shall not endure , &c. peters chaines fell off in prison , so did richard gallisies fetters at windsor : marry the prison doores opened not to richard , as they did to peter . helias by special grace obtained raine , our witches can make it raine , when they list , &c. bu● sithens christ did these miracles , and many more , and all to confirme his truth , and strengthen our faith , and finally for the conversion of the people ( as appeareth in john . . and . insomuch as he vehemently reproved such , as upon the sight of them would not beleeve , saying ▪ wo be to thee corazin , wo be to thee bethsaida . if the miracles had been done in tyre and sidon , which have been done in you , they had a great while ago repented , &c. let us setle and acquiet our faith in christ , and beleeving all his wonderous works , let us reject these old wives fables , as lying vanities : whereof you may finde in the golden legend , m. mal. and specially in bodin miraculous stuffe , enough to checke all the miracles expressed in the old & new testament ; which are of more credit with many bewitched people , then the true miracles of christ himselfe . insomuch as they stand in more awe of the menacies of a witch , then of all the threatnings and curses pronounced by god , and expressed in his word . and thus much touching the word kasam . the tenth book . chap. i. the interpretation of this hebrew word onen , of the vanity of dreams , and divinati●ns thereupon . onen differeth not much from kasam , but that it is extended to the interpretation of dreames . and as for dreames , whatsoever credit is attributed unto them , proceedeth of folly : and they are fooles that trust in them , for why ? they have deceived many . in which respect the prophet giveth us good warning , not to follow nor harken to the expositors of dreames , for they come through the m●●titude of businesse . and therefore those witches , that make men beleeve they can prophesie upon dreames , as knowing the interpretation of them , and either for money or glory abuse men and women thereby , are meere couseners , and worthy of great punishment : as are such witchmongers , as beleeving them , attribute unto them s●chdivine power 〈◊〉 onely belongeth to god : as appeareth in jeremy the prophet . chap. ii. of divine , naturall , and casuall dreames , with their differing causes and effects . macrobius recounteth five differences of images , or rather imaginations exhibited unto them that sleepe , which for the most part do figni●ie somewhat in admonition . there be also many subdivisions made hereof , which i think needlesse to rehearse . in jasper pe●cer they are to be seene , with the cause● and occasions of dreames . there were wo●● to be delivered from god himselfe o● his angels , certaine dreames and visions unto the prophets and holy fathers : according to the saying of joel ; i will poure my spirit upon all flesh , your young men shall dream dreames , and your old men shall see visions . these kind of dreames ( i say ) were the admonishments and forewarnings of god to his people : as that of joseph , to abide with mary his wife , after she was conceived by the holy ghost , as also to convey our saviour christ into aegypt , &c. the interpretation whereof are the peculiar gifts of god , which joseph the patriarch , and daniel the prophet had most specially . as for physical conjectures upon dreames , the scriptures improve them not : for by them the physitians many times do understand the state of their patients bodies . for some of them come by meanes of choler , flegme , melancholy , or blood ; and some by love , surfet , hunger , thirst , &c. galen and boetius were said to deale with devils , because they told so justly their patients dreames , or rather by their dreames their special diseases . howbeit , physical dreames are natural , and the cause of them dwelleth in the nature of man. for they are the inward actions of the mind in the spirits of the braine , whilest the body is occupied with sleepe : for as touching the minde it selfe , it never sleepeth . these dreams vary , according to the difference of humors & vapors . there are also casual dreams , which ( as solomon saith ) come through the multitude of businesse . for as a looking-glasse sheweth the image or figure thereunto opposite : so in dreames , the phantasie and imagination informes the understanding of such things as haunt the outward sense . whereupon the poet saith . somnia ne cures , nam mens humana quod optat , dum vigil at sperans , per somnum cernit id ipsum . regard no dreames , for why ? the mind of that in sleepe a view doth take , which it doth wish and hope to find , at such time as it is awake . chap. iii. the opinion of divers old writers touching dreames , and how they vary in noting the causes thereof . synesius , themistius , democritus , and others grounding themselves upon examples that chance hath sometimes verified , perswade men , that nothing is dreamed in vaine : affirming that the heavenly influencies do b●ing forth divers formes in corporal matters ; and of the same influencies , visions and dreames are printed in the fantastical power , which is instrumental , with a celestial disposition meete to bring forth some effect , especially in sleepe , when the mind ( being free from bodily cares ) may more liberally receive the heavenly influencies , whereby many things are knowne to them sleeping in dreames , which they that wake cannot see . plato attributeth them to the formes and ingendred knowledges of the soule ; avicen to the last intelligence that moveth the moone , through the light that lighteneth the fantasie in sleepe ; aristotle to the phantastical sense ; averroës to the imaginative ; albert to the influence of superior bodies . chap. iv. against interpreters of dreames , of the ordinary cause of dreamer , hemingius his opinion of diabolical dreames , the interpretation of dreames ceased . there are bookes carried about concerning this matter , under the name of abraham , who ( as philo in lib. gigantum saith ) was the first inventor of the exposition of dreames : and so likewise of solomon and daniel . but cicero in lib. de divinatione confuteth the vanity and folly of them that give credit to dreames . and as for the interpreters of dreams , as they know not before the dreame , nor yet after any ceatainty ; yet when any thing afterwards happeneth , then they apply the dreame to that which hath chanced . certainly men never lightly fa●le to dreame by night , of that which they meditate by day : and by day they see divers and sundry things , and conceive them severally in their minds . then those mixed conceits being laid up in the closet of the memory , strive together ; which , because the phantasie cannot discerne nor discusse ▪ some certaine thing gathered of many conceits is bred and contrived in one together . and therefore in my opinion , it is time vainly employed , to study about the interpretation of dreames . he that list to see the folly and vanity thereof , may read a vaine treatise , set out by thomas hill londone● , . lastly , there are diabolical dreames , which nicholaus hemingius devideth into three sorts . the first is , when the devil immediately of himselfe ( he meaneth corporally ) offereth any matter of dreame . secondly , when the devil sheweth revelations to them that have made request unto him therefore . thirdly , when magicians by art bring to passe , that other men dreame what they will. assuredly these , and so all the rest ( as they may be used ) are very magicall and devilish dreames . for although we may receive comfort of minde by those , which are called divine dreames , and health of body through physical dreames : yet if we take upon us to use the office of god in the revelation or rather the interpretation of them ; or if we attribute unto them miraculous effects ( now when we see the gifts of prophesie , and of interpretation of dreames , and also the operation of miracles are ceased , which were special and peculiar gifts of god , to confirme the truth of the word , and to establish his people in the faith of the messias , who is now exhibited unto us both in the testament , and also in the blood of our saviour jesus christ ) we are bewitched , and both abuse and offend the majesty of god , and also seduce , delude and cousen all such as by our perswasion , and their own light beleefe , give us credit . chap. v. that neither witches , nor any other , can either by words or hearb● , thrust into the mind of a sleeping man , what cogitations or dreams they list ; and whence magicall dreames come . i grant there may be hearbs and stones found and known to the physitians , which may procure dreames ; and other hearbs and stones , &c. to make one bewraie all the secrets of his mind , when his body sleepeth , or at least-wise to procure speech in sleep . but that witches or magicians have power by words , hearbs , or imprecations to thrust into the mind or conscience of man , what it shall please them , by vertue of their charmes , hearbs , stones or familiars , &c. according to the opinion of hemingius , i deny : though therewithal i confesse , that the devil both by day and also by night , travelleth to seduce man , and to lead him from god ; yea & that no way more then this , where he placeth himself as god in the minds of them that are so credulous , to attribute unto him , or unto witches that which is only in the office , nature and power of god to accomplish . doth not daniel the prophet say , even in this case ; it is the lord only that knoweth such secrets , as in the exposition of dreames is required ? and doth not joseph repeat those very words to pharaohs officers , who consulted with him therein ? examples of divine dreames you may find a great number in the scripture , such ( i mean ) as it pleased god to reveale his pleasure by . of physicall dreames we may both read in authors , and see in our own experience daily , or rather nightly . such dreames also as are casual , they are likewise usual , and come ( as hath been said ) through the maltitude of affairs and businesse . those which in these daies are called magical or diabolical dreams , may rather be called melancholical . for out of that black vapor in sleep● through dreams appeareth ( as aristotle saith ) some horrible thing ; and as it were the image of an ugly devil : sometimes also other terrible visions , imagniations , counsels , and practises . as where we read of a certain man , that dreamed there appeared one unto him that required him to throw himself into a deep pit , and that he should reape great benefit thereby at gods hands . so as the miserable wretch giving credit thereunto , performed the matter and killed himself . now i confesse , that the interpretation or execution of that dreame was indeed diabolical : but the dreame was casual , derived from the heavy and black humor of melancholy . chap. vi. how men have been bewitched , cousened or abused by dreames to dig and search for money . how many have been bewitched with dreames , and thereby made to consume themselves with digging and searching for money , &c. whereof they , or some other have dreamt ? i my self could manifest , as having known how wise men have been that way abused by very simple persons , even where no dreame hath been met withall , but waking dreams . and this hath been used heretofore , as one of the finest cousening fea●s : in so much as there is a very formal art thereof devised , with many excellent superstitions and ceremonies thereunto belonging , which i will set down as briefly as may be . albeit that here in england ; this proverbe hath been current ; to wit , dreames prove contrary : according to the answer o● the priests boy to his master , who told his said boy that he dream● he kissed his taile : yea master ( saith he ) but dreames prove contrary , you must kisse mine . chap. vii . the art and order to be used in digging for money , revealed by dreams : how to procure pleasant dreames : of morning and midnight dreams . there must be made upon a hazel wand three crosses , and certaine words both blasphemous and impious must be said over it , and hereunto must be added certain characters , and barbarous names . and whilst the treasure is a digging , there must be read the psalmes , de profundi● , missa , misereatur nostri , requiem , pater noster , ave maria , et ne 〈◊〉 inducas in tentationem , sed libera nos à malo , amen . a porta inferni cred● videre bona , &c. expectate dominum , requiem aeternam . and then a certain prayer . and if the time of digging be neglected , the devil will carry all the treasure away . see other more absolute conjurations for this purpose , in the word iidoni following . you shall find in johannes , baptista neapolitanus , divers receipts by hearbs and potions , to procure pleasant or fearfull dreames ; and perfumes also to that effect : who affirmeth , that dreames in the dead of the night are commonly preposterous and monstrous ; and in the morning when the grosse humors be spent , there happen more pleasant and certain dreames , the bloud being more pure then at other times : the reason whereof is there expressed . chap. viii . sundry receipts and ointments , made and used for the transportation of witches , and other miraculous effects : an instance thereof reported and credited by some that are lea●ned . it shall not be amisse here in this place to repeate an oinment greatly to this purpose , rehearsed by the aforesaid john bapt. neap. wherein although he may be overtaken and cousened by an old witch , and made not onely to beleeve , but also to report a false tale ; yet because it greatly overthroweth the opinion of m. mal. bodin , and such other , as write so absolutely in maintenance of witches transportations . i will set downe his words in this behalfe . the receipt is as followeth . the fat of young children , and seeth it with water in a brazen vessel , reserving the thickest of that which remaineth boiled in the bottome , which they lay up and keep , until occasion serveth to use it . they put hereunto eleoselinum , aconitum , frondes populeas , mountain persly , wolfes-bane , leaves of the poplar and soote . another receipt to the same purpose . sium , acarum vulgare , pentaphyllon , yellow water-cresses , common acorus , cinquefoile , the blood of a flitter-mouse , solanum somniferum , & oleum . sleeping nightshade and oyle . they stampe all these together , and then they rub all parts of their bodies exceedingly , till they looke red , and be very hot , so as the pores may be opened , and their flesh soluble and loose . they joyne herewithal either fat , or oyle in stead thereof , that the force of the ointment may the rather pierce inwardly , and so be more effectual . by this meanes ( saith he ) in a moone-light night they seeme to be carried in the aire , to feasting , singing , dancing , kissing , ●ulling , and other acts of venery , with such youthes as they love and desire most : for the force ( saith he ) of their imagination is so vehement , that almost all that part of the braine , wherein the memory consisteth , is full of such conceits . and whereas they are naturally prone to beleeve any thing ; so do they receive such impressions and stedfast imaginations into their minds , as even their spirits are altered thereby ; not thinking upon any thing else , either by day or by night . and this helpeth them forward in their imaginations , that their usuall food is none other commonly but beets , rootes , nuts , beanes , pease , &c. now ( saith he ) when i considered throughly hereof , remaining doubtful of the matter , there fell into my hands a witch , who of her owne accord did promise me to fetch me an errand out of hand from far countries , and willed all them , whom i had brought to witnesse the matter , to depart out of the chamber . and when she had undressed her selfe , and f●oted her body with certaine ointments ( which action we beheld through a chinke or little hole of the doore ) she fell downe through the force those soporiferous or sleepy ointments into a most sound and heavy sleep : so as we did break open the doore , and did beate her exceedingly ; but the force of her sleepe was such , as it took away from her the sense of feeling : and we departed for a time . now when her strength and powers were weary and decayed , she awoke of her owne accord , and began to speak many vaine and doting words , affirming that she had passed over both seas and mountaines ; delivering to us many untrue and false reports : we earnestly denied them , she impudently affirmed them . this ( saith he ) will not so come to passe with every one , but onely with old women that are melancholick , whose nature is extreame cold , and their evaporation small ; and they both perceive and remember what they see in that case and taking of theirs . chap. ix . a confutation of the former follies , as well concerning ointments , dreames , &c. as also of the assembly of witches , and of their consultations and bankets at sundry places , and all in dreames . but if it be true that s. augustine saith , and many other writers that witches nightwalkings are but phantasies and dreames : then all the reports of their bargaine , transporting , and meetings with diana , minerva , &c. are but fables ; and then do they ly that maintaine those actions to be done in deed and verity , which in truth are done no way . it were marvel on the one side ( if those things happened in dreames , which neverthelesse the witches affirme to be otherwise ) that when those witches awake , they neither consider nor remember that they were in a dreame . it were marvel that their ointments , by the physicians opinions having no force at all to that effect , as they confesse which are inquisitors , should have such operation . it were marvel that their ointments cannot be found any where , saving onely in the inquisitors bookes . it were marvel , that when a stranger is anointed therewith , they have sometimes , and yet not alwayes , the like operation as with witches ; which all the inquisitors confesse . but to this last , frier bartholomaeus saith , that the witches themselves , before they anoint themselves , do heare in the night time a great noise of minstrels , which fly over them , with the lady of the fairies , and then they addresse themselves to their journy . but then i marvel againe , that no body else hearth nor seeth this troope of minstrels , especially riding in a moon-light night . it is marvel , that they that think this to be but in a dreame , can be perswaded that all the rest is any other th●● dreames . it is marvel that in dreames , witches of old acquaintance meet so just together , and conclude upon murthers , and receive ointments , rootes , powders , &c. ( as witchmongers report they do , and as they make the witches confesse ) and yet ly at home fast asleepe . it is marvel that such preparation is made for them ( as sprenger , bartholomew , and bodin report ) as well in noble mens houses , as in alehouses ; and that they come in dreames , and eate up their meate : and the al●wi●e specially is not wearied with them for non-payment of their score , or false payment ; to wit , with imaginary money , which they say is not substantial , and that they talke not afterwards about the reckoning , and so discover the matter . and it is most marvel of all , that the hostesse , &c. doth not sit among them , and take part of their good cheer . for so it is that if any part of these their meetings and league be true , it is as true and as certainly proved and confessed , that at some ale-house , or some time at some gentlemans house , there is continuall preparation made monethly for this assembly : as appeareth in s. germans story . chap. x. that most part of prophesies in the old testament were revealed in dreams , that we are not now to look for such revelations , of some who have dreamt of that which hath come to passe , that dreams prove contrary nabuchadnezzers rule to know a true expositor of dreames . it is held and maintained by divers , and gathered out of the . of numbers , that all which was written or spoken by the prophets , among the children of israel ( moses excepted ) was propounded to them by dreames . and indeed it is manifest , that many things , which are thought by the unlearned to have been really finished , have been only performed by dreames and visions . as where solomon required of god the gift of wisdome : that was ( i say ) in a dream ; and also where he received promise of the continuance of the kingdome of israel in his line . so was esay's vision in the . of his prophesie : as also that of ezechiel the . finally , where jeremie was commanded to hide his girdle in the clift of a rock at the river euphrates in babylon ; and that after certain daies , it did there putrefy , it must needs be in a dream ; for jeremy was never ( or at least wise not then ) at babylon . we that are christians must not now slumber and dream , but watch and pray , and meditate upon our salvation in christ both day and night . and if we expect revelations in our dreams , now , when christ is come , we shall deceive our selves : for in him are fullfilled all dreams & prophesies . howbeit , bodin holdeth that dreams and visions continue till this day , in as miraculous manner as ever they did . if you reade artemidorus , you shall reade many stories of such as dreamt of things that afterwards came to passe . but he might have cited a thousand for one that fel out contrary : for as for such dreamers among the jews themselves , as had not extraordinary visions miraculously exhibited unto them by god , they were counted couseners , as may appear by these words of the prophet zacharie ; surely the idols have spoken vanity , and the soothsayers have seen a ly , and the dreamers have told a vainthing . according to solomons saying ; in the multitude of dreames and vanities are many words . it appeareth in jeremie . that the false prophets , whilest they illuded the people with lies , counterfeiting the true prophets , used to cry out , dreames , dreames ; we have dreamed a dreame , &c. finally , nabuchadnezzer teacheth all men to know a true expositor of dreames ; to wit , such a one as hath his revelation from god. for he can ( as daniel did ) repeate your dream before you discover it : which thing if any expounder of dreames can do at this day , i will believe him . the eleventh book . chap. i. the hebrew word nahas expounded , of the art of augury , who invented it , how slovenly a science it is : the multitude of sacrifices and sacrificers of the heathen , and the causes thereof . nahas , is to observe the flying of birds , and comprehendeth all such other observations , where men do ghesse upon uncertain toies . it is found in deut. . and in . chron. . and elsewhere . of this art of augury tyresias the king of the thebans is said to be the first inventor : but tages first published the discipline thereof , being but a little boy ; as cicero reporteth out of the bookes of the hetruscans themselves . some points of this art are more high and profound than some others , & yet are they more homely and slovenly then the rest ; as namely , the divination upon the entrails of beasts , which the gentiles in their sacrifices specially observed . insomuch as marcus varro , seeing the absurdity thereof , said that these gods were not only idle , but very slovens , that used so to hide their secrets and councels in the guts and bowels of beasts . how vainly , absurdly , and superstitiously the heathen used this kind of divination in their sacrifices , is manifested by their actions and ceremonies in that behalfe practised , as well in times past , as at this hour . the aegyptians had . several sorts and kinds of sacrifices ; the romans had almost as many ; the graecians had not so few as they ; the persians and the medes were not behind them ; the indians and other nations have at this instant their sacrifices full of variety , and more full of barbarous impiety . for in sundry places , these offer sacrifices to the devil , hoping thereby to move him to lenity : yea these commonly sacrifice such of their enemies , as they have taken in war : as we reade that the gentiles in ancient time did offer sacrifice , to appease the wrath and indignation of their feigned gods . chap. ii. of the iews sacrifice to moloch , a discourse thereupon , and of purgatory . the jewes used one kind of diabolical sacrifice , never taught them by moses , namely , to offer their children to moloch , making their sonnes and their daughters to runne through the fi●e ; supposing such grace and efficacy to have been in that action , as other witche● affirm to be in charmes and words . and therefore among other points of witchcraft , this is specially and namely forbidden by moses we reade of no more miracles wrought hereby , than by any other kind of witchcraft in the old or new testament expressed . it was no ceremony appointed by god , no figure of christ : perhaps it might be a sacrament or rather a figure of purgatory , the which place was not remembred by moses . neither was there any sacrifice appointed by the law for the releefe of the israelites soules that there should be tormented . which without all doubt should not have beene omitted , if any such place of purgatory had been then , as the pope hath lately devised for his private and speciall lucre . this sacrificing to moloch ( as some affirme ) was usual among the gentiles , from whence the jewes brought it into israel : and there ( of likelyhood ) the eutichists learned the obomination in that behalfe . chap. iii. the canibals cruelty , of popish sacrifices exceeding in tyranny the iewes or gentiles . the incivility and cruel sacrifices of popish priests do yet exceed both the jew and the gentile : for these take upon them to sacrifice christ himselfe . and to make their tyranny the more apparent , they are not contended to have killed him once , but dayly and hourely torment him with new deaths ; yea they are not ashamed to sweare , that with their carnal hands they teare his humane substance , breaking it into small gobbets ; and with their external teeth chew his flesh and bones , contrary to divine or humane nature ; and contrary to the prophesie , which saith ; there shall not a bone of him be broken . finally , in the end of their sacrifices ( as they say ) they eate him up rawe , and swallow downe into their guts every member and parcel of him : and last of all , that they convey him into the place where they bestowe the residue of all that which they have devoured that day . and this same barbarous impiety exceedeth the cruelty of all others : for all the gentiles consumed their sacrifices with fire , which they thought to be holy . chap. iv. the superstition of the heathen about the element of fire , and how it grew in such reverence among them , of their corruptions , and that they had some inkling of the godly fathers doings in that behalfe . as touching the element of fire , and the superstition thereof about those businesses , you shall understand , that many superstitious people of all nations have received , and reverenced , as the most holy thing among their sacrifices : insomuch ( i say ) as they have worshipped it among their gods , calling it orimasda ( to wit ) holy fire , and divine light . the greekes called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the romans vesta , which is , the fire of the lord. surely they had heard of the fire that came downe from heaven , and consumed the oblations of the fathers ; and they understood it to be god himselfe . for there came to the heathen , the bare names of things , from the doctrine of the godly fathers and patriarches , and those so obscured with fables , and corrupted with lies , so overwhelmed with superstitions , & disguised with ceremonies , that it is hard to judge from whence they came . some cause thereof ( i suppose ) was partly the translations of governments , whereby one nation learned folly of another ; and partly blind devotion , without knowledge of gods word : but specially the want of grace , which they sought not for , according to gods commandement and will. and that the gentiles had some inkling of the godly fathers doings , may diversly appeare . do not the muscovits , and indian prophets at this day , like apes , imitate esay ? because he went naked certaine years , they forsooth counterfeit madnes , and drink potions for that purpose ; thinking that whatsoever they say in their madnesse , will certainly come to passe . but hereof is more largely discoursed before in the word kasam . chap. v. of the romane sacrifices : of the estimation they had of augury , of the law of the twelve tables . the romans , even after they were growne to great civility , and enjoyed a most flourishing state and common-wealth ; would sometimes sacrifice themselves , sometimes their children , sometimes their friends , &c. consuming the same with fire , which they thought holy . such estimation ( i say ) was attributed to that of divination upon the entrails of beasts , &c. at rome , the chiefe princes themselves exercised the same ; namely , romulus , fabius maximus , &c. insomuch as there was a decree made there , by the whole senate , that ●ix of the cheefe magistrates sonnes should from time to time be put forth , to learne the mystery of these arts of augury and divination , at hetruria , where the cunning and knowledge thereof most abounded . when they came home well informed and instructed in this art , their estimation and dignity was such , as they were accounted , reputed , and taken to be the intrepretors of the gods , or rather betweene the gods and them . no high priest , nor any other great officer was elected , but these did either absolutely nominate them , or else did exhibit the names of two , whereof the senate must choose the one . in their ancient lawes were written these words : prodigia & portenta ad hetruscos aruspices ( si senatus iusserit ) deferunto , hetruriaeque principes disciplinam discunto . quibus divis decreverunto , procuranto , isdem fulgura & ostenta pianto , auspicia servanto , auguri parento : the effect of which words is this ; let all prodigious and portentous matters be carried to the soothsayers of hetruria , at the will and commandement of the senate ; and let the young princes be sent to hetruria , there to learne that discipline , or to be instructed in that art or knowledge . let there be alwayes some solicitor , to learne with what gods they have decreed or determined their matters ; and let sacrifices be made unto them in times of lightening , or at any strange or supernatural shew . let all such conjecturing tokens be observed ; whatsoever the soothsayer commandeth , let it be religiously obeyed . chap. vi. colledges of augurors , their office , their number , the signification of augury , that the practisers of that art were couseners , their profession , their places of exercise , their apparell , their superstition . romulus erected three colledges or centuries of those kinds of soothsayers , which only ( and none other ) should have authority to expound the minds and admonishment of the gods . afterwards that number was augmented to five , and after that to nine : for they must needs be odd . in the end they increased so fast , that they were faine to make a decree for stay from the further proceeding in those erections : like to our statute of mortmaine . howbeit , sylla ( contrary to all orders and constitutions before made ) increased that number to four and twenty . and though augurium be most properly that divination , which is gathered by birds ; yet because this word nahas comprehendeth all other kinds of divination , as extispicium , aruspicium , &c. which is as well the guessing upon the entrails of beasts , as divers other waies : omitting physiognomy and palmestry , and such like , for the tediousnesse and folly thereof ; i will speake a little of such arts , as were above measure regarded of our elders : neither mind i to discover the whole circumstance , but to refute the vanity thereof , and specially of the professors of them , which are and alwaies have been cousening arts , and in them contained both special and several kinds of witchcrafts . for the masters of these faculties have ever taken upon them to occupy the place and name of god ; blasphemously ascribing unto themselves his omnipotent power , to foretell , &c. whereas , in truth , they could or can do nothing , but make a shew of that which is not . one matter , to bewray their cousening , is ; that they could never worke nor foreshew any thing to the poor or inferior sort of people : for portentous shewes ( say they ) alwaies concerned great estates . such matters as touched the baser sort , were inferior causes ; which the superstition of the people themselves would not neglect to learn. howbeit , the professors of this art descended not so lowe , as to communicate with them : for they were priests ( which in all ages and nations have been jolly fellows ) whose office was , to tell what should come to passe , either touching good luck or bad fortune ; to expound the minds , admonitions , warnings and threatnings of the gods , to foreshew calamities , &c. which might be ( by their sacrifices and common contrition ) removed and qualifyed . and before their entrance into that action , they had many observations , which they executed very superstitiously ; pretending that every bird and beast , &c. should be sent from the gods as foreshewers of somewhat . and therefore first they used to choose a clear day , and faire weather to do their businesse in : for the which their place was certainly assigned , as well in rome as in hetruria , wherein they observed every quarter of the element , which way to look , and which way to stand , &c. their apparel was very priestlike , of fashion altered from all others , specially at the time of their prayers , wherein they might not omit a word no● a syllable : in respect whereof one read the service , and all the residue repeated it after him , in the manner of a procession . chap. vii . the times and seasons to exercise augury , the manner and order thereof , of the ceremonies thereunto belonging . no lesse regard was there had of the times of their practise in that ministery : for they must begin at midnight , and end at noon , no● travelling therein in the decay of the day , but in the increase of the same , neither in the sixth or seventh hour of the day , nor yet after the moneth of august ; because then young birds flie about , and are diseased and unperfect , mounting their fethers , and flying out of the countrey : so as no certain guesse is to be made of the gods purposes by them at those season● . but in their due times they standing with a bowed wand in their hand , their face toward the east , &c. in the top of an high tower , the wether being clear , watch for birds , noting from whence they came , and whither they fly , and in what sort they wag their wings , &c. chap. viii . vpon what signes and tokens augurors did prognosticate , observations touching the inward and outward parts of beasts , with notes of beasts behaviour in the slaughter-house . these kind of witches , whom we have now in hand , did also prognosticate good or bad luck , according to the soundnes or imperfectiō of the entrails of beasts ; or according to the superfluities or infirmities of nature ; or according to the abundance of humours unnecessary , appearing in the inward parts & bowels of the beasts sacrificed . for as touching the outward parts , it was alwaies provided and foreseen , that they should be without blemish . and yet there were many tokens and notes to be taken of the external actions of those beasts , at the time of sacrifice : as if they would not quietly be brought to the place of execution , but must be forceably hailed ; or if they brake loose ; or if by hap , cunning or strength they withstood the first blow , or if after the butchers blow they leaped up , rored , stood fast ; or being fallen , kicked , or would not quietly die , or bled not well ; or if any ill news had bin heard , or any ill fight seen at the time of slaughter or sacrifice : which were all significations of ill luck and unhappy successe . on the other side , if the slaughterman performed his office well , so as the beast had been well chosen , not infected , but whole and sound , and in the end fair killed ; all had been safe : for then the gods smiled . chap. ix . a confutation of augury , plato his reverend opinion thereof , of contrary events , and false predictions . but what credit is to be attributed to such toies and chances , which grow not of nature , but are gathered by the superstition of the interpretors ? as for birds , who is so ignorant that conceiveth not , that one flyeth one way , another another way , about their private necessities ? and yet are the other divinations more vain and foolish . howbeit , plato thinketh a commonwealth cannot stand without this art , and numbereth it among the liberal sciences . these fellowes promised pompeie , cassius , and caesar , that none of them should die before they were old , and that in their own houses , and in great honour ; and yet they all died clean contrarily . howbeit doubtlesse , the heathen in this point were not so much to be blamed , as the sacrificing papists : for they were directed hereunto without the knowledge of god's promises ; neither knew they the end why such ceremonies and sacrifices were instituted ; but only understood by an uncertain and slender report , that god was wont to send good or ill successe to the children of israel , and to the old patriarchs and fathers , upon his acceptance or disallowance of their sacrifices and oblations . but men in all ages have been so desirous to know the effect of their purposes , the sequel of things to come , and to see the end of their fear and hope ; that a seely witch , which hath learned any thing in the art of cousenage , may make a great many jolly fools . chap. x. the cousening art of sortilege or lotary , practised especially by aegyptian vagabonds , of allowed lots , of pythagoras his lot , &c. the counterfeit aegyptians , which were indeed cousening vagabonds , practising the art called sortilegium , had no small credit among the multitude : howbeit , their divinations were as was their fast and loose , and as the witches cures and hurts , and as the soothsayers answers , and as the conjurors raising up of spirits , and as apollos or the rood of graces oracles , and as the jugglers knacks of legierdemaine , and as the papists exorcismes , and as the witches charmes , and as the counterfeit visions , and as the couseners knaveries . hereupon it was said ; non inveniatur inter vos menabas , that is , sortilegus , which were like to these aegyptian couseners . as for other lots , they were used , and that lawfully , as appeareth by jonas and others that were holy men , & as may be seen among all common-wealths , for the deciding of divers controversies , &c. wherein thy neighbour is not misused , nor god any way offended . but in truth i think , because of the cousenage that so easily may be used herein , god forbad it in the common-wealth of the jews , though in the good use thereof it was allowed in matters of great weight ; as appeareth both in the old and new testament ; and that as well in doubtful cases and distributions , as in elections and inheritances , and pacification of variances . i omit to speake any thing of the lots comprised in verses , concerning the luck ensuing , either of virgil , homer , or any other , wherein fortune is gathered by the sudden turning unto them : because it is a childish and ridiculous toie , and like unto childrens play at primus , secundus , or the game called the philosophers table : but herein i will referre you to the bable it selfe , or else to bodin , or to some such sober writer thereupon ; of whom there is no want . there is a lot also called pythagoras lot , which ( some say ) aristotle beleeved : and that is , where the characters of letters have certaine proper numbers ; whereby they divine ( through the proper names of men ) so as the numbers of each letters being gathered in a summe , and put together , give victory to them whose summe is the greater ; whether the question be of warre , life , matrimony , victory , &c. even as the unequal number of vowels in proper names portendeth lack of sight , halting &c. which the godfathers and godmothers might easily prevent , if the case stood so . chap. xi . of the cabilestical art , consisting of traditions and unwritten varities learned without book , and of the division thereof . here is also place for the cabalistical art , consisting of unwritten verities , which the jewes do beleeve and brag that god himselfe gave to moses in the mount sinai ; and afterwards was taught onely with lively voice , by degrees of succession , without writing , untill the time of esdras : even as the scholars of archippus did use wit and memory in stead of bookes . they divide this in twaine ; the one expoundeth with philosophical reason the secrets of the law and the bible , wherein ( they say ) that solomon was very cunning ; because it is written in the hebrew stories , that he disputed from the cedar of libanus , even to the hysope , and also of birds , beasts , &c. the other is as it were a symbolical divinity of the highest contemplation , of the divine and angelike vertues , of holy names and signes ; wherein the letters , numbers , figures , things and armes , the pricks over the letters , the lines , the points , and ●he accents do all signifie very profound things and great secrets . by these arts the atheists suppose moses wrote all his miracles , and that hereby they have power over angels and devils , as also to do miracles : yea and that hereby all the miracles that either any of the prophets , or christ himselfe wrought , were accomplished . but c. agrippa having searched to the bottome of this art , saith , it is nothing but superstition and folly . otherwise you may be sure christ would not have hidden it from his church . for this cause the jewes were so skilful in the names of god. but there is none other name in heaven or earth , in which we might be saved , but jesus : neither is that meant by his bare name , but by his vertue and goodnesse towards us . these cabalists do further brag , that they are able hereby , not onely to finde out and know the unspeakeable mysteries of god ; but also the secrets which are above scripture ; whereby also they take upon them to prophesie , and to worke miracles : yea hereby they can make what they list to be scripture ; as valeria proba did pick certaine verses out of virgile , alluding them to christ. and therefore these their revolutions are nothing but allegoricall games , which idle men busied in letters , points , and numbers ( which the hebrew tongue easily suffereth ) devise , to delude and cousen the simple and ignorant . and this they call alphabetary or arythmantical divinity , which christ shewed to his apostles onely , and which paul saith he speaketh but among perfect men ; and being high mysteries are not to be committed unto writing and so made popular . there is no man that readeth any thing of this cabalistical art , but must needs think upon the popes cunning practises in this behalfe , who hath in scrinio pectoris , not onely the exposition of all lawes , both divine & humane , but also authority to add thereunto , or to draw back there from at his pleasure : and this may he lawfully do even with the scriptures , either by addition or substraction , after his own pontifical liking . as for example : he hath added the apocrypha ( whereunto he might as well have joined s. augustines works , or the course of the civil law , &c. ) again , he hath diminished from the decalogue or ten commandements , not one or two words , but a whole precept , namely the second , which it hath pleased him to dash out with his pen : and truly he might as well by the same authority have raised out of the testament s. markes gospel . chap. xii . when , how , and in what sort sacrifices were first ordained , and how they were prophaned , and how the pop● corrupteth the sacraments of christ. at the first god manifested to our father adam , by the prohibition of the apple , that he would have man live unde● a law , in obedience and submission ; and not to wander like a beast without order or discipline . and after man had transgressed , and deserved thereby gods heavy displeasure , yet his mercy prevailed ; and taking compassion upon man , he promised the messias , who should be borne of a woman , and breake the serpents head : 〈◊〉 declaring by evident testimonies , that his pleasure was that man should be restored to savour and grace , through christ : and binding the minds of men to this promise , and to be fixed upon their messias , established figures and ceremonies wherewith to nourish their faith , and confirmed the same with miracles , prohibiting and excluding all mans devises in that behalfe . and upon his promise renewed , he injoyed ( i say ) and erected a new forme of worship , whereby he would have his promises constantly beheld , faithfully beleeved , and reverenly regarded . he ordained six sorts of divine sacrifices ; three propitiatory , not as meriting remission of sinnes , but as figures of christs propitiation : the other three were of thanksgiving . these sacrifices were full of ceremonies , they were powdered with consecrated salt , and kindled with fire , which was preserved in the tabernacle of the lord : which fire ( some think ) was sent downe from heaven . god himselfe commanded these rites and ceremonies to our forefathers , noah , abraham , isaac , jacob , &c. promising therein both the amplification of their families , and also their messias . but in tract of time ( i say ) wantonnesse , negligence , and contempt , through the instigation of the devil , abolished this institution of god : so as in the end , god himselfe was forgotten among them , and they became pagans and heathens , devising their own wayes , until every countrey had devised and erected both new sacrifices , and also new gods particular unto themselves . whose example the pope followeth , in prophaning of christs sacraments , disguising them with his devises and superstitious ceremonies ; contriving and comprehending therein the folly of all nations : the which because little children do now perceive and scorne , i will passe over ; and returne to the gentiles , whome i cannot excuse of cousenage , superstition , nor yet of vanity in this behalfe : for if god suffered false prophets among the children of israel , being gods peculiar people , and hypocrits in the church of christ ; no marvel if there were such people amongst the heathen , which neither professed nor knew him . chap. xiii . of the objects whereupon the augurors used to prognosticate , with certaine cautions and notes . the gentiles , which treat of this matter , repeat an innumerable multitude of objects , whereupon they prognosticate good or bad luck . and a great matter is made of neezing , wherein the number of neezings and the time thereof is greatly noted ; the tingling in the finger , the elbowe , the toe , the knee , &c. are singular notes also to be observed in this art ; though specially herein are marked the flying of fowles , and meetings of beasts ; with this general caution , that the object or matter whereon men divine , must be sudden and unlooked for : which regard , children and some old fooles have to the gathering primroses , true loves , and foure-leaved grasse ; item the person unto whom such an object offereth it selfe unawares ; item the intention of the divinor , wherethe object which is met , is referred to augurie ; item the houre in which the object is without foreknowledge upon the sudden met withal : and so forth . plinie reporteth that gryphes flie alwayes to the place of slaughter , two or three dayes before the battel is fought ; which was seene and tried at the battel of troy : and in respect thereof , the griphe was allowed to be the chiefe bird of augurie . but among the innumerable number of the portentous beasts , fowles , serpents , and other creatures , the toade is the most excellent object , whose ugly deformity signifieth sweet and amiable fortune : in respect whereof some superstitious witches preserve toades for their familiars . and some one of good credit ( whom i could name ) having convented the witches themselves , hath starved diverse of their devils , which they kept in boxes in the likenesse of toades . plutarch chironaeus saith , that the place and fite of the signes that we receive by augury , are specially to be noted : for if we receive them on the left side , good lucke ; if on the right side , ill lucke insueth : because terrene and mortal things are opposite and contrary to divine and heavenlythings ; for that which the gods deliver with the right hand , falleth to our left side ; and so contrarywise . chap xiv . the division of augury , persons admittable into the colledges of augury , of their superstition . the latter divinors in these mysteries , have divided their soothsayings into twelve superstitions : as augustinus niphus termeth them . the first is prosperity ; the second , ill lucke , as when one goeth out of his house , and seeth an unluckybeast lying on the right side of his way ; the third is destinie ; the fourth is fortune ; the fift is ill hap , as when an infortunate beast ●eedeth on the right side of your way ; the sixt is utility ; the seventh is hurt ; the eight is called a cautel , as when a beast followeth one , and staieth at any side , not passing beyond him , which is a signe of good lucke ; the ninth is infelicity , and that is contrary to the eight , as when the beast passeth before one ; the tenth is perfection , the eleventh is imperfection ; the twelfth is conclusion . thus farre he . among the romans none could be received into the college of augurors that had a bile , or had beene bitten with a dog , &c. and at the times of their exercise , even at noone dayes , they lighted candles . from whence the papists convey unto their church , those points of infidelity . finally , their observations were so infinite and ridiculous , that there flew not a sparkle out of the fire , but it betokened somewhat . chap. xv. of the common peoples fo●d and superstitious collections and observations . amongst us there be many women , and effemenate men ( marry papists alwayes , as by their superstition may appeare ) that make great divinations upon the shedding of salt , wine , &c. and for the observation of dayes and houres use as great witchcraft as in any thing . for if one chance to take a fall from a horse , either in a slippery ot stumbling way , he will note the day and houre , and count that time unlucky for a journy . otherwise , he that receiveth a mischance , will consider whether he met not a cat , or a hare , when he went first out of his doores in the morning ; or stumbled not at the threshhold at his going out ; or put not on his shirt the wrong side outwards ; or his left shoe on his right foot , which augustus caesar reputed for the worst luck that might befal . but above all other nations ( as martinus de a●les witnesseth ) the spaniards are most superstitious herein , and of spaine , the people of the province of lusitania is the most fond . for one will say ; i had a dreame to night , or a crow croked upon my house , or an owle flew by me and screeched ( which augury lucius sylla took of his death ) or a cocke crew contrary to his houre . another saith ; the moone is at the prime ; another , that the sun rose in a cloud and looked pale , or a star shot and shined in the aire , or a strange cat came into the house , or a hen fell from the top of the house . many will go to bed againe , if they neeze before their shoes be on their feet ; some will hold fast their left thumb in their right hand when they hickot ; or else will hold their chinne with their right hand whiles a gospel is sung . it is thought very ill lucke of some , that a child , or any other living creature , should passe betweene two friends as they walke together ; for they say it portendeth a division of friendship . among the papists themselves , if any hunters , as they were a hunting , chanced to meet a frier or a priest ; they thought it so ill luck , as they would couple up their hounds , and go home , being in despaire of any further sport that day . marry if they had used venery with a begger , they should win all the money they played for that day at dice. the like folly is to be imputed unto them , that observe ( as true or probable ) old verses , wherein can be no reasonable cause of such effects ; which are brought to passe onely by gods power , and at his pleasure . of this sort be these that follow . vincenti festo si sol radiet memor est● . remember on s. vincents day , if that the sun his beames display . clara dies pauli bona tempora denotat anni . if paul th'apostles day be clear , it doth foreshew a lucky year . si sol splendescat mariâ purificante , major erit glacies post festum quàm fuil ante . if maries purifying day , be cleare and bright with sunny raie , then frost and cold shall be much more , after the feast than was before . serò rubens coelum cras indicat esse serenum , si manè rubeseit . ventus vel pluvia crescit . the skie being red at evening , for eshewes a faire and clear morning ; but if the morning riseth red , of wind or raine we shall be sped . some stick a needle or a buckle into a certain tree , neere to the cathedral church of s. christopher , or of some other saint ; hoping thereby to be delivered that yeare from the headach . item maids forsooth hang some of their haire before the image of s. urbane , because they would have the rest of their haire grow long and be yellow . item , women with child runne to church , and tie their girdles or shoe-lachets about a bell , and strike upon the same thrice , thinking that the sound thereof hasteth their good delivery . but sithence these things begin to touch the vanities and superstitions of incantations , i will referre you thither , where you shall see of that stuffe abundance ; beginning at the word habar . chap. xvi . how old writers vary about the matter , the manner , and the meanes , whereby things augurificall are moved . theophrastus and themistius affirme , that whatsoever happeneth unto man suddenly and by chance , cometh from the providence of god. so as themistius gathereth , that men in that respect prophesie , when they speake what cometh in their braine , upon the sudden ; though not knowing or understanding what they say . and that seeing god hath a care for us , it agreeth with reason ( as theophrastus saith ) that he shew us by some meane whatsoever shall happen . for with pythogoras he concludeth , that all foreshewes and auguries are the voices and words of god , by the which he foretelleth man the good or evil that shall betide . trimsmegistus affirmeth , that all augurificaal things are moved by devils ; porphyrie saith by gods , or rather good angels : according to the opinion of plotinus and lamblichus . some other affirme they are moved by the moone wandering through the twelve signes of the zodiake : because the moone hath dominion in all sudden matters . the aegyptian astronomers hold , that the moone ordereth not those portentous matters , but stella errans , a wandering starre , &c. chap. xvi . how ridiculous an art augury it , how cato mocked it , aristotles reason against it , fond collections of augurors , who allowed , and who disallowed it . verily all these observtaions being neither grounded on gods word , nor physical or philosophical reason , are vanities , superstitions , lies , and meerwitchcraft ; as whereby the world hath long time been , and is still abused and cousened . it is written ; non est vestrum scire tempora & ●●menta , &c. it is not for you to know the times and seasons , which the father hath put in his owne power . the most godly men and the wisest philosophers have given no credit hereunto . s. augustine saith ; qui bis divinationibus credit , sciat se fidem christianam & baptismum praevaricasse , & paganum deique inimicum esse . he that gives credit to these divinations , let him know that he hath abused the christian faith and his baptisme , and is a pagan , and enemy to god. one told cato , that a rat had carried away and eaten his hose , which the party said was a wonderful signe . nay ( said cato ) i think not so ; but if the hose had eaten the rat , that had been a wonderful token indeed . when nonius told cicero that they should have good successe in battel , because seven eagles were taken in pompeies campe , he answered thus ; no doubt it will be even so , if that we chance to sight with pies . in the like case also he answered labienus , who prophesied like successe by such divinations , saying , that through the hope of such toies , pompeie lost all his pavillions not long before . what wiseman would think , that god would commit his councel to ● daw , an owle , a swine , or a toade , or that he would hide his secret purposes in the dung and bowels of beasts ? aristotle thus reasoneth ; a●gury or divinations are neither the causes nor effects of things to come ; ergo , they do not thereby foretell things truly , but by chance . as if i dreame that my friend will come to my house , and he cometh indeed : yet neither dreame nor imagination is more the cause of my friends coming than the chattering of a pie . when hannibal overthrew marcus marcellus , the beast sacrificed wanted a peece of his heart ; therefore forsooth marius , when he sacrificed a● utica , and the beast lacked his ●iver , he must needs have the like successe . these are their collections , and as vaine as if they said , that the building of tenderden steeple was the cause of goodwine sands , or the decay of sandwitch haven . s. augustine saith , that these observations are most superstitious . but we reade in the fourth psalme , a sentence which might disswade any christian from this folly and impiety ; o ye sonnes of men , how long will you turne my glory into shame , loving vanity , and seeing lies ? the like is read in many other places of scripture . of such as allow this folly , i can commend plinie best , who saith , that the operation of these auguries is as we take them . for if we take then in good part , they are signes of good luck ; if we take them in ill part , ill lo●● followeth ; if we neglect them , and way them not , they do neither good nor harme . thomas of aquine reasoneth in this wise ; the starres , whose course is certaine , have greater affinity and community with mans actions , than auguries ; and yet our doings are neither directed nor proceed from the starres . which thing also ptolomey witnesseth , saying ; sapiens dominabitur astrit , a wiseman overruseth the starres . chap. xviii . fond distinctions of the heathen writers , concerning augury . the heathen made a distinction betweene divine , naturall , and casual auguries . divine auguries were such , as men were made beleeve were done miraculously , as when dogs spake ; as at the expulsion of tarnquinius out of his kingdome ; or when trees spake , as before the death of caesar ; or when horses spake , as did a horse whose name was zanthus . many learned christians confesse , that such things as may indeed have divine cause , may be called divine auguries ; or rather forewarnings of god , and tokens either of his blessings or discontentation ; as the starre was a token of a safe passage to the magicians that sought christ ; so was the cockcrowing an augury to peter for his conversion . and many such other divinations or auguries ( if it be lawful so to terme them ) are the in scriptures to be found . chap. xix . of natural and casual augury , the one allowed , and the other disallowed . natural augury is a physical or philosophical observation ; because humane and natural reason may be yeelded for such events : as if one heare the cock crow many times together , a man may guesse that raine will follow shortly , as by the crying of rookes , and by their extraordinary using of their wings in their flight , because through a natural instinct , provoked by the impression of the heavenly bodies , they are moved to know the times , according to the disposition of the weather , as it is necessary for their natures . and therefore jeremy saith ; milv●s in coelo cognovit tempus suum . the phisician may argue a strength towards in his patient , when he heareth him neeze twice , which is a natural cause to judge by , and conjecture upon . but sure it is meere casual , and also very foolish and incredible , that by two neezings , a man should be sure of good luck or successe in his businesse ; or by meeting of a toade , a man should escape a danger , or atchieve an enterprise , &c. chap. xx. a confutation of casual augury which is meere witchcraft , and upon what uncertainty those divinations are grounded . what imagination worketh in man or woman , many leaves would not comprehend ; for as the qualities thereof are strange , and almost incredible , so would the discourse thereof be long and tedious , whereof i had occasion to speak elsewhere . but the power of our imagination extendeth not to beasts , nor reacheth to birds , and therefore pertaineth nor hereunto . neither can the chance for the right or left side be good or bad luck in it selfe . why should any occurrent or augury be good ? because it cometh out of that part of the heavens , where the good or beneficial stars are placed . by that reason , all things should be good and happy that live on that side ; but we see the contrary experience , and as commonly as that . the like absurdity and error is in them that credit those divinations ▪ because the starres over the ninth house have dominion at the time of augury . if it should betoken good luck , joy or gladnesse , to heare a noise in the house , when the moone is in aries : and contrarywise , if it be●signe of ill luck , sorrow , or griefe for a beast to come into the house , the moone being in the same signe : here might be found a foule error and contrariety . and forsomuch as both may happen at once , the rule must needs be false and ridiculous . and if there were any certaine rules or notes to be gathered in these divinatious ; the abuse therein is such , as the word of god must needs be verified therein ; to wit , i will destroy the tokens of soothsayers , and make them that conjecture , sooles . chap. xxi . the figure-casters are witches , the uncertainty of their art , and of their contradictions , cornelius agrippa's sentence against judicial astrologie . these casters of figures may be numbered among the cousening witches , whose practise is above their reach , their purpose to gaine their kgowledge stolne from poets , their a●t uncertaine and full of vanity , more plainly derided in the scriptures , than any other folly . and thereupon many other trifling vanities are rooted and grounded ; as physiognomy , palmestry , interpreting of dreames , monsters , auguries , &c. the professors whereof confesse this to be the necessary key to open the knowledge of all their secrets . for these fellowes erect a figure of the heavens , by the exposition whereof ( together with the conjectures of similitudes and signes ) they seeke to find out the meaning of the significa●tors , attributing to them the ends of all things , contrary to truth , reason , and divinity : their rules being so inconstant , that few writers agree in the very principles thereof . for the rabbins , the old and new writers , and the very best philosophers dissent in the cheese grounds thereof , differing in the propriety of the houses , whereout they wring the foretelling of things to come , contending even about the number of spheres , being not yet resolved how to erect the beginnings and endes of the houses : for ptolomy make●h them after one sort , campanus after another , &c. and as alpetragus thinketh , that there be in the heavens divers movings as yet to men unknown , so do others affirme ( not without probability ) that there may be starres and bodies , to whom these movings may accord , which cannot be seen , either through their exceeding highnesse , or that hitherto are not tried with any observation of the art . the true motion of mars is not yet perceived , neither is it possible to find out the true entring of the sunne into the equinoctiall points . it is not denied , that the astronomers themselves have received their light , and their very art 〈◊〉 poets , without whose fables the twelve signes , and the northerly southerly figures had nev●r ascended into heaven . and yet ( as c. agrippa saith ) astrologers do live , cosen men , and gaine by these fables ; whiles the poets , which are the inventors of them , do live in beggery . the very skillfullest mathematicians confesse , that it is unpossible to find out any certain thing concerning the knowledge of judgements , as weal for the innumerable causes which worke together with the heavens , being alltogether , and one with the other to be considered : as also because influencies do not constraine but incline . for many ordinary and extraordinary occasions do interrupt them ; as education , custome , place , honesty , birth , blood , sicknesse , health , strength , weaknesse , meate , drink , liberty of mind , learning , &c. and they that have written the rules of judgement , and agree neerest therein , being of equal authority and learning , publish so contrary opinions upon one thing , that it is impossible for an astrologian to pronounce a certainty upon so variable opinions ; and otherwise , upon so uncertain reports no man is able to judge herein . so as ( according to ptolomy ) the foreknowledge of things to come by the starres , depende●h as well upon the affections of the mind , 〈◊〉 upon the obsevation of the planets , proceeding rather from chance than art , as whereby they deceive others , and are deceived themselves ●lso . chap. xxii . the subtilty of astrologers to maintain the credit of their art , why they remain in credit , certain impieties contained in astrologers assertions . if you marke the cunning ones , you shall see them speak darkly of things to come , devising by artificiall subtilty , doubtfull prognostications , ea●●ly to be applyed to every thing , time , prince , and nation : and if any thing come to passe according to their divina●ions , they fortifie their old ●●ognostiations with new reasons . neverthelesse , in the multitu●de and varietie of starres , yea even in the very middest of them , they 〈◊〉 out some places in a good aspect , and some in an ill ; and take occasion hereupon to say what they list , promising unto some men honour , long 〈◊〉 , wealth , victory , children , marriage , friends , offices ; and finally everlasting felicity . but if with any they be discontent , they say the starre● be not favourable to them , and threaten them with hanging , drowning beggery , sicknesse , misfortune , &c. and if one of these prognostications fall out right , then they triumph above measure . if the prognosticators be found to forge and ly alwaies ( without such fortune as the bl●●●man had in killing the crowe ) they will excuse the matter , saying , that s●piens dominatur astris , whereas ( according to agrippas words ) neither the wiseman ruleth the starres , nor the starres the wiseman , but god rule them both . corn. tacitus saith , that they are a people disloiall to prince deceiving them that beleeve them . and varro saith , that the vanity all superstitions floweth out of the bosome of astrologie . and if our 〈◊〉 and fortune depend not on the starres , then it is to be granted , that the astrologers seek where nothing is to be found . but we are so fond , 〈◊〉 trustful and credulous , that we fear more the fables of robin good-fellow ▪ astrologers , and witches , and beleeve more the things that are not , tha● the things that are . and the more unpossible a thing is , the more 〈◊〉 stand in feare thereof ; and the lesse likely to be true , the more we beleeved it . and if we were not such , i think with cornelius agrippa , that these divinors , astrologers , conjurors , and cosenors would die for hunger . and our foolish light beleefe , forgetting things past , neglecting things present , and very hasty to know things to come , doth so comfort and maintain these coseners ; that whereas in other men , for making one 〈◊〉 the faith of him that speaketh is so much mistrusted , that all the 〈◊〉 being true is not regarded . contrariwise , in these cosenages among 〈◊〉 divinors , one truth spoken by hap giveth such credit to all their lies , 〈◊〉 ever after we beleeve whatsoever they say : how incredible , impossible 〈◊〉 false soever it be . sir thomas moore saith , they know not who are in their own chambers , neither who maketh themselves cuckoldes , that take upon them all this cunning , knowledge , and great foresight . but to 〈◊〉 their credit , or rather to manifest their impudency , they say the gift of prophesie , the force of religion , the secrets of conscience , the power of ●vils , the vertue of miracles , the efficacy of prayers , the state of the life 〈◊〉 come , &c. doth onely depend upon the starres , and is given and know by them alone . for they say , that when the signe of gemini is ascende and saturne and mercury be joined in aquary , in the nineth house of the heavens , there is a prophet borne : and therefore that christ had so 〈◊〉 vertues , because he had in that place saturne and gemini . yea , these ●●strologers do not stick to say , that the starres distribute all sorts of religions : wherein iupiter is the especiall patrone , who being joyned 〈◊〉 saturne , maketh the religion of the jewes ; with mercury , of the chr●stians , with the moon , of antichristianity . yea they affirme that the 〈◊〉 of every man may be known to them as well as to god. and that chri●● himself did use the election of houres in his miracles ; so as the jews coul● not hurt him whilest he went to ierusalem ; and therefore that he said to 〈◊〉 disciples that forbad him to go ; are there not twelve houres in the day ? chap. xxiii . who have power to drive away devils with their onely presence , who shall receive of god whatsoever they aske in prayer , who shall obtain everlasting life by meanes of constellations , as nativity-casters affirm . they say also , that he which hath mars happily placed in the nineth house of the heavens , shall have power to drive awaie devils with his onely presence from them that be possessed . and he that shall pray to god when he findeth the moon and iupiter joined with the dragons head in the midst of the heavens , shall obtaine whatsoever he asketh ▪ and that iupiter and saturne do give blessednesse of the life to come . but if any in his nativity shall have saturne happily placed in leone , his soul shall have everlasting life . and hereunto subscribe peter de appona , roger bacon , guido bonatus , arnold de villa nova , and the cardinall of alia . furthermore , the providence of god is denied , and the miracles of christ are diminished , when these powers of the heavens and their influencies are in such sort advanced . moses , esay , job and jeremy seem to dislike and reject it : and at rome in times past it was banished , and by justinian condemned under pain of death . finally , seneca derideth these soothsaying witches in this sort ; amongst the cleones ( saith he ) there was a custome , that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( which were gazers in the air , watching when a storm of hail should fall ) when they saw by any cloud that the shower was imminent and at hand ; the use was ( i say ) because of the hurt which it might do to their vines &c. diligently to warn the people thereof ; who used not to provide clokes or any such defense aginst it , but provided sacrifices ; the rich , cocks and white lambes ; the poor would spoile themselves by cutting their thombes ; as though ( saith he ) that little bloud could ascend up to the cloudes , and do any good for their relief in this matter . and here by the waie , i will impart unto you a venetian superstition , of great antiquity , and at this day ( for ought i can reade to the contrary ) in use . it is written , that every year ordinarily upon ascension day , the duke of venice , accompanyed with the states , goeth with great solemnity unto the sea , and after certaine ceremonies ended , casteth thereinto a gold ring of great value and estimation for a pacificatory oblation : wherewithal their predecessors supposed that the wrath of the sea was asswaged . by this action , as a late writer saith , they do d●sponsare sibimare , that is , espouse the sea unto themselves , &c. let us therefore , according to the prophets advise , aske raine of the lord in the hours of the latter time , and he shall send white cloudes , and give us raine &c : for surely , the idols ( as the same prophet saith ( have spoken vanity , the soothsaiers have seen a ly , and the dreamers have told a vaine thing . they comfort in vain , and therefore they went away like sheep , &c. if any sheepbiter or witchmonger will follow them , they shall go alone for me . the twlfeth book . chap. i. the hebrew word habar expounded , where also the supposed secret force of charmes and inchantments is shewed , and the efficacy of words is diverse waies declared . this hebrew word habar , being in greeke epathin , and in latine incantare , is in english , to inchant , or ( if you had rather have it so ) to bewitch . in these inchantments , certain words , verses , or charmes , &c. are secretly uttered , wherein there is thought to be miraculous efficacie . there is great variety hereof : but whether it be by charmes , voices , images , characters , stones , plans , metals , herbes , &c there must herewithall a speciall form of words be alwaies used , either divine , diabolicall , insensible , or papistical , whereupon all the vertue of the work is supposed to depend . this word is specially used in the . psalm , which place though it be taken up for mine adversaries strongest argument against me ; yet me thinks it maketh so with me , as they can never be able to answer it . for there it plainly appeareth , that the adder heareth not the voice of the charmer , charm he never so cunningly : contrary to the poets fabling , frigidus in pratis cantando rumpitur anguis . the coldish snake in meadowes green , with charmes is burst in pieces clean . but here of more shall be said hereafter in due place . i grant that words sometimes have singular vertue and efficacy , either in perwasion or disswasion , as also diverse other waies ; so as thereby some are converted from the waie of perdition , to the estate of salvation : and so contrariwise , according to the saying of solomon ; death and life are in the instrument of the tongue : but even therein god worketh all in all , as well in framing the heart of the one , as in directing the tongue of the other : as appeareth in many places of the holy scriptures . chap. ii. what is forbidden in scriptures concerning witchcraft , of the operation of words , the superstition of the cabalists and papists , who createth substances , to imitate god in some cases is presumption , words of sanctification . that which is forbidden in the scriptures touching inchantment or witch craft , is not the wonderfull working with words . for where words have had miraculous operation , there hath been alwaies the special providence , power and grace of god uttered to the strengthening of the faith of gods people , and to the furtherance of the gospel : as when the apostle with a word slue ananias and saphira . but the prophanation of gods name , the seducing , abusing , and cosening of the people and mans presumption is hereby prohibited , as whereby many take upon them after the recital of such names , as god in the scripture seemeth to appropriate to himselfe , to foreshew things to come , to worke miracles , to detect fellonies , &c. as the cabalists in times past tooke upon them , by the ten names of god , and his angels , expressed in the scriptures , to worke wonders : and as the papists at this day by the like names , by crosses , by gospels hanged about their necks , by masses , by exorcismes , by holy water , and a thousand consecrated or rather execrated things , promise unto themselves and others , both health of body and soul. but as herein we are not to imitate the papists , so in such things , as are the peculiar actions of god , we ought not to take upon us to counterfeit or resemble him , which with his word created all things . for we , neither all the conjurors , cabalists , papists , soothsayers , inchanters , witches , nor charmers in the world , neither any other humane or yet diabolicall cunning can adde any such strength to gods workmanship , as to make any thing anew , or else to exchange one thing into another . new qualities may be added by humane art , but no new substance can be made or created by man. and seeing that art faileth herein , doubtlesse neither the illusions of devils , nor the cunning of witches , can bring any such thing truly to passe . for by the sound of the words nothing cometh , nothing goeth , otherwise than god in nature hath ordained to be done by ordinary speech , or else by his speciall ordinance . indeed words of sanctification are necessary and commendable , according to s. pauls rule ; let your meat be sanctified with the word of god , and by prayer . but sanctification doth not here signifie either change of substance of the meate , or the adding of any new strength thereunto : but it is sanctified , in that it is received with thanksgiving and prayer ; that our bodies may be refreshed , and our souls thereby made the apter to glorifie god. chap. iii. what effect and offence witches charmes bring , how unapt witches are and how unlikely to work those things which they are thought to do , what would follow if the those things were true which are lald to their charge . the words and other the illusions of witches , charmers , and conjurors , though they be not such in operation and effect , as they are commonly taken to be : yet they are offensive to the majestie and name of god , obscuring the truth of divinity , and also of philophie . for if god onely give life and being to all creatures , who can put any such vertue or lively feeling into a body of gold , silver , bread , or wax , as is imagined ? if either priests , devils , or witches could so do , the divine power should be checked and outfaced by magicall cunning , and gods creatures made servile to a witches pleasure . what is not to be brought to passe by these incantations , if that be true which is attributted to witches ? and yet they are women that never went to schoole in their lives , nor had any teachers : and therefore without art or learning ; poore , and therefore not able to make any provision of metals or stones , &c. whereby to bring to passe strange matters , by natural magicke ; old and stiffe , and therefore not nimble-handed to deceive your eye with legierdemaine ; heavy , and commonly lame , and therefore unapt to flie in the aire ; or to dance with the fairies ; sad , melancholike , sullen , and miserable , and therefore it should be unto them ( invita minerva ) to bancket or dance with minerva ; or yet with herodias , as the common opinion of all writers herein is . on the other side , we see they are so malicious and spitefull , that if they by themselves , or by their devils , could trouble the elements , we should never have fair weather . if they could kill men , children , or cattel , they would spare none ; but would destroy and kill whole countries and housholds . if they could transferre corne ( as is affirmed ) from their neighbours field into their owne , none of them would be poore , none other should be rich . if they could transforme themselves and others ( as it is most constantly affirmed ) oh what a number of apes and owls should there be of us ! if incubus could beget merlins among us , we should have a jolly many of cold prophets . chap. iv. why god forbad the practise of witchcraft , the absurdity of the law of the twelve tables , whereupon their estimation in miraculous actions is grounded , of their wonderous works . though it be apparent , that the holy ghost forbiddeth this art , because of the abuse of the name of god , and the cosenage comprehended therein : yet i confesse , the customes and laws almost of all nations do declare , that all these miraculous works before by me cited , and many other things more wonderfull , were attributed to the power of witches . the which lawes , with the executions and judicials thereupon , and the witches confessions , have beguiled almost the whole world . what absurdities cōcerning witchcraft , are writtē in the law of the twelve tables , which was the highest and most ancient law of the romans ? whereupon the strongest argument of witches omnipotent power is framed ; as that the wisdome of such lawgivers could not be abused . whereof ( me thinks ) might be made a more strong argument on our side ; to wit , if the chief and principall lawes of the world be in this case ridiculous , vaine , false , incredible , yea and contrary to gods law ; the residue of the laws and arguments to that effect , are to be suspected . if that argument should hold , it might prove all the popish lawes against protestants , and the heathenish princes lawes against christians , to be good and in soree : for it is like they would not have made them , except they had been good . were it not ( think you ) a strange proclamation , that no man ( upon paine of death ) should pull the moon out of heaven ? and yet very many of the most learned witchmongers make their arguments upon weaker grounds ; as namely in this forme and manner ; we find in poets , that witches wrought such and such miracles ; ergo they can accomplish and do this or that wonder . the words of the law are these ; qui fruges incantasset poenas dato , neve alienam segetem pellexeris excantando , neque incantando , ne agrum defruganto : the sense whereof in english is this ; let him be executed that bewitcheth corne , transferre not other mens corn into thy ground by inchantment , take heede thou inchant not at all neither make thy neighbours field barren : he that doth these things shall dye , &c. chap. v. an instance of one arraigned upon the law of the twelve tables , wher-the said law is proved ridiculous , of two witches that could do wonders . although among us , we think them bewitched that wax suddenly poor , and not them that growe hastily rich ; yet at rome you shall understand , that ( as plinie reporteth ) upon these articles one c. furius cressus was convented before spurius albinus ; for that he being but a little while free , and delivered from bondage , occupying onely tillage ; grew rich on the sudden , as having good crops : so as it was suspected that he transferred his neighbours corne into his fields . none intercession , no delay , none excuse , no denial would serve , ' neither in jest nor derision , nor yet through ●sober or honest means : but he was assigned a peremptory day , to answer for life . and therefore fearing the sentence of condemnation , which was to be given there , by the voice and verdict of three men ( as we here are tried by twelve ) made his appearance at the day assigned , and brought with him his ploughes and harrowes , spades and shovels , and other instruments of husbandry , his oxen , horses and working bullocks , his servants , and also his daughter , which was a sturdy wench and a good houswife , and also ( as piso reporteth ) well trimmed up in apparell , and said to the whole bench in this wise ; lo here my lords here i make my appearance , according to my promise and your pleasures , presenting unto you my charmes and witchcrafts , which have so inriched me . as for the labour , sweat , watching , care , and diligence , which i have used in this behalfe , i cannot shew you them at this time . and by this meanes he was dismissed by the consent of the ●ourt , who otherwise ( as it was thought ) should hardly have escaped the sentence of condemnation , and punishment of death . it is constantly affirmed in m. mal. that stafus used alwaies to hide himself in a monshoall , and had a disciple called hoppo , who made stadlin a master witch , and could all when they list , in●isibly transfer the third part of their neighbours dung , hay , corne , &c. into their own ground , make haile , tempests and flouds , with thunder and lightening ; and kill children , cattell , &c. reveale things hidden , and many other tricks , when and where they list . but these two shifted not so well with the inquisitors , as the other with the romane and heathen judges . howbeit , sraf●● was too hard for them all : for none of all the lawyers nor inquisitors could bring him to appear before them , if it be true that witchmongers write in these matters . chap. vi. lawes provided for the punishment of such witches as work miracles , whereof some are mentioned , and of certain popish lawes published against them . there are other lawes of other nations made to this incredible effects lex salicarum provideth punishment for them that flie in the aire from place to place , and meet at their nightly assemblies , and brave bankets carrying wi●h them plate , and such stuffe ▪ &c. even as we should make a 〈◊〉 to hang him that should take a church in his hand at dover , & throw it to callice . and because in this case als● popish lawes shall be seen be to as foolish and lewd as any other whatsoever , & specially as tyrannous as that which is most cruel : you shall heare what trim new lawes the church of rome hath lately devised . these are therefore the words of pope innocent the eight to the inquisitors of almanie , and of pope julius the second sent to the inquisitors of bergomen . it is come to our eares , that many lewd persons , of both kinds , as well male as female , using the company of the devils incubus and succubus , wi●h incantations , charmes , conjutations , &c. do destroy , &c. the births of women with child , the young of all cattel , the corne of the field , the grapes of the vines , the fruit of the trees : item , men , women , and all kind of cattel and beasts of the field : and with their said inchantments , &c. do utterly extinguish , suffocate , and spoile all vineyards , orchards , meadowes , pastures , grasse , greene corne , and ripe corne , and all other podware : yea men and women themselves are by their imprecations so afflicted with externall and inward paines and diseases , that men cannot beget , nor women bring forth any children , nor yet accomplish the duty of wedlock , denying the faith which they in baptisme prosessed , to the destruction of their own soules , &c. our pleasu●● therefore is , that all impediments that may hinder the inquisitors office be utterly removed from among the people , lest this blot of heresie proceed to poison , and defile them that be yet innocent , and therefore we do ordaine , by vertue of the apostolical authority , that our inquisitors of high almanie , may execute the office of inquisition by all tortures and afflictions , in all places , and upon all persons , what and wheresoever , as well in every place and diocesse , as upon any person ; and that as freely , as though they were named , expressed , or cited in this our commission . chap. vii . ●oeticall authorities commonly alleadged by witchmongers , for the proof of witches miraculous actions , and for confirmation of their supernaturall power . here have i a place and opportunity , to discover the whole art of witchcraft ; even all their charmes , periapts , characters , amulets , ●rayers , blessings , cursings , hurtings , helpings , knaveries , cosenages , &c. but first i will shew what authorities are produced to defend and maintain the same , and that in serious sort , by bodin , spinaeus , hemingins , vari●●s , danaeus , hyperius , m. mal. and the rest . carmina vel caelpossunt de ducere lunam , carminibus circe socios mutavit vlyssis , frigidus in pratis cantando rumpitur anguis . inchantments pluck out of the skie , the moon , though she be plac't one high : dame circes with her charmes so fine , ulysses mates did turne to swine : the snake with charmes is burst in twaine , in meadows , where she doth remain . againe out of the same poet they cite further matter . has berbas , atque haec ponto mihi lecta venena , ipsa dedit maeris : nascuntur plurima ponto . his ego saepè lupam fieri , & se condere sylvis , maerim saepè animas imis exirc sepulchris , atquesatas aliò vidi traducere messes . these herbs did meris give to me , and poisons pluckt at pontus , for there they grow and multiply , and do not so amongst us . with these she made herself become , a wolfe , and hid her in the wood , she fetcht up soules out of their tombe , removing corne from where it stood . furthermore out of ovid they alleadge these following . nocte volant , puerósque petunt nutricis egentes , et vitiant cunis corpora capta suis : carpere dicuntur lactentia viscera rostris , et plenum potu sanguine guttur habent : to children they do fly by night , and catch them while their nursses sleep , and spoile their little bodies quite , and home they bear them in their beake . again out of virgil in form following . hinc mihi massylae gentis monstrata sacerdos , hesperidum templi custos , epulásque draconi quae dabat , & sacros servabat in arbore ramos , spargens humida mella , soporiferúmque papaver . haec se carminibus promittit solvere mentes , quas velit , ast aliis duras immittere curas , sistere aquam fluviis , & vertere sidera retrò , nocturnósque ciet manes , mugire videbis sub pedibus terram , & descendere montibus ornos : from thence a virgine priest is come , from out massyla land , sometimes the temple there she kept ; and from her heavenly hand the dragon meat did take : she kept also the fruit divine , with herbs and liquors sweet that still to sleep did men incline . the minds of men ( she saith ) from love with charmes she can unbind , in whom she list : but others can she cast to cares unkind . the running streames do stand , and from their course the starres do wreath , and souls she conjure can : thou shalt see sister underneath the ground with roring gape , and trees and mountaines turne upright , &c. moreover out of ovid they alledge as followeth . cùm volui ripis ipsis mirantibus amnes in fontes rediere suos , concussáque sisto , stantia concu●io , cantu freta nubila pesto , nubiláque induco , ventos abigóque vocóque , vipereas rumpo verbis & carmine fauces , viváque saxa , suâ convulsáque robora terrâ , et sylvas inoveo , jubeóque tremescere montes , et mugire solum , manésque exire sepulchris , téque luna traho , &c. the rivers i can make retire , into the fountains whence they flowe , ( whereat the bank , themselves admire ) i can make standing waters go , with charmes i drive both sea and cloud , i make it calme and blowe aloud . the vipers jawes , the rocky stone , with words and charmes i breake in twaine the force of earth congeal'd in one , i move and shake both woods and plaine ; i make the souls of men arise , i pull the moon out of the skies . also out of the same poet . verbáque ter dixit placidos facientia somnos , quae mare turbatum , quae flumina concita sistant : and thrice she spake the words that caus'd sweet sleep and quiet rest , she staid the raging of the sea , and mighty flouds supprest . et miserum tenues in jecur urget acus , she sticketh also needles fine in livers , whereby men do pine . also out of other poets . carmine laesa ceres , sterilem vanescit in berbam , deficiunt laesi carmine fontis aquae , illicibus glandes , cantantáqne vitibus uva decidit , & nullo poma movente fluunt : with charmes the corne is spoiled so , as that it vades to barren grasse , with charmes the springs are dried lowe , that none can see where watet was , the grapes from vines , the mast from okes , and beats down fruit with charming strokes . quae sider a excantata voce thessalâ lunámque coelo diripit . she plucks downe moon and starres from skie , with chaunting voice of thessaly . hanc ego de coelo ducentem sidera vidi , fluminis ac rapidi carmine vertititer , haec cantu findí●que solum , manésque sepulcbris elicit , & tepido devorat ossa rego : cùm lubet haec tristi depellit lumina coelo , cùm lubet aestivo convocat orbe nives . she plucks each starre out of his throne , and turneth back the raging waves , with charmes she makes the earth to cone , and raiseth souls out of their graves : she burns mens bones as with a fire , and pulleth downe the lights from heaven , and makes it snowe at her desire even in the midst of summer-season . mens bausti nullâ sanie polluta veneni , incantata perit . a man inchanted runneth mad , that never any poison had . cessavere vices rerum , dilatáque longâ haesit nocte dies , legi non paruit ae●ber , torpuit & praeceps audito carmine mundus . the course of nature ceased quite , the aire obeyed not his lawe , the day delay'd by length of night , which made both day and night to yawe ; and all was through that charming geare , which caus'd the world to quake for feare . carmine thessalidum dura in praecordia fluxit , non fatis adductus amor , flaminísque severi illicitis arsere ignes . with thessall charmes , and not by fate hot love is forced for to flowe , even where before hath been debate , they cause affection for to grow . gens invisa diis maculandi callida coeli , quos genuit terra , mali qui sidera mundi iuráque fixarum possunt perver●ere rerum : nam nunc stare polos , & flumina mittere nôrunt , aethera sub terras adigunt , montésque revellunt . these witches hatefull unto god , and cunning to defile the aire , which can disorder with a nod ▪ the course of nature every where , do cause the wandering starres to stay , and drive the winds below the ground . they send the streames another way , and throw downe hills where they abound . — linguis dixere volucrum , consultare fibras , & rumpere vocibus angues , solicitare umbras , ipsúmque acheront a movere , in noctémque dies , in lucem vertere noctes , omnia conando docilis solertia vincit . they talked with the tongues of birds , consulting with the salt sea coasts , they burst the snakes with witching words , solliciting the spirituall ghosts , they turne the night into the day , and also drive the light away : and what ' its that cannot be made by them that do apply this trade ? chap. viii . poetry and popery compared is inchantments , popish witchmongers have more advantage herein than protestants . you see in these verses , the poets ( whether in earnest or in jest i know not ) ascribe unto witches and to their charmes , more than is to be found in humane or diabolical power . i doubt not but the most part of the readers hereof will admit them to be fabulous ; although the most learned of mine adversaries ( for lack of scripture ) are ●aine to produce these poetries for proofes , and for lack of judgement i am sure do think , that actaeons transformation was true . and why not ? as well as the metamorphosis or transubstantiation of ulysses his companions into swine : which s. augustine , and so many great clerkes credit and report . neverthelesse , popish writers ( i con●esse ) have advantage herein of our protestants : for ( besides these poeticall proofes ) they have ( for advantage ) the word and authority of the pope himselfe , and others of that holy crew , whose charmes , conjurations , blessings , cursings . &c. i mean in part ( for a taste ) to set down ; giving you to understand , that poets are not altogether so impudent as papists herein , neither seeme they so ignorant , prophane , or impious . and therefore i will shew you how lowd also they lie , and what they on the other side ascribe to their charmes and conjurations ; and together will set down with them all manner of witches charmes , as conveniently as i may . chap. ix . popish periapts , amulets and charmes , agnus dei , a wastecote of proofe , a charme for the falling evill , a writing brought to s. leo from heaven by an angell , the vertues of s. saviours epistle , a charme against theeves , a writing found in christs wounds , of the crosse , &c. these vertues under these verses ( written by pope urbane the fifth to the emperour of the grecians ) are contained in a periapt or tablet , be continnally worne about one , called agnus dei , which is a little cake , having the picture of a lambe carrying of a flag on the one side ; and christs head on the other side , and is hollow : so as the gospel of & iohn , written in fine paper , is placed in the concavitie thereof : and it is thus compounded or made , even as they themselves report . balsamus & munda cera , cum chrismatis unda conficiunt agnum , quod munus do tibi magnum , fonte velut natum , per mystica sanctificatum : fulgura de sur sum depellit & omne malignum , peccatum frangit , ut christi sanguis , & angit , praegnans servatur , simul & partus li●eratur , dona refert dignis , virtutem destruit ignis , porta●us mundè de fluctibus eripit undae : balme , vigine wax , and holy water , an agnus dei make : a gift than which none can be greater , i send thee for to take . from fountain clear the same hath issue , in secret sanctified : 'gainst lightning it hath soveraigne vertue , and thunder crackes beside . each hainous sinne it weares and wasteth , even as christs precious blood , and women , whiles their travel lasteth , it saves , it is so good . it doth bestowe great gifts and graces , on such as well deserve : and borne about in noisome places , from peril doth preserve . the force of fire , whose heat destroyeth , it breaks and bringeth down : and he or she that this enjoyeth , no water shall them drowne . a charme against shot , or a wastecote of proof . before the coming up of these agnus dei's , a holy garment called a wastecote for necessity was much used of our forefathers , as a holy relique , &c. as given by the pope , or some such arch-conjuror , who promised thereby all manner of immunity to the wearer thereof ; insomuch as he could not be hurt with any shot or other violence . and otherwise , that woman that would weare it , should have quick deliverance the composition thereof was in this order following . on christmas day at night , a threed must be spunne of flax , by a little virgine girle , in the name of the devil : and it must be by her woven , and also wrought with the needle . in the brest or fore-part thereof must be made with needle-worke two heads ; on the head at the right side must be a hat , and a long beard ; the left head must have on a crowne , and it must be so horrible , that it may resemble beelzebub , and on each side of the wastecote must be made a crosse . against the falling evill . moreover , this insuing is another counterfeit charme of theirs , whereby the falling evill is presently remedied . gaspar fert myrrham , thus melchior , balthasar aurum , haec tria qui secum portabit nomina regum , solvitur à morbo christi pietate caduco . gasper with his mirth beganne these presents to unfold , then melchior brought in frankincense , and balthasar brought in gold . now he that of these holy kings the names about shall bear , the falling ill by grace of christ shall never need to fear . this is as true a copy of the holy writing , that was brought downe from heaven by an angell to s. leo pope of rome ; and he ▪ did bid him take it to king charles , when he went to the battel at ronceval . and the angell said , that what man or woman beareth this writing about them with good devotion , and saith every day three pater nosters , three aves , and one creede , shall not that day be overcome of his enemies , either bodily or ghostly ; neither shall be robbed or slaine of theeves , pestilence , thunder , or lightning , neither shall be hurt with fire or water , not combred with spirits , neither shall have displeasure of lords or ladies : he shall not be condemned with false witnesse , nor taken with fairies , or any manner of axes , nor yet with the falling evil . also , if a woman be in travel , lay this writing upon her belly , she shall have easie deliverance , and the child right shape and christendome , and the mother purification of holy church , and all through vertue of these holy names of jesus christ following . ✚ iesus ✚ christus ✚ messias ✚ soter ✚ emmanuel ✚ sabbaoth ✚ adonai ✚ vnigenitus ✚ majestas ✚ paracleius ✚ salva●or noster ✚ agiros iskiros ✚ agios ✚ adona●os ✚ gasper ✚ melchior ✚ & balthasar ✚ matthaeus ✚ marcus ✚ lucas ✚ iohannes . the epistle of s. saviour , which pope leo sent to king charles , saying , that whosoever carrieth the same about him , or in what day soever he shall reade it , or shall see it , he shall not be killed with any iron toole ; nor be burned with fire , nor be drowned with water , neither any evill man or other creature may hurt him . the crosse of christ is a wonderfull defence ✚ the crosse of christ be alwaies with me ✚ the crosse is it which i do alwaies worship ✚ the crosse of christ is true health ✚ the crosse of christ doth lose the bands of death ✚ the crosse of christ is the truth and the way ✚ i take my journey upon the crosse of the lord ✚ the crosse of christ beateth down every evill ✚ the crosse of christ giveth all good things ✚ the crosse of christ taketh away paines everlasting ✚ the crosse of christ save me ✚ o crosse of christ be upon me , before me , and behind me ✚ because the ancient enemie cannot abide the sight of thee ✚ the crosse of christ save me , keep me , governe me , and direct me ✚ thomas bearing this note of thy divine majesty ✚ alpha ✚ omega ✚ first ✚ and last ✚ middest ✚ and end ✚ beginning ✚ and first begotten ✚ wisdome ✚ vertue ✚ . a popish periapt or charme , which must never be said , but carried about one , against theeves . i do go , and i do come unto you with the love of god , with the humility of christ , with the holinesse of our blessed lady , with the faith of abraham , with the justice of isaac , with the vertue of david , with the might of peter , with the constancy of paul , with the word of god , with the authority of gregory , with the prayer of clement , with the flood of iordan , p p p c g e g a q q est p t k a b g l k a x t g t b a m g que p x c g k q a p o q q r. oh onely father ✚ oh onely lord ✚ and iesus ✚ passing through the middest of them ✚ went in ✚ the name of the father ✚ and of the sonne ✚ and of the holy ghost ✚ . another amulet . joseph of a●imathea did find this writing upon the wounds of the side of iesus christ , written with gods finger , when the body was taken away from the crosse . whosoever shall carry this writing about him , shall not dye any evill death , if he beleeve in christ , and in all perplexities he shall soone be delivered , neither let him fear any danger at all . fons alpha & omega ✚ figa ✚ figalis ✚ sabbaoth ✚ emmanuel ✚ adonai ✚ o ✚ neray ✚ elay ✚ ●he ✚ rentone ✚ neger ✚ sahe ✚ pangeton ✚ commen ✚ a ✚ g ✚ l ✚ a ✚ mattheus ✚ marcus ✚ lucas ✚ iohannes ✚ ✚ ✚ titulus triumphalis ✚ iesus nasareuus rex iudaeorum ✚ ecce dominicae crucis signnm ✚ fugite partes adversae , vicit leo de tribu iudae , radix , david , aleluijah , kyrie eleeson , christe eleeson , pater noster , ave maria , & ne nos , & veniat super nos salutare tuum . oremus , &c. i find in a primer intituled the houres of our lady , after the use of the church of yorke , printed anno . a charme with this titling in red letters ; to all them that afore this image of pity devoutly shall say five pater nosters , five aves , and one credo , pitiously beholding these armes of christs passion , are granted thirty two thousand seven hundred fifty five years of pardon . it is to be thought that this pardon was granted in the time of pope boniface the nineth ; for platina saith that the pardons were sold so cheape , that the apostolicall authority grew into contempt . a papistical charme . signum sanctae crucis defendat me a malis praesentibus , praeteritis , & futuris , interioribus & exterioribus : that is , the signe of the crosse defend me from evils present , past , and to come , inward and outward . a charme found in the canon of the masse . also this charge is found in the canon of the masse , haec sacrosancta commixtio corporis & sanguinis domini nostri iesu christi fiat mihi , omnibusque sumentibus salus mentis & corporis , & ad vitam promerendam , & capessendam , praeparatio salutaris : that is , let this holy mixture of the body and blood of our lord jesus christ , be unto me , and unto all receivers thereof , health of mind and body , and to the deserving and receiving of life an healthful preparative . other papisticall charmes . aqua benedicta , sit mihi salus & vita . let holy water be , both health and life to me . adque nomen martini omnis haereticus fugiat palladus , when martins name is sung or said , let hereticks flie as men dismaid . but the papists have a harder charme than that ; to wit , fire and ●agot fire and fagot . a charme of the holy crosse . nulla salus est in domo , nisi cruce munit homo superliminaria . neque sentit gladium , nec amisit filium , quisquis egit talia : no health within the house doth dwell , except a man do crosse him well , at every doore or frame , he never feeleth the swords point , nor of his sonne shall lose a joint , that doth performe the same . furthermore as followeth . ista suos fortiores semper facit , & victores , morbos sanat & languores , reprimit daemonia . dat captivis libertatem , vitae confert novitatem , ad antiquam dignitarem , crux reduxit omnia . o crux lignum triumphale , mundi vera salus vale , inter ligna nullum tale , frande , flore , germine . medicina christiana , salva sanos , aegros sana , quod non valet vis humana , fit in tuo nomine , &c. it makes her souldiers excellent . and crowne●h them with victory , restores the lame and impotent , and healeth every malady . the devils of hell it conquereth , releaseth from imprisonment , newnesse of life it offereth , it hath all at commandement . o crosse of wood incomparable , to all the world most wholesome : no wood is half so honourable . in branch , in bud or blossome . o medicine which christ did ordaine , the sound save every hower , the sick and sore make whole again , by vertue of thy power . and that which mans unablenesse , hath never comprehended , grant by thy name of holynesse , it may be fully ended , &c. a charme taken out of the primer . this charm following is taken out of the primer aforesaid . omnipotens ✚ dominus ✚ christus ✚ messias ✚ with . names more , and as many crosses , and then proceeds in this wife ; ista nomina me protegant ab omni adversitate , plaga , & infirmitate corporis & animae , plenè liberent , & assistent in auxilium ista nomina regum , gasper , &c. & . apostoli ( videlicet ) petrus , &c. & . evangelistae ( vedelicet ) matthaeus , &c. mibi assistent in omnibus necessitatibus meis , ac me defendant & liberent ab omnibus periculis & corporis & animae , & omnibus malis praeteritis , praesentibus , & futuris , &c. chap. x. how to make holy water , and the vertues thereof , st. rufins charm , of the wearing and bearing of the name of iesus , that the sacrament of confession and the eucharist is of as much efficacy as other charms and magnified by l. vairus . if i did well , i should shew you the confection of all their stuffe , and how they prepare it ; but it would be too long . and therefore you shall only have in this place a few notes for the composition of certaine receipts , which instead of an apothecary if you deliver to any morrowm●sse priest , he will make them as well as the pope himselfe . mary now they wax every parliament deerer and deerer , although therewithall , they utter many stale drugs of their own . if you look in the popish pontifical , you shall see how they make their holy water ; to wit , in this sort : i conjure thee thou creature of water in the name of the father , and of the sonne , and of the holy-ghost , that thou drive the devill out of every corner and hole of this church , and altar ; so as he remaine not within our precincts that are just and righteous . and water thus used ( as durandus saith ) hath power of his own nature to drive away divels . if you will learn to make any more of this popish stuffe , you may go to the very masse-book , and find many good receipts : marry if you search durandus , &c. you shall find abundance . i know that all these charmes , and all these paltery confections ( though they were far more impious and foolish ) will be maintained and defended by massemongers , even as the residue will be by witchmongers : and therefore i will in this place insert a charm , the authority whereof is equal with the rest , desiring to have their opinions herein i find in a book called pomoerium sermonum quadragefimalium , that s. francis seeing rufinus provoked of the devil to think himself damned , charged rufinus to say this charme , when he next met with the devill ; aperios , & ibi 〈◊〉 nam stercus , which is as much to say in english as , open thy mouth , and i will pu● in a plum : a very ruffinly charme . leonard vairus writeth , de veris , piis , ac sanctis amuletis fascinum ●●que omnia veneficia destruent ibus ; wherein he specially commendeth the name of jesus to be worne . but the sacrament of confession he extolleth above all things , saying , that whereas christ with his power did be●throw divels out of mens bodies , the priest driveth the devil out of man soul by confession . for ( saith he ) these words of the priest , when he saith , ep te absolvo , are as effectuall to drive away the princes of darknesse , throo● the mighty power of that saying , as was the voice of god to drive away the darknesse of the world , when at the beginning he said fiat lux . he commendeth also as wholesome things to drive away devils , the sacrament of the eucharist , and solitarinesse , and silence . finally he saith , tha● if there be added hereunto an agnus dei , & the same be worne about on● neck by one void of sin , nothing is wanting that is good and wholesome for this purpose . but he concludeth , that you must wear and make 〈◊〉 in your forehead , with crossing your selfe when you put on your shoe ▪ and at every other action , &c. and that is also a present remedie to din● away devils , for they cannot abide it . chap. xi . of the noble balme used by moses , apishly counterfeited in the ch●rc● of rome . the noble balme that moses made , having indeed many excellent v●●●tues , besides the pleasant and comfortable savour thereof ; whe● withall moses in his politike lawes enjoined kings , queens , and prince to be anointed in their true and lawful elections and coronations , 〈◊〉 the everlasting king had put on man upon him , is apishly counterfeit in the romish church , with divers terrible conjurations , three bre●●●ings , crossewise , ( able to make a quezie stomach spue ) nine mumbli●● and three curtsies , saying thereunto , ave sanctum oleum , ter ave sancta balsamum . and so the devil is thrust out , and the holy ghost let 〈◊〉 to his place . but as for moses his balm , it is not now to be found either 〈◊〉 rome or elsewhere that i can learn. and according to this papisti●● order , witches and other superstitious people follow on , with charm● and conjurations made in form ; which many bad physicians also practi●●● when their learning faileth , as may appear by example in the sequele . chap. xii . the opin●on of ferrarins touching charmes , periapis , appensions , amulets , &c. of homericall medicines , of constant opinion , and the effects thereof . argerius ferrarius , a physician in these dayes of great account , doth say , that forsomuch as by no diet nor physicke any disease can be so taken away or extinguished , but that certain dregs and reliques will remaine : therefore physicians use physical alligations , appensions , peraipts , amulets , charmes , characters . &c. which he supposeth may do good ; but harm he is sure they can do none : urging that it is necessary and ex●pedient for a physician to leave nothing undone that may be devised for his patients recovery ; and that by such means many great cures are done . he citeth a great number of experiments out of alexander trallianus , aetius , octavianus , marcellus , philodotus , archigines , philostratus , plinie , &c dioscorides ; and would make men beleeve that galen ( who in truth despised and derided all those vanities ) recanted in his latter dayes his former opinion , and all his invectives tending against these magicall cures : writing also a book intituled de homerica medicatione , which no man could ever see , but one alexander trallianus , who saith he saw it : and further affirmeth , that it is an honest mans part to cure the sicke , by hook or by crooke , or by any means whatsoever . yea he saith that galen ( who indeed wrote and taught that incantamenta sunt muliercularum figmenta , and be the onely clokes of bad physicians ) affirmeth , that there is vertue and great force in incantations . as for example ( saith trallian ) galen , being now reconciled to this opinion , holdeth and writeth , that the bones which stick in ones throate , are avoided and cast out with the violence of charmes and inchanting words ; yea and that thereby the stone , the chollick , the falling sicknesse , and all feavers , gowts , fluxes , fistula's , issues of blood , and finally whatsoever cure ( even beyond the skill of himselfe or any other foolish physician ) is cured and perfectly healed by words of inchantment . marry m. ferrarius ( although he allowed and practised this kind of physick ) yet he protesteth that he thinketh it none otherwise effectuall , than by the way of constant opinion : so as he affirmeth that neither the character , nor the charme , nor the witch , nor the devill accomplish the cure ; as ( saith he ) the experiment of the toothach will manifestly declare , wherein the cure is wrought by the confidence or diffidence as well of the patient , as of the agent ; according to the poets saying . nos habitat non tartara , sed nec sider coeli , spiritus in nobis qui viget illa facit . a not hellish furies dwell in us , nor starres with influence heavenly ; the spirit that lives and rules in us , doth every thing ingeniously , this ( saith he ) commeth to the unlearned , through the opinion which they conceive of the characters and holy words : but the learned that know the force of the mind and imagination , worke miracles by miracles by means thereof ; so as the unlearned must have external helps , to do that which the learned can do with a word onely . he saith that this is called homerica medicatio , because homer discovered the blood of the word suppressed , and the infections healed by or in mysteries . chap. xiii . of the effects of amulets , the drift of argerius ferrarius in the commendation of charmes , &c. foure sorts of homericall medicines , and the choice thereof ; of imagination . as touching mine opinion of these amulets , characters , and such other bables , i have sufficiently uttered it else-where : and i will bewray the vanity of these superstitious trifles more largely hereafter . and therefore at this time i onely say , that those amulets , which are to be hanged or carried about one , if they consist of herbs , rootes , stones , or some other metall , they may have diverse medicinable operations ; and by the vertue given to them by god in their creation , may worke strange effects and cures : and to impute this vertue to any other matter is witchcraft . and whereas a. ferrarius commendeth certaine amulets , that have no shew of physicall operation ; as a naile taketh from a crosse , holy water , and the very signe of the crosse , with such like popish stuffe : i think he laboureth thereby rather to draw men to popery , than to teach or perswade them in the truth of physick or philosophie . and i think thus the rather , for that he himselfe seeth the fraud hereof ; confessing that where these magical physicians apply three seeds of three-leaved grass to a tertian ague , and foure to a quartaine , that the number is not material . but to these homerical medicines he saith there are foure sorts , whereof amulets , characters , and charmes , are three : howbeit he commendeth and preferreth the fourth above the rest ; and that he saith consisteth in illusions , which he more properly calleth stratagems . of which sort of illusions he alleadgeth for example , how philodotus did put a cap of lead upon ones head , who imagined he was headlesse , whereby the party was delivered from his disease or conceipt . item another cured a woman that imagined , that a serpent or snake did continually gnaw and teare her entrailes ; and that was done onely by giving her a vomit , and by foisting into the matter vomited a little serpent or snake , like unto that which she imagined was in her belly . item , another imagined that he alwaies burned in the fire , under whose bed a fire was privily conveyed , which being raken out before his face , his fansie was satisfied , and his heat allayed . hereunto pertaineth , that the hickot is cured with sudden feare or strange newes : yea by that meanes agues and many other strange and extreame diseases have been healed . and some that have lien so sick and sore of the gowt , that they could not remove a joint , through sudden feare of fire , or ruin of houses , have forgotten their infirmities and greefs , and have run away . but in my tract upon melancholy , and the effects of imagination , and in the discourse of natural magick , you shall see these matters largely touched . chap. xiv . choice of charmes against the falling evill , the biting of a mad dog , the stinging of a scorpion , the tooth-ach , for a woman in travel , for the kings evil , to get a thorne out of any member , or a bone out of ones throte , charmes to be said fasting , or at the gathering of hearbs , for sore eyes , to open locks , against spirits , for the bots in a horse , and specially for the duke of alba's horse , for sower wines , &c. there be innumerable charmes of conjurers , bad physitians , lewd chirurgians , melancholike witches , and couseners , for all diseases and griefs ; specially for such as bad physitians and chirurgians know not how to cure , and in truth are good stuffe to shadow their ignorance , wherof i will repeate some . for the falling evill . take the sick man by the hand , and whisper these words softly in his ear , i conjure thee by the sun and moon , and by the gospel of this day delivered by god to hubert , giles , cornelius and john , that thou rise and fall no more . otherwise : drink in the night at a spring water out of a skull of one that hath been slaine . otherwise : eat a pig killed with a knife that flew a man. otherwise as followeth . ananizapta ferit mortem , dum laedere quaerit , est mala mors capta , dum dicitur ananizapta , ananizapta dei nunc miserere mei . ananizapta smiteth death , whiles harm intendeth he , this word ananizapta say , and death shall captive be , ananizapta o of god , have mercy now on me . against the biting of a mad dog . put a silver ring on the finger , within the which these words are graven ✚ habay ✚ habar ✚ hebar ✚ and say to the person bitten with a mad dog , i am thy saviour , lose not thy life : and then prick him in the nose thrice , that at each time he bleed . otherwise : take pilles made of the skull of one that is hanged . otherwise : write upon a peece of bread , irioni , khiriora , esser , khuder , fer●s ; and let it be eaten by the party bitten . otherwise : o rex gloriae iesu christe , veni cum pace 〈◊〉 nomine patris max , in nomine filii max , in nomine spiritus sancti prax ● gasper , melchior , balthasar ✚ prax ✚ max ✚ deus i max ✚ but in troth this is very dangerous ; insomuch as if it be not speedily and cunningly prevented , either death or frensie insueth , through infection of the humour left in the wound bitten by a mad dog : which because bad chirurgians cannot cure , they have therefore used foolish co●sening charms . but dodonaeus in his hearball saith , that the hearb alysson cureth it : which experiment , i doubt not , will prove more true then all the charms in the world . but where he saith , that the same hanged at a mans gate or entry , preserveth him and his cattel from inchantment , or bewitching , he is overtaken with folly . against the biting of a scorpion . say to an asse secretly , and as it were whispering in his eare ; i am bitten with a scorpion . against the toothach . scarifie the gums in the griefe , with the tooth of one that hath been slaine . otherwise : galbes galbat , galdes galdat . otherwise , a ●●hur hus , &c. otherwise : at saccaring of masse hold your teeth together and say * os non comminuetis ex eo . otherwise : strigiles falcesque de●t●tae , dentium dolorem persanate ; o horse-combs and sickles that have so many teeth , come heal of my toothach . a charme to release a woman in travel . throwe over the top of the house , where a woman in travel lieth , ● stone , or any other thing that hath killed three living creatures , namely , a man , a wild bore , and a she-bear . to heale the kings or queens evil , or any other sorenesse in the throte . remedies to cure the kings or queens evil , is first to touch the place with the hand of one that died an untimely death . otherwise : let a virgine fasting lay her hand on the sore , and say ; apollo denieth that the heate of the plague can increase , where a naked virgine quencheth it : and spet three times upon it . a charm read in the romish church , upon saint blazes day , that will fetch a thorne out of any place of ones body , a bone out of the throte , &c. lect. . for the fetching of a thorne out of any place of ones body , or a bone out of the throte , you shall reade a charm in the romish church upon st. blazes day ; to wit , call upon god ▪ and remember st. blaze . this st. blaze could also heale all wild beasts , that were sick or lame , with laying on of his hands : as appeareth in the lesson read on his day , where you shall see the matter at large . a charme for the head-ach . tie a halter about your head , wherewith one hath been hanged . a charme to be said each morning by a witch fasting , or at least before she go abroad . the fire bites , the fire bites , the fire bites ; hogs turd over it , hogs turd over it , hogs turd over it ; the father with thee , the sonne with me , the holy ghost between us both to be : ter . then spit over one shoulder , and then over the other , and then three times right forward . another charme that witches use at the gathering of their medicinable herbs . haile be thou holy herbe growing on the ground , all in the mount * calvarie first wert thou found , thou art good for many a sore , and healest many a wound , in the name of sweet iesus i take thee from the ground . an old womans charme , wherewith she did much good in the countrey , and grew famous thereby . an old woman that healed all diseases of cattel ( for the which she never took any reward but a peny & a loafe ) being seriously examined by what words she brought these things to pass , confessed that after she had touched the sick creature , she alwayes departed immediately ; saying : my loase in my lap , my penny in my purse ; thou art never the better , and i am never the worse . another like charme . a gentlewoman having sore eyes , made her mone to one , that promised her helpe , if she would follow his advise : which was onely to weare about her neck a scroll sealed up , whereinto she might not looke . and she conceaving hope of cure thereby , received it under the condition , and left her weeping and teares , wherewith she was wont to bewaile the miserable darknesse , which she doubted to indure : whereby in short time her eyes were well amended : but alas ! she lost soon after that pretious , jewell , and thereby returned to her wonted weeping , and by consequence to her sore eyes . howbeit , her jewell or scroll being sound againe , was looked into by her deer friends , and this onely posie was contained therein . the devill pull out both thine eyes , and * etish in the holes likewise . whereby partly you may see what constant opinion can do , according to the saying of plato ; if a mans fansie or mind give him assurance th●● a hurtfull thing shall do him good , it may do so , &c. a charme to open locks . as the herbs called aethiopides will open all locks ( if all be true that inchanters say ) with the help of certain words : so be there charmes also and periap●s , which without any herbs can do as much : ● for example . take a peece of wax crossed in baptisme , and do but pri●● certain flowers therein , and tie them in the hinder fl●irt of your shirt and when you would undo the lock , blow thrice therein , saying ; arato 〈◊〉 partiko ho● maratarykin . i open this doore in thy name that i am forced to breake , as thou brakest hell-gates , in nomine patris , & filii , & spi●i●● sancti , amen . a charme to drive away spirits that haunt any house . hang in every of the foure corners of your house this sentence written upon virgin parchment , omnis spiritus l●udet dominum : m●se● habent & prophetas : exurgat deus , & dissipan●ur inimici ejus . a pretty charme or conclusion for one possessed . the possessed body must go upon his or her knees to the church , ho● farre so ever it be off from their lodging ; and so must creep without going out of the way , being the common high way , in that sort , 〈◊〉 soule and dirty soever the same be ; or whatsoever lie in the way , 〈◊〉 shunning any thing whatsoever ▪ untill he come to the church , where 〈◊〉 must heare masse devoutly , and then followeth recovery . another for the same purpose . there must be commended to some poore begger the saying of 〈◊〉 pater nosters , and five aves ; the first so be said in the name of the party possessed , or bewitched : for that christ was led into the garden ▪ secondly , for that christ did sweat both water and blood ; thirdly , for that christ was condemned ; fourthly , for that he was crucified gui●●lesse ; and fiftly , for that he suffered to take away our sins . then 〈◊〉 the sick body heare masse eight daies together , standing in the 〈◊〉 where the gospell is said , and must mingle holy water with his meate 〈◊〉 his drink , and holy sal● also must be a portion of the mixture . another to the same effect . the sick man must fast three dayes , and then he with his parents 〈◊〉 come to church , upon an embering friday ; and must heare the 〈◊〉 for that day appointed , and so likewise the saturday and sunday following and the priest must read upon the sick-mans head that gospel , which is 〈◊〉 in september , and in grap-hearvest , after the feast of holy crosse . in 〈◊〉 quatuor temporum , in ember-daies : then let him write and carry it abo●● his necke , and he shall be cured . another charme or witch-craft for the same . this office or conjuration following was first authorized and printed at rome , and afterwards at avenion , anno . and lest that the devill should lie hid in some secret part of the body , every part thereof is named ; obsecro te iesu christe , &c. that is : i beseech thee o lord jesus christ , that thou pull out of every member of this man all infirmities , from his head , from his haire , from his braine , from his forehead , from his eyes , from his nose , from his eares , from his mouth , from his tongue , from his teeth , from his jawes , from his throate , from his neck , from his backe , from his brest , from his paps , from his heart , from his stomach , from his sides , from his flesh , from his blood , from his bones , from his legs , from his feet , from his fingers , from the soles of his feet , from his marrow , from his sinewes , from his skin , and from every joint of his members , &c. doubtlesse jesus christ could have no starting hole , but was hereby every way prevented and pursued ; so as he was forced to do the cure : for it appeareth hereby , that it had been insufficient for him to have said ; depart out of this man thou unclean spirit , and that when he so said he did not performe it . i do not think that there will be found among all the heathens superstitious fables , or among the witches , conjurors , poets ; knaves , coseners , fooles , &c. that ever wrot , so impudent and impious a lie or charm as is read in barnardine de bustis ; where , to cure a sick man , christs body , to wit : a wafer-cake , was outwardly applied to his side , and entered into his heart , in the sight of all the standers by . now , if grave authors report such lies , what credit in these cases shall we attribute unto the old wives ales , that sprenger , institor , bodin , and others write ? even as much as to ovids metamorphosis , aesops fables , moores utopia , and divers other ●ansies ; which have as much truth in them , as a blind man hath sight in his eye . a charme for the bots in a horse . you must both say and do thus upon the diseased horse three dayes together , before the sunne rising : in nomine pa ✚ tris & fi ✚ lii & spiritus ✚ sancti ; exorcizo te ve●mem per deum pa ✚ trem , & si ✚ lium & spiritum ✚ sanctum : that is , in the name of god the father , the sonne , and the holy ghost , i conjure thee o worm by god the father , the son , and the holy ghost ; that thou neither eate nor drink the flesh , blood or bones of this horse ; and that thou hereby maist be made as patient as iob , and as good as s. iohn baptist , when he baptized christ in iordan , in nomine pa ✚ ●ris & fi ✚ lii et spiritus ✚ sancti . and then say three pater nosters , and three aves , in the right eare of the horse , to the glory of the holy trinity . do ✚ minus fili ✚ us spiri ✚ tus mari ✚ a. there are also divers bookes imprinted , as it should appeare with the authority of the church of rome , wherein are contained many medicinall prayers , not onely against all diseases of horses , but also for every impediment and fault in a horse : insomuch as if a shoe fall off in the middest of his journey , there is a prayer to warrant your horses hoof , so as it shall no ● breake , how farre so ever he be from the smithes forge . item , the duke of alba his horse was consecrated , or canonized in the low-countries , at the solemne masse ; wherein the popes bull , and also his charm was published ( which i will hereafter recite ) he in the mean time sitting as vice-roy with ●his consecrated standart in his hand , till masse was done . a charm against vineger . that wine wax not eager , write on the vessel , gustate & videte , qu●● am suavis est dominus . chap. xv. the inchanting of serpents and snakes , objections answered concerning the same ; fond reasons why charmes take effect the rein , m●homets pigeon , miracles wrought by an asse at memphis in aegypt , popish charmes against serpents , of miracleworkers , the taming , 〈◊〉 snakes , bodins lie of snakes . concerning the charming of serpents and snakes , mine adversaries ( 〈◊〉 i have said ) think they have great advantage by the words of david is the fifty eight psalme ; and by jeremy ; chap. eight ; expounding the one prophet by virgil , the other by ovid. for the words of david are these their poison is like the poison of a serpent , and like a deafe adder , th● stoppeth his eare , and heareth not the voice of the charmer , charm 〈◊〉 never so cunningly . the words of virgil are these ; frigidus , in 〈◊〉 cantando rumpitur anguis . as he might say , david thou liest ; for the cold-natured snake is by the charms of the inchanters broken all to peece in the field where he lieth . then cometh ovid , and he taketh his countreymans part , saying in the name and person of a witch ; vipereas 〈◊〉 verbis & carmine fauces ; that is , i with my words and charmes can bre●● in sunder the vipers jawes . matry jeremy on the other side encountereth this poetical witch , and he not onely defendeth , but expoundeth his fellowe prophets words , and that not in his own name but in the na●● of almighty god ; saying ; i will send serpents and cockatrices among you , which cannot be charmed . now let any indifferent man ( christian or heathen ) judge , whe th●● the words and minds of the prophets do not directly oppugne these po●● words ( i will not say minds ) for that i am sure they did therein but jest 〈◊〉 trifle , according to the common fabling of lying poets . and certainly , i 〈◊〉 encounter them two with other two poets , namely propertius and horace the one merrily deriding , the other seriously impugning their fantastic● poetries , concerning the power and omnipotency of witches . for when virgil , ovid , &c. write that witches with their charmes fetch down the moon and starres from heaven , &c. propertius mocketh them in the words following : at vos deductae quibus est fallacia lunae , et labor in magicis sacra piare focis , en agedum dominae mentem convertite nostrae , et facite illa meo palle at ore magis , tunc ego crediderim vobis & sidera & amnes posse circeis ducere carminibus . but you that have the subtil slight , of fetching down the moon from skies ; and with inchanting fire bright , attempt to purge your sacrifice : lo now , go too , turn ( if you can ) our madams mind and sturdy heart , and make her face more pale and wan , than mine : which if by magick art you do , then will i soon believe , that by your witching charmes you can from skies aloft the starres remeeve , and rivers turne from whence they ran . and that you may see more certainly , that these poets did but jest and deride the credulous and timerous sort of people , i thought good to shew you what ovid saith against himself , and such as have written so incredibly and ridiculously of witches omnipotency : nec mediae magicis finduntur cantibus angues , nec redit in fonies unda supina suos . snakes in the middle are not riven with charmes of witches cunning , nor waters to their fountains driven by force of backward-running . as for horace his verses i omit them , because i have cited them in another place . and concerning this matter card anus saith , that at every eclipse they were wont to thinke , that witches pulled down the sun and moon from heaven . and doubtlesse , hence came the opinion of that matter , which spred so farre , and continued so long in the common peoples mouthes , that in the end learned men grew to believe it , and to affirm it in writing . but here it will be objected , that because it is said ( in the places by me alleadged ) that snakes or ●ipers cannot be charmed ; ergo other things may : to answer this argument , i would aske the witchmonger this question , to wit , whether it be expedient , that to satisfy his folly , the holy ghost must of necessity make mention of every particular thing that he imagineth may be bewitched ? i would also ask of him , whatt priviledge a snake hath more then other creatures , that he only may no , and all other creatures may be bewitched ; i hope they will not say , that either their faith or infidelity is the cause thereof ; neither do i admit the answer of such divines as say , that he cannot be bewitched : for that he seduced eve ; by meanes whereof god himselfe cursed him ; and thereby he is so priviledged , as that no witches charme can take hold of him . but more shall be said hereof in the sequel . danaeus saith , that witches charmes take soonest hold upon snakes and adders ; because of their conference and familiarity with the devil , whereby the rather mankind through them was seduced . let us seek then an answer for this cavil ; although in truth it needeth not : for the phrase of speech is absolute , and imports not a special quality proper to the nature of a viper any more , than when i say : a cony cannot flie : you should gather and conclude thereupon , that i meant that all other beasts could flie . but you sha●l understand , that the cause why these vipers can rather withstand the voice and practise of inchanters and sorcerers , than other c●eatures , is , for that they being in body and nature venomous cannot so soone or properly receive their destruction by venome , whereby the witches in other creatures bring their mischievous practises more easily to passe , according to virgile saying ; corrup● que lacius , infecit pabula tabo . she did infect with poison strong both ponds and pastures all along . and thereupon the prophet alludeth unto their corrupt and inflexible nature , with that comparison ; and not ( as tremelius is f●in to shift it ) with stopping one eare with his tale , and laying the other close to the ground ; because he would not heare the charmers voice . for the snake hath neither such reason , nor the words such effect : otherwise the snake must know our thoughts . it is also to be considered , how untame by nature these vipers ( for the most part ) are , insomuch as they be not by mans industry or cunning to be made familiar , or train'd to do any thing , whereby admiration may be procured : as bomelio feats his dog could do ; or mahomets pigeon , which would resort unto him , being in the middest of his campe , and picke a pease out of his eare ▪ in such sort that many of the people thought that the holy ghost came and told him a tale in his eare : the same pigeon also brought him a scroll , wherein was written , re●e esto , and laid the same in his neck . and because i have spoken of the docility of a dog and a pigeon , though i could cite an infinite number of like tales , i will be bold to trouble you but with one more . at memphis in aegypt , among other juggling knacks , which were there usually shewed , there was one that took such paines with an asse , that he had taught him all these qualities following . and for gaine he caused a stage to be made , and an assembly of people to meet ; which being done , in the manner of a play , he came in with his asse , and said ; the sultane hath great need of asses to help to carry stones and other stuffe , towards his great building which he hath in hand . the asse immediately fell downe to the ground , and by all signes shewed himselfe to be sick , and at length to give up the ghost : so as the juggler begged of the assembly money towards his losse . and having gotten all that he could , he said ; now my masters , you shall see mine asse is yet alive , and doth but counterfeit ; because he would have some money to buy him provender , knowing that i was poor , and in some need of releef . hereupon he would needs lay a wager , that his asse was alive , who to every mans seeming was starke dead . and when one had laid money with him thereabout , he commanded the asse to rise , but he lay still as though he were dead : then did he beat him with a cudgel , but that would not serve the turne , untill he addressed his speech to the asse , saying ( as before ) in open audience ; the sultan hath commanded , that all the people shall ride out to morrow , and see the triumph , and that the faire ladies will then ride upon the fairest asses , and will give notable provender unto them , and every asse shall drink of the sweet water of nilus : and then lo the asse did presently start up , and advance himself exceedingly . lo ( quoth his master ) now i have wonne : but in troth the major hath borrowed mine asse , for the use of the old ill-favoured witch his wife : and thereupon immediately he hung down his eares , and halted down right , as though he had been stark lame . then said his master ; i perceive you love young pretty wenches : at which words he looked up , as it were with joyful cheere . and then his master did bid him go choose one that should ride upon him ; and he ran to a very handsome woman , and touched her with his head , &c. a snake will never be brought to such familiarity , &c. bodin saith , that this was a man in the likenesse of an asse : but i may rather think that he is an asse in the likenesse of a man. well , to returne to our serpents , i will tell you a story concerning the charming of them , and the event of the same . in the city of salisborough there was an inchanter , that before all the people tooke upon him to conjure all the serpents and snakes within one mile compasse into a great pit or dike , and there to kill them . when all the serpents were gathered together , as he stood upon the brinke of the pit , there came at the last a great and horrible serpent , which would not be gotten downe with all the force of his incantations : so as ( all the rest being dead ) he flew upon the inchanter , and clasped him in the middest , and drew him down into the said dike , and there killed him . you must think that this was a devil in a serpents likenesse , which for the love he bare to the poore snakes , killed the sorcerer ; to reach all other witches to beware of the like wicked practise . and surely , if this be not true , there be a great number of lies contained in m. mal. and i. bodin . and if this be well weighed , and conceived , it beateth downe to the ground all those witchmongers arguments , that contend to wring witching miracles out of this place . for they disagree notably , some denying and some affirming that serpents may be bewitched . neverthelesse , because in every point you shall see how popery agreeth with paganisme , i will recite certaine charmes against vipers , allowed for the most part in and by the church of rome : as followeth . i conjure thee o serpent in this house , by the five holy wounds of our lord , that thou remove not out of this place , but here stay , as certainly as god was borne of a pure virgine . otherwise i conjure thee serpent in nomine patris , & filii , & spiritus sancti : i command thee serpent by our lady s. mary , that thou obey me , as wax obeyeth the fire , and as fire obeyeth water ; that thou neither hurt me , nor any other christian , as certainly as god was borne of an immaculate virgine , in which respect i take thee up , in nomine patris , & filii , & spiritus sancti : ely lash eiter , ely lash eiter , ely lash eiter . otherwise : o vermine , thou must come as god came unto the iewes . otherwise l. vairus saith , that serpens quernis frondibus contacta , that a serpent touched with oake-leaves dieth , and stayeth even in the beginning of his going , if a feather of the bird ibis be cast or thrown upon him : and that a viper smitten or hot with a reed is astonied , and touched with a beechen branch is presently numme and stiffe . here is to be remembered , that many use to boast that they are of s. pauls race and kindred , shewing upon their bodies the prints of serpent● which ( as the papists affirme ) was incident to all them of s. pauls stock . marry they say herewithall , that all his kinsfolks can handle serpents , or any poison without danger . others likewise have ( as they brag ) a katharine-wheele upon their bodies , and they say they are kinne to s. katharine , and that they can carry burning coales in their bare hands , and dip their said hands in hot skalding liquor , and also go into hot ovens . whereof though the last be but a bare jest , and to be done by any that will prove ( as a bad fellow in london had used to do , making no tarrianc●e at all therein : ) yet there is a shew made of the other , as though it were certaine and undoubted ; by anointing the hands with the juice of mallowes , mercury , urine , &c. which for a little time are defensatives against these scalding liquors , and scorching fires . but they that take upon them to worke these mysteries and miracles , do indeed ( after rehearsall of these and such like words and charmes ) take up even in their bare hands , those snakes and vipers , and sometimes p●● them about their necks , without receiving any hurt thereby , to the terror and astonishment of the beholders , which naturally both feare and abhorre all serpents . but these charmers ( upon my word ) dare not trust to their charmes , but use such an inchantment , as every man may lawfully use , and in the lawfull use thereof may bring to passe that they shall be in security , and take no harme , how much soever they handle them : marry with a woollen rag they pull out their teeth before hand , as some men say ; but as truth is , they weary them , and that is of certainty . and surely this is a kind of witchcraft , which i terme private confederacy . bodin saith , that all the snakes in one countrey were by charmes and verses driven into another region : perhaps he meaneth ireland , where s. patrik is said to have done it with his holynesse , &c. james sprenger and henry institor affirme , that serpents and snakes , and their skins exceed all other creatures for witchcraft : insomuch as witches do use to bury them under mens thresholds , either of the house or stalles , whereby barrennesse is procured both to woman and beast : yea and that the very earth and ashes of them continue to have force of fascination . in respect whereof they wish all men now and then to dig away the earth under their thresholds , and to sprinkle holy water in the place , and also to hang boughes ( hallowed on midsummer day ) at the stall doore where the cattel stand : and produce examples thereupon , of witches lies , or else their owne , which i omit , because i see my book groweth to be greater than i meant it should be . chap. xvi . charmes to carry water in a sive , to know what is spoken of us behind our backs , for bleere eyes , to make seeds to grow well , of images made of wax , to be rid of a witch , to hang her up , notable authorities against waxen images , a story bewraying the knavery of waxen images . leonardus vairus saith , that there was a prayer extant , whereby might be carried in a sive , water , or other liquor : i think it was clam clay ; which a crow taught a maid , that was promised a cake of so great quantity , as might be kneaded of so much floure , as she could wet with the water that she brought in a sive , and by that meanes she clamd it with clay , and brought in so much water , as whereby she had a great cake , and so beguiled her sisters , &c. and this tale i heard among my grandams maides , whereby i can decipher this witchcraft . item , by the tingling of the eare , men heretofore could tell what was spoken of them . if any see a scorpion , and say this word ( bud ) he shall not be stung or bitten therewith . these two greek letters Π and a written in a paper , and hung about ones neck , preserve the party from bleereyednesse . cummin or hempseed sowen with cursing and opprobrious words grow the faster and the better . berosus anianus maketh witchcraft of great antiquity : for he saith , that c ham touching his fathers naked member uttered a charme , whereby his father became emasculated or deprived of the powers generative . a charme teaching how to hurt whom you list with images of wax , &c. make an image in his name , whom you would hurt or kill , of new virgine wax ; under the right arme-poke whereof place a swallows heart , and the liver under the left ; then hang about the neck thereof a new thred in a new needle pricked into the member which you would have hurt , with the rehearsall of certain words : which for the avoiding of foolish superstition and credulity in this behalf is to be omitted . and if they were inserted , i dare undertake ▪ they would do no harme , were it not to make fooles , and catch gudgins . otherwise ; sometimes these images are made of brasse , and then the hand is placed where the foot should be , and the foot where the hand , and the face downward . otherwise ; for a greater mischiefe , the like image is made in the forme of a man or woman , upon whose head is written the certain name of the party ; and on his or her ribs these words , ailif , casyl , zaze , hit , mel meltat ; then the same must be buried . otherwise ; in the dominio● of mars , two images must be prepared , one of wax , the other of the earth of a dead man ; each image must have in his hand a sword wherewith a man hath been slain , and that he must be slain may have his head thrust through with a foin . in both must be written certain peculiar characters , and then must they be hid in a certain place . otherwise ; to obtain a womans love , an image must be made in the hour of venus , of virgine wax , in the name of the beloved , whereupon a character is written , and is warmed at a fire , and in doing thereof the name of some angell must be mentioned . to be utterly rid of the witch , and to hang her up by the haire , you must prepare an image of the earth of a dead 〈◊〉 to be baptized in another mans name , whereon the name , with a character , must be written : then must it be perfumed with a rotten bone , and then these psalmes read backward ; domine dominus noster , dominus illuminatio mea , domine exaudi orationem meam , deus laudem meam 〈◊〉 tacueris ; and then bury it , first in one place , and afterwards in another . howbit , it is written in the . article of the determination of paris , th●● to affirme that images of brasse , lead , gold , of white or red wax , or of any other stuffe , conjured , baptized , consecrated , or rather execrated through these magical arts at certaine daies , have wonderful vertue● , or such as are avowed in their bookes or assertions , is error in faith , 〈◊〉 philosophy , and true astronomy ; yea it is concluded in the . article of that councell , that it is as great an error to believe those things , as to do them . but concerning these images , it is certain that they are much feare● among the people , and much used among cousening witches , as party appeareth in this discourse of mine else-where , and as partly you may see by the contents of this story following . not long sithence , a young maiden ( dwelling at new romny here in kent ) being the daughter of one ● . l. stuppeny ( late jurat of the same town but dead before the execution hereof ) and afterwards the wife of thom. eps ( who is at this instant ma●or of romny ) was visited with sicknesse , whose mother and father in 〈◊〉 being abused with credulity concerning witches supernatural power , repaired to a famous witch called mother baker , dwelling not farre from thence at a place called stonstreet , who , according to witches couse●ing custome , asked whether they mistrusted not some bad neighbour , 〈◊〉 whom they answered that indeed they doubted a woman neer unto them ( and yet the same was of the honester and wiser sort of her neighbour , reputed a good creature . ) neverthelesse the witch told them that these was great cause of their suspition : for the same , said she , is the very part● that wrought the maidens destruction , by making a heart of wax , & pri●●ing the same with pins and needles ; affirming also that the same neighbor of hers had bestowed the same in some secret corner of the house . this being beleeved , the house was searched by credible persons , but nothing could be found . the witch or wise woman being certified hereof , continued her assertion , and would needs go to the house where she herself ( as she affirmed ) would certainly find it . when she came thither , she used her cunning , as it chanced , to her own confusion , or at leastwise to her detection : for herein she did , as some of the wiser sort mistrusted that she would do , laying down privily such an image , as she had before described , in a corner , which by others had been most diligently searched and looked into , and by that meanes her cousenage was notably bewrayed . and i would wish that all witchmongers might pay for their lewd repaire to inchanters , and consultation with witches , and such as have familiar spirits , as some of these did , and that by the order of the high commissioners , which partly for respect of neighbourhood , and partly for other considerations , i leave unspoken of . chap. xvii . sundry sorts of charms tending to diverse purposes , and first , certain charms to make taciturnity in tortures . imparibus meritis tria pendont corpora ramis , dismas & gestas , in medio est divina potestas , dismas damnatur , gestas ad astra levatur : three bodies on a bough do hang , for merits of inequality , dismas and gestas , in the midst the power of the divinity . dismas is damn'd , but gestas lifted up above the starres on high . also this : eructavit cor meum verbum bonum : veritatem nun quam di●am regi . otherwise : as the milk of our lady was lussious to our lord jesus christ ; so let this torture or rope be pleasant to mine armes and members . otherwise ; iesus autem transiens per medium illorum ibat . otherwise ; you shall not breake a bone of him . counter-charms against these and all other witchcrafts , in the saying also whereof witches are vexed , &c. eructavit cor meum verbum bonum , dicam cuncta opera mea regi . otherwise : domine labia mea aperies , & os meum annunciabit veritatem . otherwise : contere brachia iniqui rei , & lingua maligna subvertet ur . a charm for the choine cough . take three sips of a chalice , when the priest hath said masse , and swallow it down with good devotion , &c. for corporall or spiritual rest . in nomine patris , up and downe , et filii & spiritus sancti upon my crowne , crux christi upon my brest , sweet lady send me eternal rest . charmes to find out a theefe . the meanes how to find out a theefe , is thus : turne your face to the east , and make a crosse upon christall with oile alive , and under the crosse write these two words ( saint helen . ) then a child that is innocent , and a chaste virgine borne in true wedlock , and not base begotten , of the age of ten yeares , must take the christall in his hand , and behind his back , kneeling on thy knees , thou must devoutly and reverently say over this prayer thrice : i beseech thee my lady s. helen , mother of king constantine , which diddest find the crosse whereupon christ died : by that thy holy devotion , and invention of the crosse , and by the same crosse , and by the joy which thou conceivedst at the finding thereof , and by the love which thou bearest to thy sonne constantine , and by the great goodnesse which thou doest alwaies use , that thou shew me in this christall , whatsoever i aske or desire to know ; amen . and when the child seeth the angel in the christal , demand what you will , and the angel will make answer thereunto . memorandum , that this be done just at the sunne-rising , when the weather is faire and cleer . cardanus derideth these and such like fables ; and setteth downe his judgement therein accordingly , in the sixteenth booke de rerum ver . these conjurors and coseners forsooth will shew you in a glasse the theefe that hath stolne any thing from you , and this is their order . they take a glasse-viall full of holy water , and set it upon a linnen cloth , which hath been purified , not onely by washing , but by sacrifice , &c. on the mouth of the viall or urinall , two olive-leaves must be laid acrosse , with a little conjuration said over it , by a child ; to wit thus : angele bone , angele candide , per tuam sanctitatem , meamque virginite●em , ostende mihi furem : with ●hree pater noste●s , three aves , and betwixt either of them a * crosse made with the naile of the thombe upon the mouth of the viall ; and then shall be seen angels ascending and descending as it were motes in the sunne-beames . the theefe all this while shall suffer great torments , and his face shall be seen plainly , even as plainly i beleeve as the man in the moone . for in truth , there are toies artificially conveyed into glasse , which will make the water bubble , and devises to make images appeare in the bubbles , as also there be artificial glasses , which will shew unto you that shall looke thereinto , many images of divers formes , and some so small and curious , as they shall in favour resemble whomsoever you think upon . looke in john bap. neap ▪ for the confection of such glasses . the subtilties hereof are so de●ected , and the mysteries of the glasses so common now , and their cosenage so well knowne , &c. that i need not stand upon the particular confutation hereof . cardanus in the place before cited reporteth , how he tried with children these and divers circumstances the whole illusion , and found it to be plaine knavery and cosenage . another way to find out a theefe that ahht stolne any thing from you . go to the sea-side , and gather as many pebles as you suspect persons for that matter ; carry them home , & throw them into the fire , & bury them under the threshold , where the parties are like to come over . there let them lie three dayes , and then before sun rising take them away . then set a porrenger full of water in a circle , wherein must be made crosses every way , as many as can stand in it ; upon the which must be written ; christ overcometh , christ reigneth , christ commandeth . the porrenger also must be signed with a crosse , and a form of conjuration must be pronounced . then each stone must be thrown into the water , in the name of the suspected . and when you put in the stone of him that is guilty , the stone will make the water boile , as though glowing iron were put thereinto . which is a meere knack of legierdemaine , and to be accomplished divers waies . to put out the theeves eye . reade the seven psalmes with the letany , and then must be said a horrible prayer to christ , and god the father , with a curse against the theefe . then in the middest of the step of your foote , on the ground where you stand , make a circle like an eye , and write thereabout certain barbarous names , and drive with a coopers hammer , or addes into the middest thereof a brazen naile consecrated , saying : iustus es domine , et justa judicia tua . then the thiefe shall be bewraied by his crying out . another way to find out a thiefe . stick a paire of sheeres in the rind of a sive , and let two persons set the top of each of their forefingers upon the upper part of the sheeres , holding it with the sive up from the ground steddily , and aske peter and paul whether a. b. or c. hath stolne the thing lost , and at the nomination of the guilty person , the sive will turne round . this is a great practise in all countries , and indeed a very bable . for with the beating of the pulse some cause of that motion ariseth , some other cause by slight of the fingers , some other by the wind gathered in the ●ive to be staid , &c. at the pleasure of the holders . some cause may be the imagination , which upon conceit at the naming of the party altereth the common course of the pulse . as may well be conceived by a ring held steddily by a thred betwixt the finger and the thombe , over or rather in a goblet or glasse ; which within short space will strike against the side thereof so many strokes as the holder thinketh it a clocke , and then will stay : the which who so proveth shall find true . a charme to find out or spoile a theefe . of th●s matter , concerning the apprehension of theeves by w●●ds , i will ci●e one charme , called s. adelberts curse ; being both for length of words sufficient to wery the reader , and for substantiall stuffe comprehending all that appertaineth unto blasphemous speech or cursing , allowed in the church of rome , as an excommunication and inchantment . saint adelberts curse or charme against theeves . by the authority of the omnipotent father , the sonne , and the holy ghost , and by the holy virgine mary mother of our lord jesu christ , and the holy angels and archangels , and s. michael , and s. john baptist , and in the behalfe of s. peter the apostle , and the risidue of the apostles , and of s. stephen , and of all the martyrs , of s. sylvester , and of s. adelbert , and all the confessors , and s. alegand , and all the holy virgins , and of all the saints in heaven and earth , unto whom there is given power to bind and loose : we do excommunicate , damne , curse , and bind with the knots and bands of excommunication , and we do segregate from the bounds and lists of our holy mother the church , all those theeves , sacrilegious persons , ravenous catchers , doers , counsellers , coadjutors , male or female , that have committed this theft or mischiefe , or have usurped any part thereof to their owne use . let their share be with dathan and abiran , whom the earth swallowed up for their such and pride , and let them have part with iudas that betrayed christ , amen ▪ and with pontius pilat , and with them that said to the lord , depart from us , we will not understand thy wayes ; let their children be made orphanes . cursed be they in the field , in the grove , in the woods , in their houses , barnes , chambers , and beds , and cursed be they in the court , in the way , in the towne , in the castle , in the water , in the church , in the churchyard , in the tribunall place , in battell , in their abode , in the market place , in their talke , in silence , in eating , in watching , in sleeping , in drinking , in feeling , in sitting , in kneeling , in standing , in lying , in idlenesse , in all their worke , in their body and soule , in their five wits , and in every place . cursed be the fruit of their womb● , and cursed be the fruit of their lands , and cursed be all that they ha●e . cursed be their heads , their mouthes , their nostrels , their noses , their lips , their jawes , their teeth , their eyes and eye-lids , their braines , the roofe of their mouthes , their tongues , their throats , their breast , their hearts , their bellies , their livers , all their bowels , and their stomach . cursed be their navels , their spleenes , their bladder . cursed be their thighes , their legs , their feet , their toes , their necks , their shoulders . cursed be their backs , cursed be their armes , cursed be their elbowes , cursed be their hands , and their fingers , cursed be both the nails of their hands and feet ; cursed be their ribbs and their genitals , and their knees , cursed be their flesh , cursed be their bones , cursed be their bloud , cursed be the skin of their bodies , cursed be the marrows in their bones , cursed be they from the crown of the head , to the sole of the foot : and whatsoever is betwixt the same , be it accursed ' , that is to say , their five senses ; to wit , their seeing , their hearing , their smelling , their tasting and their feeling . cursed be they in the holy crosse , in the passion of christ , with his five wounds , with the effusion of his bloud , and by the milk of the virgine mary . i conjure thee lucifer , with all thy souldiers , by the * father , the son and the holy ghost , with the humanity and nativity of christ , with the vertue of all saints , that thou rest not day nor night , till thou bringest them to destruction , either by drowning or hanging , or that they be devoured by wild beasts , or burnt , or slain by their enemies , or hated of all men living . and as our lord hath given authority to peter the apostle , and his successors , ( whose place we occupy , and to us ( though unworthy ) that whatsoever we bind on earth , shall be bound in heaven : and whatsoever we loose on earth , shall be loose in heaven , so we accordingly , if they will not amend , do shut from them the gates of heaven , and deny unto them christian burial , so as they shall be buried in asses leaze . furthermore , curssed be the ground wherein they are buried , let them be confounded in the last day of judgement , let them have no conversation among christians , nor be houseled at the hour of death , let them be made as dust before the face of the wind : and as lucifer was expelled out of heaven , and adam and eve out of paradise ; so let them be expelled from the daylight . also let them be joyned with those , to whom the lord saith at the judgement , go ye curssed into everlasting fire , which is prepared for the devill and his angels , where the worme shall not die , nor the fire be quenched . and as the candle , which is throwne out of my hand here , is put out : so let their works and their soul be quenched in the stench of hell fire , except they restore that which they have stolne , by such a day : and let every one say , amen . after this must be sung * in media vita in morte sumus , &c. this terrible curse with bell , book , and candle added thereunto , must needs work wonders : howbeit among theeves it is not much weighed , among wise and true men it is not well liked , to them that are robbed it bringeth small releef : the priests stomach may well be eased , but the goods stolne will never the sooner be restored . hereby is bewrayed both the malice and folly of popish doctrine , whose uncha●itable impietie is so impudently published , and in such order uttered , as every sentence ( if opportunity served ) might be proved both heretical and diabolical . but i will answer this cruel curse with another curse far more mild and civil , performed by as honest a man ( i dare say ) as he that made the other , whereof mention was lately made . so it was , that a certain sir john , with some of his company , once went abroad a jetting , and in a moon-light evening robbed a millers weire and stole all his eeles . the poor miller made his mone to sir john himself , who willed him to be quiet ; for he would so curse the theef , and all his confederates , with bell , book and candel , that they should have small joy of their fish . and therefore the next sunday , sir john got him to the pulpit , with his surplisse on his back , and his stole about his neck , and pronounced these words following in the audience of the people . all you that have stolne the millers eeles , laudate dominum de coelis , and all they that have consented thereto , benedicamus domino . lo ( saith he ) there is savoe for your eeles my masters . another inchantment . certaine priests use the hundred and eight psalm as an inchantment or charm , or at the leastwise saying , that against whomsoever they pronounce it , they cannot live one whole year at the uttermost . chap. xviii . a charme or experiment to find out a witch . in die dominico sotularia juvenum axungia seu pinguedine porci , ut moris est , pro restauratione fieri perungunt : and when she is once come into the church , the witch can never get out , untill the searchers for her give her expresse leave to depart . but now it is necessary to shew you how to prevent and cure all mischiefs wrought by these charmes and witchcrafts , according to the opinion of m. mal. and others . one principal way is to naile a horse-shoe at the inside of the outmost threshhold of your house , and so you shall be sure no witch shall have power to enter thereinto . and if you marke it , you shall find that rule observed in many countrey-houses . otherwise : item the triumphant title to be written crossewise , in every corner of the house , thus : iesus ✚ nazarenus ✚ rex ✚ iudaeorum ✚ memorandum : you may join herewithal , the name of the virgine mary , or of the four evangelists , or verbum caro factum est . otherwise : item in some countries they naile a wolves head on the door . otherwise : item they hang scilla , ( which is either a root , or rather in this place garlike ) in the roof of the house , for to keep away witches and spirits : and so they do alicium also . otherwise : item perfume made of the gall of a black dog and his bloud besmeered on the posts and walles of the house , driveth out of the doors both devils and witches . otherwise : the house where herba betonica is sown , is free from all mischiefes : otherwise : it is not unknown that the romish church allowed and used the smoak of sulphur , to drive spirits out of their houses ; as they did frankincense and water hallowed . otherwise : apuleius saith , that mercury gave to ulysses , when he came neer to the inchantresse circe , an herb called verbascum , which in english is called mullein , or tapsus barbatus , or longwoort ; and that preserved him from the inchantments . otherwise . item pliny and homer bo do say , that the herb call'd moly is an excellent herb against inchantments , and say all , that thereby ulysses escaped circes her sorceries , and inchantments . otherwise also diverse waies they went to worke in this case , and some used this defensive , some that preservative against incantations . and herein you shall see , not only how the religion of papists , and infidels agree ; but also how their ceremonies and their opinions are all one concerning witches and spirits . for thus writeth ovid touching that matter . térque senem flamma , ter aquâ , ter sulphure lustrat : she purifies with fire thrice old ho●y-headed aeson , with water thrice , and sulphur thrice , as she thought meete in reason . againe , the same ovid cometh in as before : advenient , quae lustret anus , lectumque locumque , deferat & tremula sulphur & ova manu . let some old woman hither come , and purge both bed and place , and bring in trembling hand new-egs and sulphur in like case . and virgill also harpeth upon the like string : — baccare frontem cingiteine vati noceat mala ligua future : of berry-bearing baccar bowze a wreath or garland knit , and round about his head and browze see decently it sit ; that of an ill talking tongue our future poet be not stung . furthermore , was it not in times of tempests the papists use , or superstition , to ring their bells against devils ; trusting rather to the tonging of their bells , than to their owne cry unto god with fasting and prayer , assigned by him in all adversities and dangers : according to the order of the thracian priests , which would rore and cry , with all the noise they could make , in those tempests . olaus gothus , saith that his countreymen would shoote in the aire , to assist their gods , whom they thought to be then together by the eares with others ▪ and had consecrated arrowes , called sagittae ioviales , even as our papists had . also in stead of bells , they had great hammers , called mallei ioviales , to make a noise in ▪ time of thunder . in some countries they runne out of the doores in time of tempest , blessing themselves with a cheese , whereupon there was a crosse made with a ropes end upon ascension day . also three hailestones to be throwne into the fire in a tempest , and thereupon to be said three pater nosters , and three aves , s. iohns gospel , and in fine fugiat tempestas , is a present remedy . item , to hang an eg laid on ascension day in the roof of the house , preserveth the same from all hurts . * item , i conjure you haile and wind by the five wounds of christ , by the three miles which pearced his hands and his feet , and by the foure evangelists , matthew , marke , luke , and iohn , that thou come down dissolved into water . item , it hath beene an usuall matter , to carry out in tempests the sacraments and reliques , &c. item , against stormes , and many dumme creature● , the popish church useth excommunication as a principal charme . and now to be delivered from witches themselves , they hang in their entries an herbe called pentaphyllon , cinquefoile , also an oliveb-ranch , also ●rankincense , myrrh , valerian , verven , palme , antirchmon , &c. also hay-●horne , otherwise white-thorne gathered on may-day : also the smoake of ● lappoints feathers driveth spirits away . there be innumerable popish exorcismes , and conjurations for hearbs and other things , to be thereby made wholsense both for the bodies and souls of men & beasts , and also or contagion of weather . memorandum , that at the gathering of these magicall herbes , the credo is necessary to be said , as vairus affirmeth ; and also the pater noster , for that is not superstitious . also sprenger saith , that to throw up a black chicken in the aire , will make all tempests to cease : so it be done with the hand of a witch . if a soule wander in the likenesse of a man or woman by night , molesting men , with bewailing their torments in purgatory , by reason of tithes forgotten , &c. and neither masses nor conjurations can helpe ; the exorcist in his ceremoniall apparel must go to the tombe of that body , and spurne thereat , with his soot , saying : vade ad gehennam , get thee packing to hell : and by and by the soule goeth thither , and there remaineth for ever . otherwise : if there be no masses of purpose for this matter , to unbewitch the bewitched . otherwise : you must spet into the pisse-pot , where you have made watter . otherwise : spet into the shoe of your right foot , before you put it on : and that vairus saith is good and wholseme to do , before you go into any dangerous place . otherwise : that neither hunters nor their dogs may be bewitched , they cleave an oaken branch , and both they and their dogs passe over it . otherwise : s. agustine saith , that to pacifie the god liber , whereby women might have fruite of the seeds they sowe , and that their gardens and fields should not be bewitched ; some chiefe 〈◊〉 matrone used to put a crowne upon his genital member , and that must be publiquely done . to spoile a thiefe , a witch , or any other enemie , and to be delivered from the evil . vpon the sabbath day before sun-rising , cut a hazel-wand , saying ▪ i cut thee o bough of this summers growth , in the name of him whom i meane to beate or maime . then cover the table , and say ✚ in nomine patris ✚ & filii ✚ & spiritus sancti ✚ ter . and striking the●● on say as followeth ( english it he that can ) drochs myroch , esenaroth ✚ ●etu ✚ baroch ✚ ass ✚ maaroth ✚ : and then say ; holy trinity punish him that hath wrought this mischiefe , and take it away by thy great justice , eson ✚ elion ✚ emaris , ales , age ; and strike the carpet with your wand . a notable charme or medicine to pull out an arrow-head , or any such thing that sticketh in the flesh or bones , and cannot otherwise be had o●● . say three severall times kneeling ; oremus , praeceptis salutaribus moniti , pater noster , ave maria. then make a crosse saying : the hebrew knight strake our lord jesu christ , and i beseech thee , o lord jesu christ ✚ by the same iron , speare , blood and water , to pull out this iron ▪ is nomine patris ✚ & filii ✚ & spiritus sancti ✚ coarmes against a qu tidian ague . cut an apple in three peeces , and write upon the one ; the father is uncreated : upon the other ; the father is incomprehensible : upon the third ; the father is eternall . otherwise : write upon a masse-cake cut in three peeces ; o ague to be worshipped : on the second ; o sicknesse to be ascribed to health and joyes ; on the third ; pax ✚ max ✚ fax ✚ and let it be eaten fasting . otherwise ; paint upon three like pieces of a masse-cake , pater pax ✚ adonai ✚ ●ilius vita ✚ sabbaoth ✚ spiritus sanctus ✚ tetragrammaton ✚ and eate it , as is aforesaid . for all manner of agues intermittent . joyn two little sticks together in the middest , being of one length , and hang it about your neck in the forme of a crosse . otherwise : for this disease the turkes put within their doublet a ball of wood , with another peece of wood , and strike the same , speaking certain frivolous words . otherwise : certain monkes hanged scrolles about the necks of such as were sick , willing them to say certain prayers at each fit , & at the d. fit to hope well : and made them believe that they should thereby receive cure . periapts , characters , &c. for agues , and to cure all diseases , and to deliver from all evill . the first chapter of st. johns gospell in small letters consecrated at a masse , and hanged about ones neck , is an incomparable amulet or tablet , which delivereth from all witchcrafts and devilish practises . but me thinks , if one should hang a whole testament , or rather a bible , he might beguil the devil terribly . for indeed so would s. barnard have don , whom the devil told , that he could shew him seven verses in the psalter , which being dayly repeated , would of themselves bring any man to heaven , and preserve him from hell . but when st. barnard desired the devil to tell him which they were , he refused , saying , he might then think him a fool so to prejudice himself . well ( quoth st. barnard ) i will do well enough for that , for i will dayly say over the whole psalter . the devil hea●ing him say so , told him which were the verses , lest in reading over the whole psalter daily , he should merit too much for others . but if the hanging of st. johns gospel about the neck be so beneficial ; how if one should eate up the same ? more charmes for agues . take the party by the hand and say ; aeque facilis sit tibi haec febris , atque mariae virgini christi partus . otherwise : wash with the party , and privily say this psalme , exaltabo te deus meus , rex , &c. otherwise : wear about your neck a piece of a naile taken from a crosse , and wrapped in wool . otherwise drink wine , wherein a sword hath been drowned that hath cut off ones head . otherwise : take three consecrated masse cakes ; and write upon the first , qualis est pater talis est vita : on the second ; qualis est filius , talis est sanctus : on the third ; qualis est spiritus , tale est remedium . then give them to the sick man , enjoining him to eate none other thing that day wherein he eateth any of them , nor yet drink ; and let him say fifteen pater nosters , and as many aves , in the honour and praise of the trinity . otherwise : lead the sick man on a friday before sun-rising towards the east , and let him hold up his hands towards the sun , and say : this is the day , wherein the lord god came to the crosse . but as the crosse shall never more come to him ; so let never the hot or cold fit of this ague come any more unto this man , in nomine patris ✚ & fi ✚ lii , & spiritus ✚ sancti ✚ . then say seven and twenty pater nosters , and as many aves , and use this three daies together . otherwise : fécana , cagé ti , daphnes , gebáre , gedáco , gébali stant , sed non stant phebas , hecas , & hedas . every one of these words must be written upon a peece of bread , and be given in order one day after another to the sick body , and so must he be cured . this saith nicholas hemingius he chanced to read in the schools in jest ; so as one noting the words , practised the medicine in earnest ; and was not onely cured himself , but also cured many others thereby . and therefore he concludeth , that this is a kind of miraculous cure ▪ wrought by the illusion of the devill : whereas in truth , it will fall on most commonly , that a tertian ague will not hold any man longer then so , though no medicine be given , or any words spoken . otherwise : this word , abra cadabra written on a paper , with a certain figure joined therewith , and hanged about ones neck helpeth the ague . otherwise ▪ let the urine of the sick body made early in the morning be softly heated nine daies together continually , untill all be consumed into vapour . otherwise : a crosse made of two little twigs joined together , wherewith when the party is touched , he will he whole ; specially if he wear it about his neck . otherwise : take a like quantity of water out of three ponds of equal bignesse , and taste thereof in a new earthen vessel , and drink of it when the fit commeth . in the year of our lord . the spaniards and italians received from the pope , this incantation following ; whereby they were promised both remission of sins , and good successe in their warres in the lo●● countries . which whether it be not as prophane and impious , as my witches charm , i report me to the indifferent reader . ✚ crucem pro 〈◊〉 subiit ✚ & stans in illa sitiit ✚ iesus sacratis manibus ; clavis ferreis , 〈◊〉 bus perfossis , iesus , iesus , iesus : domine libera nos ab hoc malo , & 〈◊〉 peste : then three pater nosters , and three ave maries . also the same year their ensigns were by the authority aforesaid conjured with certaine ceremonies , and consecrated against their enemies . and if you read the histories of these warres , you may see what victory they gained hereby . item , they baptised their chief standard , and gave it to name & margaret , who overthrew the devill . and because you shall understand the mystery hereof , i have the rather set it down elsewhere , being indeed worth the reading . for a bloody flux , or rather an issue of bloud . take a cup of cold water , and let fall thereinto three drops of the same bloud , and between each drop say a pater noster , and an art , then drink to the patient , and say ; who shall help you ? the patience must answer st. mary . then say you , st. mary stop the issue of blo●d . otherwise : write upon the patients forehead with the same bloud ; c●● summatum est . otherwise : say to the patient ; sanguis mane in te , 〈◊〉 fecit christus in se ; sanguie mane in tua vena , ficut christus in sua 〈◊〉 sanguis mane fixus , sicut christus quando fuit crucifixus ; ter . otherwise , as followeth . in the bloud of adam death was taken ✚ in the bloud of christ it was all to shaken ✚ and by the same bloud i do thee charge , that thou do run no longer at large . otherwise christ was borne at bethelem , and suffered at jerusalem , where his bloud was troubled . i command thee by the vertue of god , and through the help of all saints , to stay even as jordan did , when john baptised christ jesus ; in nomine patris ✚ & filii ✚ & spiritus sancti ✚ otherwise put thy namelesse finger in the wound , and make therewith three crosses upon the wound , and say five pater nosters , five aves , and one credo , in the honour of the five wounds . otherwise : touch that part and say , de latere ejus exivit sanguis & aqua . otherwise ; in nomine patris ✚ & filii ✚ & spiritus sancti ✚ &c. chimrat ; chara , sarite , confirma , consona , ●●●ohalite . otherwise ; sepa ✚ sepaga ✚ sepagoga ✚ sta sanguis in nomine patris ✚ podendi ✚ & filii ✚ podera ✚ & spiritus sancti ✚ pandorica ✚ pax tecum , amen . cures commenced and finished by witchcraft . there was a jolly fellow that took upon him to be a notable chirurgian , in the dutchy of mentz , . to whom there resorted a gentleman that had been vexed with sicknesse , named elibert , having a kerchiefe on his head , according to the guise of sick folke . but the chirurgian made him pull off his kerchiefe , and willed him to drink with him freely . the sick man said he durst not ; for he was forbidden by physick so to do . tush ( said this cunning man ) they know not your disease ; be ruled by me , and take in your drink lustily . for he thought that when he was well tippled , he might the more easily beguile him in his bargaine , and make his reward the greater ▪ which he was to receive in part aforehand . when they had well drunk , he called the sick man aside , and told him the greatnes and danger of his disease , and how that it grew by meanes of withcraft , and that it would he universally spread in his house , and among all his cattel , if it were not prevented : and impudently perswaded the sick man to receive c●re of him . and after bargain made , he demanded of the sick man , whether he had not any at home , whom he might assuredly trust . the sick man answered , that he had a daughter and a servant . the cousener asked how old his daughter was ? the patient said twenty . well ( said the cousener ) that is fit for our turn . then he made the mother and father to kneel on their knees to their daughter , and to desire her in all things to obey the physician , and that she would do in every thing as he commanded her ; otherwise her father could not be restored to his health . in which respect her parents humbly besought her on their knees so to do . then he assigned her to bring him into his lodging her fathers haire , and her mothers , and of all those which he kept in his house , as well of men and woman , as also of his cattel . when she came therewith unto him , according to the match made , and her parents commandment , he lead her down into a low parlour , where having made a long speech , he opened a book that lay on the boord , and layeth thereon two knives acrosse , with much circumstance of words . then conjureth he , and maketh strange characters , and at length he maketh a circle on the ground , wherein he causeth her to stick one of those conjured knives ; and after many more strange words , he maketh her stick the other knife beside it . then fell down the maid in a swoon for fear ; so as he was fain to frote her and put a sop into her mouth , after the receipt whereof she was sore troubled and amazed . then he made her breasts to be uncovered , so as when they were bare , he dallied with them , diversly and long together . then he made her lie right upward all uncovered and bare below her pappes . wherein the maid being loath to obey him , resisted , and in shame forbad that villainy . then said the knave ; your fathers destruction is at hand : for except you will be ruled , he and all his family shall sustaine greater griefe and inconvenience , then is yet happened unto him . and no remedy , except you will seeke his utter overthrow , i must have carnall copulation with you , & therewithal sell into her , bosome , and overthrew her and her virginity . so did he the second day , and attempted the like on the third day . but he failed then of his purpose , as the wench confessed afterwards . in the meane time he ministred so cruel medicines to the sick man , that through the torments thereof he feared present death , and was faine to keep his bed , whereas he walked about before very well and lustily . the patient in his torments calleth unto him for remedy , who being slack and negligent in that behalfe , made roome for the daughter to accompany her father , who asked her what she thought of the cure , and what hope she had of his recovery ? who with teares remained silent , as being oppressed with grief ; till at the last in abundance of sorrow she uttered the whole matter to her father . this doth iohannes wierus report , saying , that it came unto him by the lamentable relation of the father himselfe . and this is here at this time for none other purpose rehearsed , but that men may hereby learne to take heed of such cosening merchants , and know what they be that take upon them to be so cunning in witchcraft ; le●t they be bewitched ; as master elibert and his daughter were . another witchraft or knavery , practised by the same chirurgian . this chirurgian ministred to a noble man , that lay sick of an ague , offering unto him three pieces of a roote to be eaten at three morsels , saying to the first ; i would christ had not been borne ; unto the second . i would he had not suffered ; unto the third ; i would he had not risen againe . and then putting them about the sick mans neck , said ; be of good cheere . and if he lost them , whosoever tooke them up , should therewithall take away his ague . otherwise ; jesus christ which was born , deliver thee from this infirmity ✚ jesus christ which died ✚ deliver thee from this infirmity ✚ jesus christ which rose againe ✚ deliver thee from this infirmity . then dayly must be said five pater nosters and five aves . another experiment for one bewitched . another such cosening physician perswaded one which had a timpany that it was one old viper , and two young maintained in his belly by witchcraft . but being watched , so as he could not convey vipers into his ordure or excrements , after his purgations ; at length he told the party , that he should suffer the paines of childbirth , if it were not prevented ; and therefore he must put his hand into his breech , and rake out those wormes there . but the mother of the sick party having warning hereof said she could do that her selfe . so the cosener was prevented , and the party died onely of a timpany , and the knave ran away out of the countrey . otherwise . monsieur bodin telleth of a witch , who undertaking to cure a woman bewitched , caused a masse to be sung at midnight in our ladies chappel . and when she had overlaien the sick party , and breathed certaine words upon her , she was healed . wherein bodin saith , she followed the example of elisha the prophet , who raised the shunamits son . and this story must needs be true ; for goodman hardivin blesensis his host at the signe of the lion told him the story . a knack to know whether you be bewitched , or no , &c. jt is also expedient to learne how to know whether a sick man be bewitched or no ; this is the practise hereof . you must hold molten lead over the sick body , and poure it into a porrenger full of water ; and then if there appeare upon the lead , any image , you may then known the party is bewitched . chap. xix . that one witchcraft may lawfully meete with another . scotus , hostiensis , gofridus , and all the old canonists agree , that it is lawful to take away witchcraft by witchcraft , et vana vanis conlundere . and scotus saith , it were folly to forbear to encounter withcraft by witchcraft , for ( saith he ) there can be none inconvenience therein , because the overthrower of witchcraft assenteth not to the works of the devil . and therefore he saith further , that it is meritorious so to extinguish and overthrow the devils works . as though he should say ; it maketh no matter , though s. paul say ; non facies malum , ut inde veniat bonum , thou shalt not do evil , that good may come thereof . lombertus saith , that witchcraft may be taken away by that meanswhereby it was brought . but gofridus inveyeth sore against the oppugners thereof . pope nicholas the fifth gave indulgence and leave to bishop miraties ( who was so bewitched in his privities , that he could not use the gift of venery ) to seeke remedy at witches hands . and this was the clause of his dispensation , vt ex duobus malis fugiatur majus , that of two evils , the greater should be avoided . and so a witch , by taking his doublet cured him , and killed the other witch ; as the story saith , which is to be seene in m. mal. and divers other writers . chap. xx. who are priviledged from witches , what bodies are aptest to be bewitched , or to be witches , why women are rather witches than men , and what they are . now if you will know who and what persons are priviledged from witches , you must understand , that they be even such as cannot be bewitched . in the number of whom first be the inquisitors , and such as exercise publique justice upon them . howbeit , * a justice in essex , whom for divers respects i have left unnamed , not long since thought he was bewitched , in the very instant whiles he examined the witch , so as his leg was broken thereby , &c. which either was false , or else this rule untrue , or both rather injurious unto gods providence . secondly , such as observe duly the rites & ceremonies of the holy church , & worship them with reverence , through the sprinkling of holy water , and receiving consecrated salt , by the lawful use of candle hallowed on candlemas day , and greene leaves consecrated on palme sunday ( which things they say the church useth for the qualifying of the devils power ) are preserved from witchcraft . thirdly , some are preserved by their good angels , which attend and waite upon them . but i may not omit here the reasons , which they bring , to prove what bodies are the more apt & effectual to execute the art of fascination . and that is , first they say the force of celestiall bodies , which indifferently communicated their vertues unto men , beasts , trees , stones , &c. but this gift and naturall influence of fascination may be increased in man , according to his affections and perturbations ; as through anger , feare , love , hate &c. for by hate ( saith vairus ) entereth a firy inflamation into the eye of man , which being violently sent out by beames and streames , &c. infect and bewitch those bodies against whom they are opposed . and therefore he saith ( in the favour of women ) that is the cause that women are oftner found to be witches than men . for ( saith he ) they have such an unbridled force of fury and concupiscence naturally , that by no meanes it is possible for them to temper or moderate the same . so as upon every trifling occasion , they ( like brute beasts ) fix ther furious eyes upon the party whom they bewitch . hereby it cometh to passe , that whereas women having a marvellous fickle nature , what griefe soever happeneth unto them , immediately all peaceablenesse of minde departeth ; and they are so troubled with evil humours , that out go their venemous exhalatinos , ingendred thorough their ill-favoured diet ; and increased by means of their pernicious excrements , which they expel . women are also ( saith he ) monethly filled full of superfluous humours , and with them the melancholike blood boileth ; whereof spring vapours , and are carried up , and conveyed through the nostrels and mouth , &c. to the bewitching of whatsoever it meeteth . for they belch up a certaine breath , wherewith they bewitch whomsoever they li●t . and of all other women , leane , hollow-eyed , old , beetlebrowed women ( saith he ) are the most infectious . marry he saith , that hot , subtil , and thinne bodies are most subject to be bewitched , if they be moist , and all they generally , whose veines , pipes , and passages of their bodies are open . and finally he saith , that all beautiful things wha●soever , are soo● subject to be bewitched ; as namely goodly young men , faire women , such as are naturally borne to be rich , goodly beasts , faire horses , ranke corn , beautiful trees , &c. yea a friend of his told him , that he saw one with his eye break a precious stone in peeces . and all this he telleth as soberly , as though it were true . and if it were true , honest women may be witches , in despight of all inquisitors : neither can any avoid being a witch , except she lock her selfe up in a chamber . chap. xxi . what miracles withmongers report to have been done by witches words , &c. contradictions of witchmongers among themselves , how beasts are cured hereby , of bewitched butter , a charme against witches , and a counter-charme , the effect of charmes and words proved by l. vairus to be wonderfull . if i should go about to recite all charmes , i should take an infinite work in hand . for the witching writers hold opinion , that any thing almost may be thereby brought to passe ; and that whether the words of the charm be understandable or not , it skilleth not : so the charmer gave a steddy intention to bring lis desire about . and then what is it that cannot be done by words ? for l. vairus saith , that old women have infeebled and killed children with words , and have made women with child miscarry ; they have made men pine away to death , they have killed horses , deprived sheep of their milk , * transformed men into beasts , flown in the aire , tamed and stayed wild beasts , driven all noisom cattel and vermine from corne , vines and herbs , stayed serpents , &c. and all with words . insomuch as he saith , that with certain words spoken in a bulls eare by a witch , the bull hath fallen down to the ground as dead . yea some by vertue of words have gone upon a sharpe sword , and walked upon hot glowing coles , without hurt ; with words ( saith he ) very heavy weights and burthens have been lifted up ; and with words wild horses and wild bulls have been tamed , and also mad dogs ; with words they have killed wormes and other vermine , and staied all manner of bleedings and fluxes : with words all the diseases in mans body are healed , and wounds cured ; arrowes are with wonderful strangenesse and cunning plucked out of mens bones . yea ( saith he ) there be many that can heal all bitings of dogs , or stingings of serpents , or any other poison : and all with nothing but words spoken . and that which is most strange , he saith , that they can remedy any stranger , and him that is absent , with that very sword wherewith they are wounded . yea and that which is beyond all admiration , if they stroke the sword upwords with their fingers , the party shall feel no pain : whereas if they draw their finger downwards thereupon , the party wounded shall feel intolerable pain . with a number of other cures , done altogether by the vertue and force of words uttered and spoken . where , by the way , i may not omit this special note given by m. mal. to wit , that holy water may not be sprinkled upon bewitched beasts , but must be powred into their mouthes . and yet he , and also nider say , that it is lawful to blesse and sanctifie beasts , as well as men ; both by charmes written , and also by holy words spoken . for ( saith nider ) if your cow be bewitched , three crosses , three pater nosters , and three aves will certainly cure her ; and likewise all other ceremonies ecclesiasticall . and this is a sure maxime , that they which are delivered from witchcraft by shrift , are ever after in the night much molested ( i believe by their ghostly fathers . ) also they lose their money out of their purses and caskets ; as m. mal. saith he knoweth by experience . also one general rule is given by m mal. to all butter-wives , anh dairy-maides , that they neither give nor lend any butter , milk , or cheese , to any witches , which alwaies use to beg thereof , when they mean to work mischief to their kine or white-meats . whereas indeed there are in milk three substances commixed ; to wit , butter , cheese and whaie ; if the same be kept too long or in an evil place , or be sluttishly used , so as it be stale and sower , which hapneth sometimes in the winter , but oftner in the summer , when it is set over the fire , the cheese and butter runneth together , and congealeth , so as it will rope like birdlime , that you may wind it about a stick , and in short space it will be so dry , as you may beate it to powder . which alteration being strange , is wondered at and imputed to witches . and herehence sometimes proceedeth the cause , why butter commeth not , which when the countrey people see that it commeth not , then get they out of the suspected witches house , a little butter , whereof must be made three balls , in the name of the holy trinity ; and so if they be put into the chern , the butter will presently come , and the witchcraft will cease ; sic ars deluditur arte . but if , you put a little sugar or sope into the cherne , among the creame , the butter will never come ; which is plaine witchcraft , if it be closely , cleanly , and privily handled . there be twenty several waies to make your butter come , which for a brevity i omit ▪ as to bind your chern with a rope , to thrust thereinto a red hot spit , 〈◊〉 but your best remedie and surest way is , to look well to your dairy-maid or wise , that she neither eat up the cream , nor sell away your butter . a charme to find her that bewitched your kine . put a paire of breeches upon the cowes head , and beat her out of the pasture with a good cudgel upon a fryday , and she will run right to the witches door , and strike thereat with her hornes . another , for all that have bewitched any kind of cattel . when any of your cattel are killed with witchcraft , hast you to the place where the carcase lieth , and traile the bowels of the beast unto your house , and draw them not in at the door , but under the thresthold of the house into the kitchin ; and there make a fire , and set over the same a grediron , and thereupon lay the inwards or bowels ; and as they wax hot , so shall the witches entrails be molested with extreame heate and pain . but then must you make fast your doors , lest the witch come and fetch away a cole of your fire : for then ceaseth her torments . and we have known saith m. mal. when the witch could not come in , that the whole house hath been so darkned , and the aire round about the same so troubled , with such horrible noise and earthquakes ; that except the door had been opened , we had thought the house would have fallen on our heads . thomas aquinas , a principall treater herein , alloweth conjurations against the changelings , and in diverse other cases : whereoft will say more in the word lidoni . a speciall charm to preserve all cattel from witchcrafs . at easter you must take certaine drops , that ly uppermost of the holy paschal candle , and make a little wax-candle thereof : and upon some sunday morning rath , light it , and hold it , so as it may drop upon and between the hornes and ears of the beast , saying : in nomine patri● ▪ & filii , & duplexss . &c burn the beast a little between the horns on the ears with the same wax , and that which is left therof , stick it in crossewise about the stable or stall , or upon the threshhold , or over the door , where the cattel use to go in in and out , and for all that year your cattel shal never be bewitched . otherwise : jacobus de chusa carthusianus sheweth how bread , water and salt is conjured , and saith , that if either man or beast receive holy bread and holy water nine daies together , with three paster nosters , & three aves , in the honour of the trinity , and of s. hubert , it preserveth that man or beast from all diseases , and defendeth them against all assaults of witchcraft , of satan , or of a mad dog , &c. lo this is their stuffe , maintained to be at the least effectuall , if not wholesome , by all papists and witchmongers , and specially of the last and proudest writers . but to prove these things to be effectual , god knoweth their seasons are base and absurd . for they write so , as they take the matter in question as granted , and by that meanes go away therewith . for l. vairus saith in the beginning of his booke , that there is no doubt of this supernaturall matter , because a number of writers agree herein , and a number of stories confirme it , and many poets handle the same argument , and in the twelve tables there is a law against it , and because the consent of the common people is fully with it , and because immoderate praise is to be approved a kind of witchcraft , and because old women have such charmes and superstitious meanes as preserve themselves from it , and because they are mocked that take away the credit of such miracles , and because solomon saith ; fascinatio malignitatis obscurat bona , and because the apostle saith ; o insensati galatae , quis vos facinavit ? and because it is written , qui timent te , videbunt me . and finally he saith , lest you should seeme to distrust and detract any thing from the credit of so many grave men , from histories , and common opinion of all men : he meaneth in no wise to prove that there is miraculous working by witchcraft and fascination ; and proceedeth so , according to his promise . chap. xxii . lawfull charmes , or rather medicinable cures for diseased cattel . the charme of charmes , and the power thereof . but if you desire to learne true and lawfull charmes , to cure diseased cattel , even such as seeme to have extraordinary sicknesse , or to be bewitched , or ( as they say ) strangely taken ; looke in b googe his third book , treating of cattel , and happily you shall find some good medicine or cure for them : or if you list to see more antient stuffe , reade vegetius his four bookes thereupon : or , if you be unlearned , seek some cunning bullocke-leech . if all this will not serve , then set jobs patience before your eyes . and never think that a poore old woman can alter supernaturally the notable course , which god hath appointed among his creatures . if it had been gods pleasure to have permitted such a course , he would no doubt have both given notice in his word , that he had given such power unto them , and also would have taught remedies to have prevented them . furthermore , if you will know assured meanes , and infallible charmes , yielding indeed undoubted remedies , and preventing all manner of witchcrafts , and also the assaults of wicked spirits ; then despise first all cosening knavery of priests , witches , and coseners ; and with true faith reade the sixt chapter of s. paul to the epesians , and follow his counsell , which is ministred unto you in the words following , deserving worthily to be called , by the name insuing : the charme of charmes : finally my brethren , be strong in the lord , and in the power of his might . put on the whole armour of god , that you may stand against the assaults of the devil . for we wrestle not against flesh and blood , 〈◊〉 against principalities and powers , and against wordly governo●●● the princes of the darknesse of this world , against spiritual wickednesse , which are in the high places . for this cause take unto you the armour of god , that you may be able to resist in the evill day ; and having finished all things , stand fast . stand therefore , and your loines gi●ded about with verity , and having on the brestplate of righteousnesse , &c. ● followeth in that chapter , verses , , , . these . pet. . verse . ephes. . and elsew-here in the holy scripture . otherwise . jf you be unlearned , and want the comfort of friends , repaire to 〈◊〉 learned , godly , and discreet preacher . if otherwise need require ●● to a learned physician , who by learning and experience knoweth and 〈◊〉 discerne the difference , signes , and causes of such diseases , as 〈◊〉 lesse men and unskilful physicians impute to witchcraft . chap. xxiii . a confutation of the force and vertue falsely ascribed to charmes and amulets , by the authorities of ancient writers , both divines and physitians . my meaning is not , that these words , in the bare letter , can doe any thing towards your ease or comfort in this behalf ; or that it were wholesome for your body or soul to wear them about your neck : for then would i wish you to wear the whole bible , which must needs bee more effectuall than any one parcell thereof . but i find not that the apostles or any of them in the primitive church , either carried s. iohns gospell , or any agnus dei about them , to the end they might be preserved from bugs ; neither that they looked into the four corners of the house , or else in the roof , or under the threshold , to find matter of witchcraft , and so to burn it , to be freed from the same ; according to the popish rules . neither did they by such and such verses or prayers made unto saints , at such or such houres , seek to obtain grace : neither spake they of any old women that used such trades . neither did christ at any time use or command holy water , or crosses , &c. to be used as terrours against the divell , who was not affraid to assault himself , when he was on earth . and therefore a very vain thing it is to think that hee feareth these trifles , or any externall matter . let us then cast away these prophane and old wives fables . for ( as origen saith ) incantationes sunt daemonum irrisiones , idolatriae faex , animarum infatuatio , &c. incantations are the divels sport , the dregs of idolatry , the besotting of souls , &c. chrysostome saith ; there be some that carry about their necks a peece of a gospell . but * is it not dayly read ( saith he ) and heard of all men ? but if they be never the better for it , being put into their ears , how shall they be saved , by carrying it about their necks ? and further hee saith ; where is the vertue of the gospell ? in the figure of the letter , or in the understanding of the sense ? if in the figure , thou doest well to wear it about thy neck ; but if in the understanding , then thou shouldst lay it up in thine heart . augustine saith ; let the faithfull ministers admonish and tell their people , that these magicall arts and incantations doe bring no remedy to the infirmities either of men or cattell , &c. the heathen philosophers shall at the last day confound the infidelity and barbarous foolishnesse of our christian or rather antichristian or prophane witchmongers . for as aristotle saith , that incantamenta sunt muliercularum figmenta : inchantments are womens figments . so doth socrates ( who was said to be cunning herein ) affirm , that incantationes sunt verba animas decipientia humanas , incantations are words deceiving humane soules . others say , inscitiae pallium sunt carmina , maleficium , & incantatio , the cloak of ignorance are charms , witchery , and incantation . galen also saith , that such as impute the falling evill , and such like diseases to divine matter , and not rather to naturall causes , are witches , conjurers , &c. hippocrates calleth them arrogant ; and in another place affirming that in his time there were many deceivers and couseners , that would undertake to cure the falling evill , &c. by the power and help of divels , by burying some lots or inchantments in the ground , or casting them into the sea , concludeth thus in their credit , that they are all knaves and couseners ; for god is our only defender and deliverer . o notable sentence of a beathen philosopher ! the thirteenth book . chap. i. the signification of the hebrew word hartumim , where it is found written in the scriptures , and how it is diversly translated : whereby the objection of pharaohs magicians is afterward answered in this book ; also of naturall magick not evill in it self . hartumim is no naturall hebrew word , but is borrowed of some other nation● howbeit , it is used of the hebrews in these places ; to wit , gen. . . . . exod. . . & . . . & . . dan. . . & . . hierom sometimes translateth it conjectores , sometimes malefici , sometimes arioll : which we for the most part translate by this word witches . but the right signification hereof may be conceived , in that the inchanters of phaeraoh , being magicians of aegypt , were called hartumim . and ye● in exodus they are named in some latine translations venefici . rabbi l●i saith , it betokeneth such as doe strange and wonderfull things , naturally , artificially , and deceitfully . rabbi isaac natar affirmeth , that such were so termed , as amongst the gentiles professed singular wisdome . a●●● ezra expoundeth it , to signifie such as know the secrets of nature , and the quality of stones and hearbs , &c. which is attained unto by art , and specially by naturall magick . but we either for want of speech , or knowledge , call them all by the name and term of witches . certainly , god induceth bodies with wonderfull graces , the perfect knowledge whereof man hath not reached unto : and on the one side , there is amongst them such mutuall love , society , and consent ; and on the other side , such naturall discord , and secret enmity , that therein many things are wrought to the astonishment of mans capacity . but when deceit and diabolicall words are coupled therewith , then extendeth it to witchcraft and conjuration , as whereunto those naturall effects are falsely imputed . so as here i shall have some occasion to say somewhat of naturall magick ; because under it lyeth hidden the venome of this word hartumim . this art is said by some to be the profoundnesse , and the very absolute perfection of naturall philosophy , and shewing forth the active part thereof , and through the aid of naturall vertues , by the convenient applying of them , works are published , exceeding all capacity and admiration ; and yet not so much by art as by nature . this art of it self is not evill ; for it consisteth in searching forth the nature , causes and effects of things . as far as i can conceive , it hath beene more corrupted and prophaned by us christians , than either by jewes or gentiles . chap. ii. how the philosophers in times past travelled for the knowledge of naturall magicke , of salomons knowledge therein , who is to bee called a naturall magician , a distinction thereof , and why it is condemned for witchcraft . many philosophers ; as namely plato , pythagoras , empedocles , democrituus , &c. travelled over al the world to find out and learn the knowledge of this art : and at their return they preached and taught , professed and published it . yea , it should appear by the magicians that came to adore christ , that the knowledge and reputation thereof was greater than we conceive or make account of . but of all other , salomon was the greatest traveller in this art , as may appear throughout the book of ecclesiastes ; and specially in the book of wisedome , where he saith * god hath given me the true science of things , so as i know how the world was made , and the power of the elements , the beginning and the end , and the midst of times , how the times alter , and the change of seasons , the course of the year , and the situation of the stars , the nature of living things and the furiousnesse of beasts , the power of the wind , and the imaginations of men , the diversities of plants , & the vertues of roots , and all things both secret and known , &c. finally , he was so cunning in this art , that he is said to have been a conjurer or witch , and is so reputed in the romish church at this day . whereby you may see , how fools and papists are inclined to credit false accusations in matters of witchcraft and conjuration . the lesse knowledge we have in this art , the more we have it in contempt : in which respect plato saith truly to dionysius ; they make philosophy a mockery , that deliver it to prophane and rude people . certainly the witchcraft , conjuration , and inchantment that is imputed to salomon , is gathered out of these his words following : i applyed my minde to knowledge , and to search and seek out science , wisedome and understandiug , to know the foolishnesse of the ungodly , and the error of doting fools . in this art of naturall magick ( without great heed be taken ) a student shall soon be abused . for many ( writing by report , without experience ) mistake their authors , and set down one thing for another . then the conclusions being found false , the experiment groweth into contempt , and in the end seemeth ridiculous , though never so true . pliny and albert being curious writers herein , are often deceived ; insomuch as pliny is called a noble lier , and albert a rusticall lier ; the one lying by hearsay , the other by authority . a magician is indeed that which the latines call a wise man , as n●ma pompilius was among the romans ; the greeks , a philosopher , as socrates was among them ; the aegyptians a priest , as hermes was ; the cabalists called them prophets . but although these distinguished this art , accounting the one part thereof infamous , as being too much given unto wicked , vain , and impious curiosity , as unto movings , numbers ; figures , sounds , voices , tunes , lights , affections of the mind , and words ; and the other part commendable , as teaching many good and necessary things , as times and seasons to sow , plant , till , cut , &c. and divers other things , which i will make manifest unto you hereafter ; yet we generally condem● the whole art without distinction , as a part of witchcraft ; having learned to hate it , before we know it ; affirming all to be witchcraft , which our grosse heads are not able to conceive , and yet can think that an old doting woman seeth through it , &c. wherein we consider not how god bestoweth his gifts , and hath established an order in his works , graffing in them sundrie vertues to the comfort of his severall creatures ; and specially to the use and behoof of man : neither doe we therein weigh that art is servant unto nature , and waiteth upon her as her handmaiden . chap. iii. what secrets doe lye hidden , and what is taught in naturall magicke , how gods glory is magnified therein , and that it is nothing but the work of nature . in this art of naturall magick , god almighty hath hidden many secret mysteries ; as wherein a man may learn the properties , qualities , and knowledge of all nature . for it teacheth to accomplish matters in such sort and opportunity , as the common people thinketh the same to be miraculous ; and to be compassed none other way , but only by witchcraft . and yet in truth , naturall magick is nothing else , but the work of nature . for in tillage , as nature produceth corn and hearbs ; so art , being natures minister , prepareth it . wherein times and seasons are greatly to be respected : for annus non arvus producit aristas . but as many necessary and sober things are herein taught ; so doth it partly ( i say ) consist in such experiments and conclusions as are but toies , but neverthelesse lie hid in nature , and being unknown , doe seem miraculous , specially when they are intermedled and corrupted with cunning illusion , or legierdemain , from whence is derived the estimation of witchcraft . but being learned and known , they are contemned , and appear ridiculous ; for that only is wonderfull to the beholder , whereof he can conceive no cause nor reason , according to the saying of ephesius , miraculum solvitur uade videtur esse miraculum . and therefore a man shall take great pains herein , and bestow great cost to learn that which is of no value and a meer jugling knack . whereupon it is said that a man may not learn philosophy to be rich ; but must get riches to learn philosophy : for to sluggards , niggards , and dizzards , the secrets of nature are never opened . and doubtlesse a man may gather our of this art , that which being published , shall set forth the glory of god , and be many wayes beneficiall to the common-wealth : the first is done by the manifestation of his workes ; the second , by skilfully applying them to our use and service . chap. iv. what strange things are brought to passe by naturall magick . the daily use and practise of medicine taketh away all admiration of the wonderfull effects of the same . many other things of lesse weight , being more secret and rare , seem more miraculous . as for example ( if it be true that i. bap. neap. and many other writers doe constantly affirm ) tye a wild bull to a fig-tree , and he will be presently tame ; or hang an old cock thereupon , and he will immediately be tender ; as also the feathers of an eagle consume all other feathers , if they be intermedled together . wherein it may not be denyed , but nature sheweth herself a proper workwoman . but it seemeth unpossible , that a little fish being but half a foot long , called remora or remiligo , or of some echeneis , stayeth a mighty ship with all her load and tackling , and being also undersail . and yet it is affirmed by so many and so grave authors , that i dare not deny it ; specially , because i see as strange effects of nature otherwise : as the property of the loadstone , which is so beneficiall to the marine● ; and of rheubarb , which only medleth with choler , and purgeth neither fleg ●n nor melancholy , and is as beneficiall to the physitian , as the other to the mariner . chap. v. the incredible operation of waters , both standing and running ; of wels , lakes , rivers , and of their wonderfull effects . the operation of waters , and their sundry vertues are also incredible , i mean not of waters compounded and distilled : for it were endlesse to treat of their forces , specially concerning medicines . but we have here even in england naturall springs , wels , and waters , both standing and running , of excellent vertues , even such as except we had seen , and had experiment of , we would not beleeve to be in rerum natura . and to let the physicall nature of them passe , ( for the which we cannot be so thankfull to god , as they are wholesome for our bodies ) is it not miraculous , that wood is by the quality of divers waters here in england transubstantiated into a stone ? the which vertue is also found to be in a lake besides the city masaca in cappadocia , there is a river called scarmandru● , that maketh yellow sheep . yea , there be many waters , as in pontus and thessalia , and in the land of assyrides , in a river of thracia ( as aristotle saith ) that if a white sheep being with lamb drink thereof , the lamb will be black . strabo writeth of the river called crantes , in the borders of italy , running towards tarentum , where mens hair is made white and yellow being washed therein . pliny doth write that of what colour the vein● are under the rams tongue , of the same colour or colours will the lambs be . there is a lake in a field called cornetus , in the bottome whereof manifestly appeareth to the eye , the carkasses of snakes , ewts , and other serpents ; whereas if you put in your hand , to pull them out , you shall find nothing there . there droppeth water out of a rock in arcadia , the which neither a silvern nor a brazen boll can contain , but it leapeth out , and sprinkleth away ; and yet will it remain without motion in the hoof of a mule . such conclusions ( i warrant you ) were not unknown to iames and iambres . chap. vi. the vertues and qualities of sundry precious stones , of cousening lapidaries , &c. the excellent vertues and qualities in stones , found , conceived and tried by this art , is wonderfull . howbeit many things most false and fabulous are added unto their true effects , wherewith i thought good in part to try the readers patience and cunning withall . an aggat ( they say ) hath vertue against the biting of scorpions or serpents . it is written ( but i will not stand to it ) that it maketh a man eloquent , and procureth the favour of princes ; yea that the fume thereof doth turn away tempests . alectorins is a stone about the bignesse of a bean , as clear as the crystall , taken out of a cocks belly which hath been gelt or made a cap●n four years . if it be held in ones mouth , it asswageth thirst , it maketh the husband to love the wife , and the bearer invincible : for hereby milo was said to overcome his enemies . a crawpock delivereth from prison . chelidonius is a stone taken out of a swallow , which cureth melancholy : howbeit , some authours say , it is the hearb whereby the swallows recover the sight of their young , even if their eyes be picked out with an instrument . geranites is taken out of a crane , and draconites out of a dragon . but it is to be noted , that such stones must be taken out of the bellies of the serpents , beasts , or birds ( wherein they are ) whiles they live : otherwise , they vanish away with the life , and so they retaine the vertues of those stars under which they are . amethysus maketh a drunken man sober , and refresheth the wit. the corrall preserveth such as hear it from fascination or bewitching , and in this respect they are hanged about childrens necks . but from whence that superstition is derived , and who invented the lie , i know not : but i see how ready the people are to give credit thereunto , by the multitude of corrals that were employed . i find in good authours , that while it remaineth in the sea , it is an hearb ; and when it is brought thence , into the air , it hardeneth , and becommeth a stone . heliotropius stancheth bloud , driveth away poysons , preserveth health ; yea , and some write , that it provoketh rain , and darkneth the sun , suffering not him that beareth it to be abused . hyacinthus doth all that the other doth , and also preserveth from lightning . oinothera hanged about the neck , collar , or yoke of any creature , tameth it presently . a topase healeth the lunatike person of his passion of lunacie . aitites , if it be shaken , soundeth as if there were a little stone in the belly thereof : it is good for the falling sicknesse , and to prevent untimely birth . amethysus aforesaid resisteth drunkennesse , so as the bearers shall be able to drink freely , and recover themselves soon being drunk as apes : the same maketh a man wise . chalcedonius maketh the bearer lucky in law , quickeneth the power of the body , and is of force also against the illusions of the divell , and phantasticall cogitations arising of melancholy . co●neolus mitigateth the heat of the minde , and qualifieth maiice , it stancheth bloudy fluxes , specially of women that are troubled with their flowers . heliotropius aforesaid darkeneth the sun , raiseth showers , stancheth bloud , procureth good fame , keepeth the bearer in health , and suffereth him not to be deceived . if this were true , one of them would be dearer then a thousand diamonds . hyacinthus delivereth one from the danger of lightening , driveth away poison and pestilent infection , and hath many other vertues . iris helpeth a woman to speedy deliverance , and maketh rainbows to appear . a saphire preserveth the members , and maketh them lively , and helpeth agues and gowts , and suffereth not the bearer to be afraid : it hath vertue against venome , and stayeth bleeding at the nose being often put thereto . a * smarag is good for the eye-sight , and suffereth not carnall copulation , it maketh one rich and eloquent . a topase increaseth riches , healeth the lunatique passion , and stancheth bloud . mephis ( as aaron and hermes report out of albertus magnus ) being broken into powder , and drunk with water , maketh insensibility of torture . hereby you may understand , that as god hath bestowed upon these stones , and such other like bodies , most excellent and wonderfull vertues : so according to the aboundance of humane superstitions and follies , many ascribe unto them either more vertues , or other than they have ; other boast that they are able to adde new qualities unto them . and herein consisteth a part of witchcraft and common cousenage used sometimes of the lapidaries for gains ; sometimes of others for cousening purposes . some part of the vanity hereof i will here describe , because the place serveth well therefore . and it is not to be forgotten or omitted , that pharaohs magicians were like enough to be cunning therein . neverthelesse , i will first give you the opinion of one , who professed himself a very skilfull and well experimented lapidary , as appeareth by a book of his own penning , published under this title of dactylotheca , and ( as i thinke ) to be had among the booksellers . and thus followeth his assertion : evax rex arabum sertur scripsisse neroni , ( qui post augustum reguavit in orbe secundus ) quot species lapidis , quae nomina , quive colores , quaeque sit his ●egio , vel quanta potentia cnique . ocultas etenim lapidum cognoscere vires , quorum causa latens eff●●tus dat manifestos , egregium quiddam volumus rarumque videri . scilicet hinc solers medicorum cura juvatur , auxilio lapidum morbos expellere docta . nec minus inde dari cunctarum commoda rerum aulores perhibent , quibus haet perspecta feruntur . nec dubium cuiquam debet salsumque videri , quiu sua sit gemmis divinitus insita virtus . evax an old arabian king is named to have writ a treatise , and on nero's grace to have bestowed it , ( who in the world did second raign after augustus time ) of pretious stones the sundry sorts , their names , and in what clime and country they were to be found , their colours and their hue , their privy power and secret force , the which with knowledge true to understand their hidden cause most plain effects declare : and this will we a noble thing have counted be and rare . the skillfull care of leeches learn'd is aided in this case , and hereby holpen , and are taught with aid of stones to chase away from men such sicknesses as have in them a place . no lesse precise commodities of all things else thereby are ministred and given to men , if authors do not lie , to whom these things are said to be most manifestly known . it shall no false or doubtfull case appear to any one , but that by heavenly influence each precious pearl and stone , hath in his substance fixed force and vertue largely sowne . whereby it is to be concluded , that stones have in them certain proper vertues , which are given them of a speciall influence of the planets , and a due proportion of the elements , their substance being a very fine and pure compound , consisting of well tempered matter wherein is no grosse mixture : as appeareth by plain proof of india and aethiopia , where the sun being orient and meridionall , doth more effectually shew his operation , procuring more precious stones there to be ingendred , than in the countries that are occident and septentrionall . unto this opinion doe diverse ancients accord ; namely , alexander peripateticus , hermes , euax , bocchos , zoroastes , isaac iudaeus , zacharias , babylonicus , and many more beside . chap. vii . whence the precious stones receive their operations , how curious magicians use them , and of their seales . curious magicians affirme , that these stones receive their vertues altogether of the planets and heavenly bodies , and have not only the very operation of the planets , but sometimes the very images & impressions of the starres naturally ingraffed in them , and otherwise ought alwaies to have graven upon them , the similitudes of such monsters , beasts , and other devices , as they imagine to be both internally in operation , and externally in view , expressed in the planets ; as for example , upon the achate are graven serpents or venemous beasts ; and sometimes a man riding on a serpent ; which they know to be aesculapius , which is the colestiall serpent , whereby are cured ( they say ) poisons and stingings of serpents and scorpions . these grow in the river of achates , where the greatest scorpions are ingendred , and their noisomnesse is thereby qualified , and by the force of the scorpions , the stones vertue is quickned and increased . also , if they would induce love for the accomplishment of venery , they inscribe and expresse in the stones , amiable embracings and lovely countenances and gestures , words and kissings in apt figures . for the desires of the mind are consonant with the nature of the stones , which must also be set in rings , and upon foiles of such metals as have affinity with those stones , through the operation of the planets whereunto they are addicted , whereby they may gather the greater force of their working . as for example , they make the images of saturne in lead , of sol in gold , of luna in silver . marry there is no small regard to be had for the certain and due times to be observed in the graving of them : for so are they made with more life , and the influences and configurations of the planets are made thereby the more to abound in them . as if you will procure love , you must work in apt , proper , and friendly aspects , as in the hour of venus , &c. to make debate , the direct contrary order is to be taken . if you determine to make the image of venus , you must expect to be under aquarius or capricornus : for saturne , taurus , and libra must be taken heed of . many other observations there be , as to avoid the infortunate seat and place of the planets , when you would bring a happy thing to passe , and specially that it be not done in the end , delineation ●● hee l ( as they term it ) of the course thereof for then the planet mou●●●● and is dull . such signes as ascend in the day , must be taken in the day ; if in 〈◊〉 night they increase , then must you go to work by night , &c. for is aries , leo , and sagittarie is a certain triplicity , wherein the sun hath do●●nion by day , iupiter by night , and in the twilight the cold star of 〈◊〉 . but because there shall be no excuse wanting for the faults espied herein , they say that the vertues of all stones deoay through tract of time so as such things are not now to be looked for in all respects as are written . howbeit iannes and iambres were living in that time , and in no inconvenient place ; and therefore not unlike to have that help towards the abusing of pharaoh . cardane saith , that although men attribute no smal force unto such seales ; as to the seal of the sun , authorities , honours , and favours of princes ; of iupiter , riches and friends ; of venus , pleasures ; of mars , boldnesse ; of mercurie , diligence ; of saturne , patience and induring of labour ; of luna , favour of people : i am not ignorant ( saith he ) that stones do good , and yet i know the seales or figures do none at all . and when cardano had shewed fully that art , and the folly thereof , and the manner of those terrible , prodigious , and deceitfull figures of the 〈◊〉 with their characters , &c. he saith that those were deceitfull inventions devised by couseners , and had no vertue indeed nor truth in them . but because we spake somewhat even now of signets and seals , i will shew you what i read reported by vincentius in suo speculo , where making mention of the jasper stone , whose nature and property marbodeus gallus describeth in the verses following ; iaspides esse decem species septemque feruntur , his & multorum cognoscitur esse colorum , et multis naset perbibetur partibus orbis , optimus in viridi translucentique colore , et qui plus soleat virtutis habere pro batur , coste gestatus fibrem fugat , arcet hydropem , adpositusque juvat mulierem parturientem , et tutamentum portants creditur esse . nam consecratus gratum facit abque potentem , et , sicut perhibent , phantasmata noxia p●llit , cuiusin argento visfortior esse putatur . seven kindes and ten of jasper stones reported are to be , of many colours this is known which noted is by me , and said in many places of the world for to be seen , where it is bred ; but yet the best is through shining green , and that which proved is to have in it more vertue plaste ; for being borne about of such as are of living chaste . it drives away their ague fist , the dropsie thirsting dry , and put upon a woman weak in travell which doth lie , it helps , assists , and comforts her in pangs when she doth crie . again , it is beleev'd to be a safegard frank and free , to such as wear and bear the same ; and if it hallowed bee , it makes the parties gratious , and mighty too that have it , and noisome fansies ( as they write that meant not to deprave it ) it doth displace out of the mind : the force thereof is stronger , in silver if the same he set , and will endure the longer . but ( as i said ) vincentius making mention of the iasper stone , touching which ( by the way of a parenthesis ) i have inferred marbodeus his verses , he saith that some iasper stones are found having in them the lively image of a naturall man , with a shield at his neck and a spear in his hand , and under his feet a serpent ; which stones so marked and signed , he preferreth before all the rest , because they are antidotaries or remedies notably resisting poison . othersome also are found figured and marked with the form of a man bearing on his neck a bundle of hearbs and flowers , with the estimation and value of them noted , that they have in them a faculty or power restrictive , and will in an instant or moment of time stanch bloud . such a kind of stone ( as it is reported ) galen wore on his finger . othersome are marked with a crosse , as the same author writeth , and these be right excellent against inundations or overflowings of waters . i could hold you long occupied in declarations like unto these , wherein i lay before you what other men have published and set forth to the world , choosing rather to be an academical discourser , than an universall determiner : but i am desirous of brevity . chap. viii . the sympathy and antipathy of natural and elementary bodies declared by divers examples of beasts , birds , plants , &c. if i should write of the strange effects of sympathia and antipathia , i should take great pains to make you wonder , and yet you would scarse beleeve me . and if i should publish such conclusions as are common and known , you would not regard them . and yet empedocles thought all things were wrought hereby . it is almost incredible , that the grunting or rather the wheeking of a little pig , of the sight of a simple sheep should terrifie a mighty elephant : and yet by that means the romans did put to flight pyr●hus and all his hoast . a man would hardly beleeve , that a cocks combe or his crowing should abash a puissant lion : but the experience hereof hath satisfied the whole world . who would think that a serpent should abandon the shadow of an ash , & c ? but it seemeth not strange , because it is common , that some man otherwise hardy and stout enough , should not dare to abide or endure the sight of a cat . or that a draught of drink should so overthrow a man , that never a part or member of his body should be able to performe his duty and office ; and should also so corrupt and alter his senses , understanding , memorie , and judgement , that he should in every thing , saving in shape , become a very beast . and herein the poets experiment of liquor is verified , in these words following . — sunt qui non corpora tantum , verum animas etiam valeant mutare liquores : some waters have so powerfell been , as could not only bodies change , but even the very minds of men , their operation is so strange . the friendly society betwixt a fox and a serpent is almost incredible ? how loving the lizzard is to a man , we may read though we cannot see . yet some affirm that our newt is not only like to the lizzard in shape , but also in condition . from the which affection towards a man , a spaniell doth not much differ , whereof i could cite incredible stories . the amity betwixt a castrell and a pigeon is much noted among writers ; and specially how the castrell defendeth her from her enemie the sparrow-hawke ; whereof they say the dove is not ignorant . besides , the wonderfull operation and vertue of hearbs , which to repeat were infinite ; and therefore i will only refer you to mattheolus his herball , or to dodonaeus . there is among them such naturall accord and discord , as some prosper much the better for the others company , stand some wither away being planted near unto the other . the lillie and the rose rejoyce in each others neighbour-hood . the flag and the fernebush abhorre each other so much , that the one can hardly live besides the other . the cowcumber loveth water , and hateth oil to the death . and because you shall not say that hearbs have no vertue , for that in this place i cite none , i am content to discover two or three small qualities and vertues , which are affirmed to be in hearbs ; marry as simple as they be , iannes and iambre's might have done much with them , if they had had them . if you prick out a young swallowes eies , the old swallow restoreth again their sight , with the application ( they say ) of a little celandine . xanthus the author of histories reporteth , that a young dragon being dead , was revived by her dam , with an hearb called balim . and iuba saith , that a man in arabia being dead was revived by the vertue of another hearb . chap. ix . the former matter proved by many examples of the living and the dead . and as we see in stones , hearbs , &c. strange operation and naturall love and dissention ; so do we read , that in the body of a man , there be as strange properties and vertues naturall . i have heard by credible report , and i have read many grave authors , constantly affirme , that the wound of a man murthered reneweth bleeding , at the presence of a dear friend , or of a mortall enemy . diverse also write , that if one passe by a murthered body ( though unknowne ) he shall be stricken with fear , and fell in him selfe some alteration by nature . also that a woman , above the age of fifty years , being bound hand and foot , her clothes being upon her , and laid down softly into the water sinketh not in a long time ; some say not at all . by which experiment they were wont to try witches , as well as by ferrum candens ; which was , to hold hot iron in their hands , and by not burning to be tried . howbeit , plutarch saith that py●●bus his great toe had in it such naturall or rather divine vertue , that no fire could burne it . and albertus saith , and many other also repeat the same storie , saying , that there were two such children borne in germanie , as if that one of them had been carryed by any house , all the doores right against one of his sides would flie open : and that vertue which the one had in the left side , the other brother had in the right sides . he saith further , that many saw it , and that it could be referred to nothing , but to the propriety of their bodies , pompanatius writeth that the kings of france do cure the disease called now the kings evill , or queens evill ; which hath been 〈◊〉 wayes thought , and to this day is supposed to be a miraculous and a peculiar gift , and a speciall grace given to the kings and queenes of england . which some referre to the propriety of their persons , some to the peculiar gift of god , and some to the efficacy of words . but if the french king use it no worse then our princesse doth , god will not be offended 〈◊〉 ▪ for her majesty only useth godly and divine prayer , with some al●●● and referreth the cure to god and to the physitian . plutarch writeth that there be certain men called psilli , which with their mouthes heal the bitings of serpents . and i. bap. neap. saith , that an olive being planted by the hand of a virgine , prospereth ; which if a harlot do , it withereth away . also if a serpent or viper lie in a hole it may easily be pulled 〈◊〉 with the left hand , whereas with the right hand it cannot be removed . although this experiment , and such like are like enough to be false , 〈◊〉 are they not altogether so impious as the miracles said to be done by characters , charmes , &c. for many strange properties remain in sundry parts of a living creature , which is not universally dispersed , and indiferently spread through the whole body : as the eye smelleth not , the nose seeth not , the ear tasteth not , &c. chap. x. the bewitching venome contained in the body of an harlot , how her eye , her tongue , her beauty and behaviour bewitcheth some men : of bones and hornes yeelding great vertue . the vertue contained within the body of an harlot , or rather the venome proceeding out of the same , may be beheld with great admiration . for her eye infecteth , enticeth , and ( if i may so say ) bewitcheth them many times , which think themselves well armed against such manner of people . her tongue , her gesture , her behaviour , her beauty , and other allure●●●● poison and intoxicate the minde : yea , her company induceth impudency , corrupteth , virginity , confoundeth and consumeth the bodies , goods , and the very souls of men . and finally her body destroyeth and rotteth the very flesh and bones of mans body . and this is common that we wonder not at all thereat , nay we have not the course of the sunne , the moone , or the starres in so great admiration , as the globe , counterfeiting their order : which is in respect but a boble made by an artificer . so as ( i think ) if christ himselfe had continued long in the execution of miracles , and had left that power permanent and common in the church ; they would have grown into contempt , and not have been esteemed , according to his owne saying : a prophet is not regarded in his own countrey ▪ i might retire infinite properties , wherwith god hath indued the body of man , worthy of admiration , and fit for this place . as touching other living creatures ; god hath likewise ( for his glorie , and our behoofe ) bestowed most excellent and miraculous gifts and vertues upon their bodies and members , and that in severall and wonderfull wise . we see that a bone taken out of a carps head , stancheth bloud , and so doth none other part besides of that fish . the bone also in a hares foot mitigateth the cramp , as none other bone nor part else of the hare doth . how precious is the bone growing out of the forehead of a unicorne ; if the horne , which we see grow there , which is doubted : and of how small account are the residue of all his bones ? at the excellencie whereof , as also at the noble and innumerable vertues of herbs we muse not at all ; because it hath pleased god to make them common unto us . which perchance might in some part assist iannes and iambre , towards the hardning of pharaohs heart . but of such secret and strange operations read albert. de mineral . cap. ▪ . also marsilius picinus , cap. . lib. . cardan . de rerum verielate . j. bap. neap. de magia naturali . peucet , wier , pompanatius , fernelius , and others . chap. xi . two notorious wonders and yet not marvelled at . i thought good here to insert two most miraculous matters ; of the one i am testis oculatus , an eie-witnesse ; of the other i am so credibly and certainly informed , that i dare and do beleeve it to be very true . when master t. randolph returned out of russia , after his ambassage dispatched , a gentleman of his train brought home a monument of great accompt , in nature and in property very wonderfull . and because i am loath to be long in the description of circumstances , i will first describe the thing it selfe : which was a piece of earth of a good quantity , and most excellently proportioned in nature , having these qualities and vertues following . if one had taken a piece of perfect steel , forked and sharpned at the end , and heated it red hot , offering therewith to have touched it ; it would have fled with great celerity : and on the other side , it would have pursued gold , either in coin or bulloin , with as great violence and speed as it shunned the other . no bird in the air durst approach near it ; no beast of the field but feared it , and naturally fled from the sight thereof . it would be hear to day , and to morrow twenty miles of , and the next day after in the very place it was the first day , and that without the help of any other creature . iohannes fernelius writeth of a strange stone lately brought out of india , which hath in it such a marvellous brightnesse , puritie and shining , that therewith the air round about is so lightned and cleared , that one may see to read thereby in the darknesse of night . it will not be contained in a close room , but requireth an open and free place . it would not willinglie lie rest or stay here below on the earth , but alwaies laboureth to ascend up into the air . if one presse it down with his hand , it resisteth , and striketh very sharply . it is beautifull to behold , without either spot or blemish , and yet very unpleasant to taste or feel . if any part thereof be taken away it is never a whit diminished , the form thereof being inconstant , and at every moment mutable . these two things last rehearsed are strange , and so long wondred at , as the mysterie and moralitie thereof remaineth undiscovered : but when i have disclosed the matter , and told you that by the lump of earth a man is meant , and some of his qualities described ; and that that which was contained in the farre fetcht stone , was fire , or rather flame : the doubt is resolved , and the miracle ended . and ye● ( i confesse ) there is in these two creatures contained more miraculous master , then in all the loadstones and diamonds in the world . and hereby is to be noted , that even a part of this art , which is called naturall or witching magick , consisteth as well in the deceit of words , as in the sleight of hand : wherein plain lying is avoided with a figurative speech , in the which , either the words themselves , or their interpretation have a double or doubtfull meaning , according to that which hath been said before in the title * ob or pytho : and shall be more at large hereafter in this treater manifested . chap. xii . of illusions , confederacies , and legierdemaine , and how they may be well or ill used . many writers have been abused , as wel by untrue reports , as by illusion , and practices of confederacy and logierdemain , &c. sometimes imputing unto words that which resteth in the nature of the thing ; and sometimes to the nature of the thing , that which proceedeth of fraud and deception of sight . but when these experiments grow to superstition or in● piety , they are either to be forsaken as vain , or denied as false . howbeit , if these things be done for mirth and recreation , and not to the hurt of our neighbour , nor to the abusing or prophaning of gods name , in mine opinion they are neither impious nor altogether unlawful : though herein or hereby a naturall thing be made to seem supernaturall . such are the miracles wrought by juglers , consisting in fine and nimble conveyance , called legierdemain as when they seem to cast away , or to deliver to another that , which they retein still in their owne hands ; or convey otherwise : or seem to eat a knife , or some such other thing , when indeed they bestow the same secretly into their bosomes or laps . another point of juggling is when they thrust a knife through the brains and head of a chicken or pullet , and seem to cure the same with words : which would live and do well , though never a word were spoken . some of these toies also consist in arithmeticall devises , partly in experiments of naturall magick , and partly in private , as also in publick confederacie . chap. xiii . of private confederacy , and of brandons pigeon . private confederacie i mean , when one ( by a speciall plot laid by himself , without any compact made with others ) perswadeth the beholders , that he will suddenly and in their presence doe some miraculous feat , which he hath already accomplished privily . as for example , he will shew you a card , or any other like thing : and will say further unto you ; behold and see what a mark it hath , and then burneth it ; and neverthelesse ●etcheth another like card so marked out of some bodies pocket , or out of some corner where he himself before had placed it ; to the wonder and astonishment of simple beholders , which conceive not that kind of illusion , but expect miracles and strange works . what wondering and admiration was there at brandon the juggler , who painted on the wall the picture of a dove , and seeing a pigeon sitting on the top of a house , said to the king ; lo now your grace shall see what a juggler can do , if he be his crafts master ; and then pricked the picture with a knife so hard and so often , and with so effectua● words , as the pigeon fel down from the top of the house stark dead . i need not write any further circumstance to shew how the matter was taken , what wondering was thereat , how he was prohibited to use that feat any further , lest he should imploy it in any other kind of murther , as though he , whose picture soever he had pricked , must needs have died , and so the life of all men in the hands of a juggler : as is now supposed to be in the hands & wils of witches . this story is , untill the day of the writing hereof , in fresh remembrance , and of the most part beleeved as canonicall , as are all the fables of witches : but when you are taught the feat or sleight ( the secrecy and sorcery of the matter being bewraied , and discovered ) you will think it a mockery , and simple illusion . to interpret unto you the revelation of this mysterie ; so it is , that the poor pigeon was before in the hands of the juggler , into whom he had thrust a dramme of nux vomica , or some other such poison , which to the nature of the bird was so extream a venome , as after the receipt thereof it could not live above the space of half an hour , and being let lose after the medicine ministred ▪ she alwaies resorted to the top of the next house : which she will the rather do , if there be any pigeons already sitting there , and ( as it is already said ) after a short space falleth downe , either stark dead , or greatly astonied . but in the mean time the juggler used words of art , partly to protract the time , and partly to gain credit and admiration of the beholders . if this or the like feat should be done by an old woman , every body would cry out for fire and faggot to burn the witch . chap. xiv . of publick confederacie , and whereof it consisteth . publick confederacy is , when there is beforehand a compact made betwixt diverse persons ; the one to be principall , the rest to be assistants in working of miracles , or rather in cousening and abusing the beholders . as when i tell you in the presence of a multitude what you have thought or done , or shall do or think , when you and i were thereupon agreed before . and if this be cunningly and closely handled , it will induce great admiration to the beholders ; specially when they are before amazed and abused by some experiments of naturall magick , arithmeticall conclusions , or legierdemain . such were , for the most part , the conclusions and devices of ●eats : wherein doubt you not , but iannes and iambres were expert , active , and ready . chap. xv. how men have been abused with words of equivocation , with sundry examples thereof . some have taught , and others have written certain experiments ; in the expressing whereof they have used such words of equivocation , as whereby many have been overtaken and abused through rash credulity : so 〈◊〉 sometimes ( i say ) they have reported , taught , and written that which their capacity took hold upon , contrary to the truth and sincere meaning of the author . it is a common jest among the water men of the thames , to shew the parish church of stone to the passengers , calling the same by the name of the lanterne of kent ; affirming , and that not untruly , that the said church is as light ( meaning in weight and not in brightnesse ) at midnight , as at noonday . whereupon some credulous person is made beleeve , and will not stick to affirm and swear , that in the same church is such continuall light , that any man may see to read there at all times of the night without a candle . an excellent philosopher , whom ( for reverence unto his same and learning ) i will forbear to name , was overtaken by his hossesse at dover ; who merrily told him , that if he could retein and keep in his mouth certain pibbles ( lying at the shore side ) he should not perbreak untill he came to calice , how rough and tempestuous so ever the seas were . which when he had tryed , and being not forced by sicknesse to vomit , nor to lose his stones , as by vomitting he must needs do , he thought his hostesse had discovered unto him an excellent secret , nothing doubting of her amphibologicall speech : and therefore thought it a worthy note to be recorded among miraculous and medicinable stones ; and inserted it accordingly into his book , among other experiments collected with great industry , learning , travell , and judgement . all these toies help a subtle cousener to gain credit with the multitude . yea , to further estimation , many will whisper prophecies of their own invention into the ears of such as are not of quickest capacity ; as to tell what weather , &c. shall follow . which if it fall out true , then boast they and triumph , as though they had gotten some notable conquest ; if not , they deny the matter , forget it , excuse it , or shift it off ; as that they told another the contrary in earnest , and spake that but in jest . all these helps might pharaohs jugglers have to maintain their cousenages and illusions , towards the hardening of pharaohs hearts . hereunto belong all manner of charmes , periapts , amulets , characters , and such other superstitions , both popish and prophane : whereby ( if that were true , which either papists , conjurors , or witches undertake to do ) we might daily see the very miracles wrought indeed , which pharaoh's magicians seemed to performe . howbeit , because by all those devices or cousenages , there cannot be made so much as a nit , so as iannes and iambres could have no help that way , i will speak thereof in place more convenient . chap. xvi . how some are abused with naturall magick , and sundry examples thereof when illusion is added thereunto , of jacobs pied sheep , and of a black moore . but as these notable and wonderfull experiments and conclusions that are found out in nature it self ( through wisdome , learning and industry ) do greatly oppose and astonish the capacity of man : so ( i say ) when deceit and illusion is annexed thereunto , then is the wit , the faith , and constancy of man searched and tryed . for if we shall yeeld that to be devine , supernaturall , and miraculous , which we cannot comprehend ; a witch , a papist , a conjuror , a cousener , and a juggler may make us beleeve they are gods : or else with more impiety we shall ascribe such power and omnipotency unto them , or unto the devill , as only and properly appertaineth to god. as for example . by consederacy or cousenage ( as before i have said ) i may seem to manifest the secret thoughts of the heart , which ( as we learn in gods book ) none knoweth or searcheth , but god himself alone . and therefore , whosoever beleeveth that i can do as i may seem to do maketh a god of me , and is an idolater . in which respect , whensoever we hear papist , witch , conjuror , or cousener , take upon him more than lieth in humane power to performe , we may know and boldly say it is a knack of knavery ; and no miracle at all . and further we may know , that when we understand it , it will not be worth the knowing . and at the discovery of these miraculous toies , we shall leave to wonder at them , and begin to wonder at our selves , that could be so abused with bables . howbeit , such things as god hath laid up secretly in nature are to be weighed with great admiration , and to be searched out with such industry , as may become a christian man : i mean , so as neither god , nor our neighbour be offended thereby , which respect doubtlesse iannes and iambres never had . we finde in the scriptures divers naturall and secret experiments practised ; as namely that of iacob , for pied sheep ; which are confirmed by prophane authours , and not only verified in lambs and sheep , but in horses , peacocks , conies , &c. we read also of a woman that brought forth a young black moore , by means of an old black moor who was in her house at the time of her conception , whom she beheld in phantasie , as is supposed : howbeit a jealous husband will not bee satisfied with such phantasticall imaginations . for in truth a black moor never faileth to beget back children , of what colour soever the other be ; et se● contra . chap. xvii . the opinion of winchmo●gers , that divels can create bodies , and of pharaohs magicians . it is affirmed by iames sprenger and henry institor , in m. mal. who cite albert. in lib. de animalib . for their purpose , that divels and witches also can truely make living creatures as well as god ; though not at an instant , yet very sodainly . howbeit , all such who are rightly informed in gods word , shall manifestly perceive and confesse the contrary , as hath been by scriptures already proved , and may be confirmed by places infinite . and therefore iannes and iambres , though satan and also belzebub had assisted them , could never have made the serpent or the frogs of nothing , nor yet have changed the waters with words . neverthelesse , all the learned expositors of that place affirm , that they made a shew of creation , &c. exhibiting by cunning a resemblance of some of those miracles , which god wrought by the hands of moses . yea s. augustine and many other hold , that they made by art ( and that truly ) the serpents , &c. but that they may by art approach somewhat neerer to those actions , than hath been yet declared , shall and may appear by these and many other conclusions , if they be true . chap. xviii . how to produce or make monsters by art magicke , and why pharaohs magicians could not make lice . strato , democritus , empedoclis , and of late , io. bap. neap. teach by what means monsters may be produced , both from beast and also from fowle ▪ aristotle himself teacheth to make a chicken have four legs , and as many wings , only by a double yolked eg ; whereby also a serpent may be made to have many legs . or any thing that produceth egs ▪ may like wise be made double , or membred dismembred ; & the viler creature the sooner brought to monstrous deformity , which in more noble creatures is more hardly brought to passe . there are also pretty experiments of an egge , to produce any fowle , without the naturall help of the hen , the which is brought to passe , if the eg be laid in the powder of the hens dung , dryed and mingled with some of the hens feathers , and stirred every fourth houre . you may also produce ( as they say ) the most venomous , noisome , and dangerous serpent , called a cockatrice , by melting a little arsenick , and the poyson of serpents , or some other strong venome , and drowning an egg therein , which there must remain certain dayes ; and if the egge be set upright , the operation will be the better . this may also be done , if the egge be laid in dung , which of all other things giveth the most singular and naturall hea● ; and as i. bap. neap. saith is * mirabilium rerum pa●ens ; who also writeth , that crines soeminae menstruosae the ha●s of a menstruous woman , are turned into serpents within short space ; and he further saith , that basill being beaten , and set out in a moist place , betwixt a couple of tiles , doth engender scorpions . the ashes of a d●ck being put between two dishes , and set in a moist place , doth ingender a huge toad , quod etiam efficit sanguis ni enstruosus , which also doth menstruous bloud . many writers conclude , that there be two manner of ●oads , the one bred by naturall course and order of generation , the other growing of themselves , which are called temporary , being only ingendered of showers and dust ; and ( as i. bap. neap. saith ) they are casie to be made . plutarch and heracl●les doe say , that they have seen these to ▪ descend in rain , so as they have lain and crawled on the tops of houses , &c. also aelianus doth say that hee saw frogges and toades , whereof the heads and shoulders were alive , and became flesh ; the hinder parts being but earth , and so crawled on two feet , the other being not yet fashioned or fully framed . and macr●b●us reporteth , that in egypt , mice grow of earth and showers ; as also frogges , toads , and serpents in other places . they say that danmatns hispa●us could make them when and as many as he listed . he is no good angler , that knoweth not how soon the entrails of a beast , when they are buried , will engender maggots ( which in a civiler term are called gen●les ) a good bait for small fishes . whosoever knoweth the order of preserving of silke-worms , may perceive a like conclusion ; because in the winter , that is a dead seed , which in the summer is a lively creature . such and greater experiments might be known to iannes and iambres , and serve well to their purpose , especially with such excuses , delayes , and cunning , as they could join therewithall . but to proceed , and come a little neerer to their feats , and to shew you a knack beyond their cunning ; i can assure you that of the fat of a man or a woman , lice are in very short space ingendred ; and yet i say , pharaohs magicians could not make them , with all the cunning they had . whereby you may perceive , that god indeed performed the other actions , to indurate phara●h , though he thought his magicians did with no lesse d●xt●rity than moses work miracles and wonders . but some of the interpreters of that place excuse their ignorance in that matter , thus ; the devill ( say they ) can make no creature under the quantity of a barly corn , and lice being so little cannot therefore be created by them . as though he that can make the greater , could not make the lesse . a very grosse absurdity . and as though that he which hath power over great , had not the like over small . chap. xix . that great matters may be wrought by this art , when princes esteem and maintain it : of divers wonderfull experiments , and of strange conclusions in glasses of the art perspective , &c. howbeit , these are but trifles in respect of other experiments to this effect , specially when great princes maintain and give countenance to students in those magicall arts , which in these countries and in this age is rather prohibited than allowed , by reason of the abuse commonly coupled therewith ; which in truth is it that moveth admiration and estimation of miraculous workings . as for example . if i affirm , that with certain charms and popish prayers i can set an horse or an asses head upon a mans shoulders , i shall not be beleeved ; or if i doe it , i shall be thought a witch . and yet if i. bap. neap. experiments be true , it is no difficult matter to make it seem so ; and the charm of a witch or a papist joined with the experiment , will also make the wonder seem to proceed thereof . the words used in such case are uncertain , & to be recited at the pleasure of the witch or cousener . but the conclusion of this , cut off the head of a horse or a ● asse ( before they be dead , otherwise the vertue or strength thereof will be the less effectuall ) and make an earthen vessell of fit capacity to contain the same , and let it be filled with the oil and fat thereof , cover it close , and dawb it over with lome ; let it boil over a soft fire three dayes continually , that the flesh boiled may run into oil , so as the bare bones may be seen ; boat the ha●r into powder , and mingle the same with the● oil , and annoint the heads of the standers by , and they shall seem to have horses or asses heads . if beasts heads bee anointed with the like oil made of a mans head , they shall seem to have mens faces , as divers authours soberly affirm . if a lamp be anointed here with , every thing shall seem most monstrous . it is also written , that if that which is called sperma in any beast be burned , and any bodies face there withall anointed , he shall seem to have the like face as the beast had . but if you beat arsenick very fine , and boil it with a little sulphur in a covered pot , and kindle it with a new candle , the standers by will seem to be headlesse . aqua composita and salt being fired in the night , and all other lights extinguished , make the standers by seem as dead . all these things might be very wel perceived and known , and also practised by iannes and iambres . but the wondrous devices , and miraculous sights , and conceits made and contained in glasse , doe far exceed all other ; whereto the art perspective is very necessary . for it sheweth the illusions of them , whose experiments be seen in divers sorts of glasses ; as in the hallow , the plain , the embossed , the columnary , the pyramidate or piked , the turbinall , the bounched , the round , the cornered , the inversed , the eversed , the massie , the regular , the irregular , the coloured and cleare glasses ; for you may have glasses so made , as what image or favour soever you print in your imagination , you shall thinke you see the same therein . others are so framed , as therein one may see what others doe in places far distant ; others , whereby you shall see men hanging in the air ; others , whereby you may perceive men flying in the air ; others , wherein you may see one comming , and another going ; others , where one image shall seem to be one hundred , &c. there be glasses also wherein one man may see another mans image , and not his own ; others , to make many similitudes ; others , to make none at all . others , contrary to the use of all glasses , make the right side turn to the right , and the left side to the left ; others , that burn before and behinde ; others , that represent not the images received within them , but cast them far off in the air , appearing like airy images , and by the collection of sun beams , with great force setteth fire ( very far off ) in every thing that may be burned . there be cleer glasses , that make great things seem little , things far oft to be at hand ; and that which is neer to be far off ; such things as are ever us , to seem under us ; and those that are under us , to be above us . there are some glasses also , that represent things in divers colours , and them most gorgeous , specially any white thing . finally , the thing most worthy of admiration concerning these glasses , is , that the lesser glasse doth lessen the shape ; but how big so ever it be , it maketh the shape no bigger than it is . and therefore augustine thinketh some hidden myst●ry to be therein . vitellius , and i. bap. neap. write largely hereof . these i have for the most part seene , and have the receipt how to make them ; which if desire of brevity had not forbidden me , i would here have set down . but i think not but pharaohs magicians had better experience than i for those and such like devices . and as ( pompanacius saith ) it is most true , that some for these feats have been accounted saints , some other witches . and therefore i say , that the pope maketh rich witches , saints ; and burneth the poor witches . chap. xx. a comparison betwixt pharaohs magicians and our witches , and how their cunning consisted in juggling knacks . thus you see that it hath pleased god to shew unto men that seek for knowledge , such cunning in finding out , compounding , and framing of strange and secret things , as thereby he seemeth to have bestowed upon man , somepart of his divinity . howbeit , god ( of nothing , with his word ) hath created all things , and doth at his will , beyond the power and also the reach of man , accomplish whatsoever he list . and such miracles in times past he wrought by the hands of his prophets , as here he did by moses in the presence of pharaoh , which iannes and iambres apishly followed . but to affirm that they by themselves , or by all the devils in hell , could doe indeed as moses did by the power of the holy ghost , is worse than infidelity . if any object and say , that our witches can doe such feats with words and charms , as pharaohs magicians did by their art , i deny it : and all the world will never be able to shew it . that which they did was openly done ; as our witches and conjurers never doe any thing ; so as these cannot doe as they did . and yet ( as calvine saith of them ) they were but jugglers . neither could they doe , as many suppose . for as clemens saith ; these magicians did rather seem to doe these wonders , than work them indeed . and if they made but prestigious shews of things , i say it was more than our witches can doe . for witchcrafts ( as erastus himselfe confesseth in drift of argument ) are but old wives tables . if the magicians serpent had been a very serpent , it must needs have been transformed out of the rod. and therein had beene a double work of god ; to wit , the qualifying and extinguishment of one substance , and the creation of another . which are actions beyond the divels power , for he can neither make a body to be no body , nor yet no body to be a body ; as to make something nothing , and nothing something ; and contrary things , one ; nay , they cannot make one hair either white or black . if pha●a●●s magicians had made very frogs upon a sodain , why could they not drive them away again ? if they could not hurt the frogs , why should we think that they could make them ? or that our witches , which cannot doe so much as counterfeit them , can kill cattell and other creatures with words or wishes ? and therefore i say with iamblichus , quae sascinati imaginamu , ●●ter imaginamenta nullam habent actionis & essentiae veritatems such things as we being bewitched doe imagine , have no truth at all either of action or essence , beside the bare imagination . chap. xxi . that the serpents and frogs were truly prese●ted , and the water poisoned indeed by jannes and jambres ; of false prophets and of their miracles , of balams asse . truly i think there were no inconvenience granted , though i should admit that the serpent and frogs were truly presented , and the water truely poisoned by iames and iambres ; not that they could execute such miracles of themselves , or by their familiars or divels : but that god , by the hands of those counterfeit couseners , contrary to their owne expectations , overtook them , and compelled them in their ridiculous wickednesse to bee instruments of his will and vengeance , upon their master pharaoh ; so as by their hands god shewed some miracles , which he himself wrought ; as appeareth in exodus . for god did put the spirit of tenth into baalams mouth , who was hired to curse his people . and although he were a corrupt and false prophet , and went about a mischievous interprise ; yet god made him an instrument ( against his will ) to the confusion of the wicked . which if it pleased god to doe here , as a speciall work , whereby to shew his omnipotency , to the confirmation of his peoples faith , in the doctrine of their messias delivered unto them by the prophet moses , then was it miraculous and extraordinary , and not to be looked for now . and ( as some suppose ) there were then a consort or crew of false prophets , which could also foretell things to come , and work miracles . i answer , it was extraordinary and miraculous , and that it pleased god so to try his people ; but he worketh not so in these dayes ; for the working of miracles is ceased . likewise in this case it might well stand with gods glory , to use the hands of pharaohs magicians , towards the hardening of their masters heart ; and to make their illusions and ridiculous conceits to become effectuall . for god had promised and determined to harden the heart of pharaoh . as for the miracles which moses did , they mollified it so , as he alwayes relented upon the sight of the same . for unto the greatnesse of his miracles were added such modesty and patience , as might have moved even a heart of steel or flint . but pharaohs frowardnesse alwayes grew upon the magicians actions : the like example , or the resemblance whereof , we find not again in the scriptures . and though there were such people in those dayes suffered and used by god , for the accomplishment of his will and secret purpose : yet it followeth not , that now , when gods will is wholly revealed unto us in his word , and his son exhibited ( for whom , or rather for the manifestation of whose coming all those things were suffered or wrought ) such things and such people should yet continue . so as i conclude , the cause being taken away , the thing proceeding thence remaineth not . and to assign our witches and conjurers their room , is to mock and contemn gods wonderfull workes ; and to oppose against them cousenages , juggling , knacks and things of nought . and therefore , as they must confesse , that none in these dayes can doe as moses did ; so it may be answered , that none in these dayes can doe as iannes and iambres did : who , if they had been false prophets , as they were jugglers , had yet been more priviledged to exceed our old women or conjurors , in the accomplishing of miracles , or in prophecying , &c. for who may be compared with balaam ? nay , i dare say , that balaams asse wrought a greater miracle , and more supernaturall , than either the pope or all the conjurors and witches in the world can doe at this day . to conclude , it is to be avouched ( and there bee proofes manifest enough ) that our jugglers approach much neerer to resemble pharaohs magicians , than either witches or conjurors , and make a more lively shew of working miracles than any inchantors can doe : for these practise to shew that in action , which witches doe in words and terms . but that you may think i have reason for the maintenance of mine opinion in this behalfe , i will surcease by multitude of words to amplifie this place , referring you to the tract following of the art of juggling , where you shal read strange practises and cunning conveyances ; which because they cannot so conveniently be described by phrase of speech , as that they should presently sinke into the capacity of you that would be practitioners of the same ; i have caused them to be set forth in form and figure , that your understanding might be somewhat helped by instrumentall demonstrations . and when you have perused that whole discovery of juggling , compare the wonders thereof with the wonders imputed to conjurors and witches , ( not omitting pharaohs sorcerers at any hand in this comparison ) and i beleeve you will be resolved , that the miracles done in pharaohs sight by them , and the miracles ascribed unto witches , conjurors , &c. may be well taken for false miracles , meer delusions , &c. and for such actions as are commonly practised by cunning jugglers ; be it either by legierdemain , confederacy , or otherwise . chap. xxii . the art of juggling discovered , and in what point it doth principally consist . now because such occasion is ministred , and the matter so pertinent to my purpose , and also the life of witchcraft and cousenage so manifestly delivered in the art of juggling ; i thought good to discover it , together with the rest of the other deceitfull arts ; being sorry that it falleth out to my lot , to lay open the secrets of this mystery , to the hinderance of such poor men as live thereby : whose doings herein are not only tolerable , but greatly commendable , so they abuse not the name of god , nor make the people attribute unto them his power , but alwayes acknowledge wherein the art consisteth , so as thereby the other unlawfull and impious arts may be by them the rather detected and bewrayed . the true art therefore of juggling consisteth in legierdemain ; to wit , the nimble conveyance of the hand , which is especially performed three wayes . the first and principall consisteth in hiding and conveying of bals , the second in the alteration of mony , the third in the shuffling , of the cards . he that is expert in these may shew much pleasure , and many fe●●● , and hath more cunning than all other witches or magicians . all other parts of this art are taught when they are discovered ; but this part cannot be taught by any description or instruction , without great exercise and expense of time . and forasmuch as i professe rather to discover than teach these mysteries , it shall suffice to signifie unto you , that the endevour and drift of jugglers is only to abuse mens eyes and judgements . now therefore my meaning is , in words as plain as i can , to rip up certain proper tricks of that art ; whereof some are pleasant and delectable , othersome dreadfull and desperate , and all but meer delusions , or counterfeit actions as you shall soon see by due observation of every knack by me hereafter deciphered . chap. xxiii . of the ball , and the manner of legierdemain therewith , also notable feats with one or divers bals . concerning the ball , the plays and devices thereof are infinite , in somuch as if you can by use handle them well , you may shew there with a hundreth feats . but whether you seem to throw the ball into your left hand or into your mouth , or into a pot , or up into the air , &c. it is to be kept stil in your right hand . if you practise first with a leaden bullet , you shall 〈◊〉 sooner and better doe it with bals of cork . the first place at your first learning , where you are to bestow a great ball , is in the palm of your hand , with your ring finger ; but a small ball is to be placed with your thumb , betwixt your ring-finger and middle-finger , then are you to practise to doe it betwixt the other fingers , then betwixt the fore-finger and the thumb , with the fore-finger and middle-finger jointly , and therein is the greatest and strangest cunning shewed . lastly , the same ball is to be practised in the palm of the hand , and by use you shall not only seem to put any one ball from you , and yet retain it in your hand ; but you shall keep four or five as cleanly and certainly as one . this being attained unto , you shall work wonderfull feats ; as for example . lay three or four bals before you , and as many small candlesticks , bols , saltsetter's or saltseller covers , which is the best . then first seeme to put one bal into your left hand , & therewithall seem to hold the same fast : then take one of the candlesticks , or any other thing ( having a hollow foot , and not being too great ) and seem to put the ball which is thought to be in your left hand , underneath the same , and so under the other candlesticks seem to bestow the other bals : and all this while the beholders will suppose each ball to be under each candlestickt this done , some charm or form of words is commonly used . then take up one candlestick with one hand , and blow , saying ; lo , you see that is gone : and so likewise look under each candlestick with like grace and words , and the beholders will wonder where they are become . but if you , in lifting up the candlesticks with your right hand , leave all those three or four bals under one of them ( as by use you may easily doe , having turned them all down into your hand , and holding them fast with your little and ring-fingers ) and take the candlestick with your other fingers , and cast the bals up into the hollownesse thereof ( for so they will not roll so soon away ) the standers by will be much astonied . but it will seem wonderfull strange , if also in shewing how there remaineth nothing under another of those candlesticks , taken up with your left hand , you leave behind you a great ball or any other thing , the miracle will be the greater . for first they think you have pulled away all the bals by miracle ; then , that you have brought them all together again by like means , and they neither thinke nor looke that any other thing remaineth behind under any of them . and therefore , after many other feats done , return to your candlesticks , remembring where you left the great ball , and in no wise touch the same ; but having another like ball about you , seem to bestow the same in manner and form aforesaid , under a candlestick which standeth furthest off from that where the ball lieth . and when you shall with words or charms seeme to convey the same ball from under the same candlestick and afterward bring it under the candlestick which you touched not , it will ( i say ) seem wonderfull strange . to make a little ball swell in your hand till it be very great . take a very great ball in your left hand , or three indifferent big bals ; & shewing one or three little bals , seem to put them into your said left hand , concealing ( as you may well doe ) the other bals which were there in before : then use words , and make them seem to swell , and open your hand , &c. this play is to be varied a hundreth wayes : for as you finde them all under one candlestick , so may you goe to a stander by , and take off his hat or cap , and shew the bals to be there , and conveying them thereinto , as you turn the bottome upward . to consume ( or rather to convey ) one or many bals into nothing . if you take one ball , or more , and seem to put it into your other hand , and whilest you use charming words , you convey them out of your right hand into your lap ; it will seem strange . for when you open your left hand immediately , the sharpest lookers on will say it is in your other hand , which also then you may open ; and when they see nothing there , they are greatlie overtaken . how to wrap a wag upon the knuckles . but i will leave to speak any more of the ball , for herein i might hold you all day , and yet shall i not be able to teach you to use it , nor scarsly to understand what i mean or write concerning it : but certainly many are perswaded that it is a spirit or a flie , &c. memorandum , that alwaies the right hand be kept open and straight , only keep the palm from view , and therefore you may end with this miracle . lay one ball upon your shoulder , another on your arme , and the third on the table : which because it is round , and wil not easily lie upon the point of your knife , you must bid a stander by lay it thereon , that you mean to throw all those three bals into your mouth at once : and holding a knife as a pen in your hand , when he is laying it upon the point of your knife , you may easily with hast rap him on the fingers , for the other matter wil be hard to do . chap. xxiiii . of conveyance of money . the conveying of money is not much inferior to the ball , but much easier to doe . the principall place to keep a piece of money is the palm of your hand , the best piece to keep is a testor ; but with exercise all will be alike , except the money be very small , and then it is to be kept betwixt the fingers , almost at the fingers end , whereas the ball is to be kept below neer to the palm● . to convey money out of one of your hands into the other by legierdemain . first you must hold open your right hand , and lay therein a testor , or some big piece of mony : then lay thereupon the top of your long left finger , and use words , and upon the sudden slip your right hand from your finger wherewith you held down the testor , and bending your hand a very little , you shall remain the testor still therein : and suddenly ( i say ) drawing your right hand through your left , you shall seem to have left the testor there , specially when you shut in due time your left hand , which that it may more plainly appear to be truly done , you may take a knife , and seem to knock against it , so as it shall make a great sound : but in stead of knocking the piece in the left hand ( where none is ) you shall hold the point of the knife fast with the left hand , and knock against the testor held in the other hand , and it will be thought to hit against the money in the left hand . then use words , and open your hand , and when nothing is seen , it will be wondred at how the testor was removed . to convert or transubstantiate money into counters , or counters into money . another way to deceive the lookers on , is to do as before , with a testor ; and keeping a counter in the palm of the left hand secretly to seem to put the testor thereinto ; which being reteined still in the right hand , when the left hand is opened , the testor will seem to be transubstantiated into a counter . to put one testor into one hand , and another into the other hand , and with words to bring them together . he that hath once attained to the facility of retaining one piece of money in his right hand , may shew a hundreth pleasant conceipts by that means , and may reserve two or three as well as one . and lo them may you seem to put one piece into your left hand , and retaining it still in your right hand , you may together therewith take up another like piece , and so with words seem to bring both pieces together . to put one testor into a strangers hand , and another into your own , and to convey both into the strangers hand with words . also you may take two testors evenly set together , and put the same in stead of one testor , into a strangers hand , & then making as though you did put one testor into your left hand , with words you shall make it seem that you convey the testor in your hand , into the strangers hand : for when you open your said left hand , there shall be nothing seen ; and he opening his hand shall find two , where he thought was but one . by this device ( i say ) a hundreth conceipts may be shewed . how to do the same or the like seat otherwise . to keep a testor , &c. betwixt your finger , serveth specially for this and such like purposes . hold out your hand , and cause one to lay a testor upon the palm thereof , then shake the same up almost to your fingers ends , and putting your thumbe upon it ; you shall easily , with a little practice , convey the edge betwixt the middle and forefinger , whilest you proffer to put it into your other hand ( provided alwayes that the edge appear not through the fingers on the backside ) which being done , take up another testor ( which you may cause a stander by to lay down ) and put them both together , either closely in stead of one into a strangers hand , or keep them still in your owne : and ( after words spoken ) open your hands and there being nothing in one , and both pieces in the other , the beholder will wonder how they came together . to throw a piece of money away , and to find it again where you lost . you may , with the middle or ring finger of the right hand , convey a testor into the palme of the same hand , and seeming to cast it away , 〈◊〉 it still : which with confederacy will seem strange ; to wit , when you find it again , where another hath bestowed the very like piece . but these things without exercise cannot be done , and therefore i will proceed to shew things to be brought to passe by mony , with lesse difficulty ; and yet as strange as the rest : which being unknown are marvellously commended , but being knowne are decided , and nothing at all regarded . with words to make a groat or a testor to leap out of a pot , or to run along upon a table . you shal see a juggler take a groat or a testor , and throw it into a pot , or lay it in the midst of a table , and with inchanting words cause the sa●● to leap out of the pot , or run towards him , or from him ward alongst the table . which will seem miraculous , untill you know it is done with a long black hair of a woman , head , fastned to the brim of a groat , by means of a little hole driven through the same with a spanish needle . in like son you may use a knife , or any other small thing : but if you would have it go from you , you must have a confederate , by which means all juggling is graced and amended . to make a great or a testor to sink through a table , and to vanish out of a handkercher very strangely . a juggler also sometimes will borrow a groat or a testor , &c. and make it before you , and seem to put the same into the midst of a handkercher , and wind it so , as you may the better see and feel it . then will he take you the handkercher , and bid you feel whether the groat be there or nay ; and he will also require you to put the same under a candlestick , or some such thing . then will he send for a bason , and holding the same under the boord right against the candlestick , will use certaine words of inchantments ; and in short space you shall hear the groat fall into the bason . this done one takes off the candlestick , and the juggler taketh the handkercher by a tassell , and shaketh it ; but the money is gone : which seemeth as strange as any feat whatsoever , but being known , the miracle is turned to a bable . for it is nothing else , but to sow a groat into the corner of a handkercher , finely covered with a piece of linnen , little bigger then your groat : which corner you must convey instead of the groat delivered to you , into the middle of your handkercher ; leaving the other either in your hand or lap , which afterwards you must seem to pull through the board , letting it fall into a bason , &c. a notable trick to transforme a counter to a groat . take a groat , or some lesse piece of money , and grind it very thin at the one side ; and take two counters , and grind them , the one at the one side , the other on the other side : glew the smooth side of the groat to the smooth side of one of the counters , joyning them so close together as may be , specially at the edges , which may be so filed , as they shall seem to be but one piece ; to wit , one side a counter , and the other side a groat , then take a very little green waxe ( for that is so frest and therefore best ) and lay it so upon the smooth side of the other counter , as it do not much discolour the groat : and so will that counter with the groat cleave together , as though they were glewed ; and being filed even with the groat and the other counter , it will seem so like a perfect entire counter , that though a stranger handle it , he shall not bewray it ; then having a little touched your fore-finger , and the thumb of your right hand with soft waxe , take therewith this counterfeit counter and lay it down openly upon the palm of your left hand , in such sort as an auditor layeth down his counters , wringing the same hard , so as you may leave the glewed counter with the groat apparently in the palm of your left hand ; and the smooth side of the waxed counter will stick fast upon your thumb , by reason of the waxe wherewith it is smeared , and so may you hide it at your pleasure . provided alwaies , that you lay the waxed side downward , and the glewed side upward : then close your hand , and in or after the closing thereof turne the piece , and so in stead of a counter ( which they supposed to be in your hand ) you shall seem to have a groat , to the astonishment of the beholders , if it be well handled . chap. xxv . an excellent feat , to make a two penie peece lie plaine in the palme of your hand , and to be passed from thence when you list . put a little red wax ( not too thin ) upon the naile of your longest finger , then let a stranger put a two penny piece into the palm of your hand , and shut your fist suddenly , and convey the two penny piece upon the wax , which with use you may so accomplish , as no man shal perceive it . then and in the mean time use * words of course , and suddenly open your hand , holding the tips of your fingers rather lower than higher than the palme of your hand , and the beholders will wonder where it is become then shut your hand suddenly again , and lay a wager whether it be there or no ; and you may either leave it there , or take it away with you at your pleasure . this ( if it be well handled ) hath more admiration than any other feat of the hand . memorandum this may be best handled , by putting the waxe upon the two penny piece , but then must you lay it in your hand your self . to convey a testor out of ones hand that holdeth it fast . stick a little waxe upon your thumb , and take a stander by by the finger , shewing him the testor , and telling him you wil put the same into his hand : then wring it down hard with your waxed thumb , and using many words look him in the face , and as soon as you perceive him to look in your face , or from your hand , suddenly take away your thumb , and close his hand , and so will it seem to him that the testor remaineth , even as if you wring a testor upon ones forehead , it will seem to stick , when it is taken away , especially if it be wet . then cause him to hold his hand still , and with speed put it into another mans hand ( or into your owne ) two testor● in stead of one , and use words of course , whereby you shall make not only the beholders , but the holders beleeve , when they open their hands , that by inchantment you have brought both together . to throw a piece of money into a deep pond , and to fetch it again from whence you list . there be a marvellous number of feats to be done with money , but if you will work by private confederacy , as to mark a shilling , or any other thing , and throw the same into a river or deep pond , and having bid a shilling before with like marks in some other secret place ; bid some go presently and fetch it , making them beleeve that it is the very same which you threw into the river : the beholders will marvell much at it . and of such feats there may be done a marvellous number ; but many more by publick confederacy , whereby one may tell another how much money he hath in his purse , and a hundreth like toies , and all with money . to convey one shilling being in one hand into another , holding your hands abroad like a rood . evermore it is necessary to mingle some merry toies among your grave miracles , as in this case of money , to take a shilling in each hand , and holding your armes abroad , to lay a wager that you will put them both into one hand , without bringing them any whit nearer together . the wager being made , hold your arms abroad like a rood , and turning about with your body , lay the shilling out of one of your hands upon the table , and turning to the other side take it up with the other hand : and so you shall win your wager . how to rap a wag on the knuckles . deliver one piece of money with the left hand to one , and to a second person another , and offer him that you would rap on the fingers the third ; for he ( though he be ungratious and subtle ) seeing the other receive money , will not lightly refuse it , and when he offereth to take it , you may rap him on the fingers with a knife , or somewhat else held in the right hand , saying that you knew by your familiar , that he meant to have kept it from you . chap. xxvi . to transforme any one small thing into any other forme by folding of paper . take a sheet of paper , or a handkercher , and fold or double the same , so as one side be a little longer then another : then put a counter between the two sides or leaves of the paper or handkercher , up to the midle of the top of the fold , holding the same so as it be not perceived , and any a groat on the outside thereof , right against the counter , and fold it down to the end of the longer side : and when you unfold it again , the groat will be where the counter was , and the counter where the groat was ; so as some will suppose that you have transubstantiated the money into a counter , and with this many feats may be done . the like or rather stranger than it may be done , with two papers three inches square a piece , divided by two folds into three equall parts at either side , so as each folded paper remain one inch square : then glow the backsides of the two papers together as they are folded , & not as they are open , and so shall both papers seem to be but one ; and which side soever you open , it shall appear to be the same , if you hide handsomely the bottome , as you may well do with your middle finger , so as if you have a groat in the one and a counter in the other , you ( having shewed but one ) may by turning the paper seem to transubstantiate it . this may be best performed , by putting it under a candlestick , or a hat , &c. and with * words seem to do the feat . chap. xxvii . of cards , with good cautions how to avoid cousenage therein : speciall rules to convey and handle the cards , and the manner and order how to accomplish all difficult and strange things wrought with cards . having now bestowed some waste money among you , i will set you to cards ; by which kind of witchcraft a great number of people have juggled away not only their money , but also their lands , their health , their time , and their honesty . i dare not ( as i could ) shew the lewd juggling that cheaters practice , lest it minister some offence to the well disposed , to the simple hurt and losses , and to the wicked occasion of evil doing . but i would wish all gamesters to beware , not only with what cards and dice the play , but especially with whom and where they exercise gaming . and to let dice passe ( as whereby a man may be inevitably cousened ) one that is skilful to make and use bumcards , may undoe a hundreth wealthy men that are given to gaming : but if he have a confederate present , either of the players or standers by , the mischief cannot be avoided . if you play among strangers , beware of him that seems simple or drunken ; for under their habit the most speciall couseners are presented , and while you think by their simplicity and imperfections to beguile them ( and thereof perchance are perswaded by their confederates , your very friends as you think ) you your self will be most of all overtaken . beware also of the ●●●tors by , and lookers on , and namely of them that bet on your side , for whilest they look on your game without suspition , they discover it by signes to your adversaries , with whom they bet , and yet are their confederates . but in shewing feats , and juggling with cards the principal point consisteth in shuffling them nimbly , and alwaies keeping one certain card either in the bottome , or in some known place of the stock , four or five cards from it . hereby you shall seem to work wonders ; for it will be easie for you to see or spie one card , which though you be perceived to do , it will not be suspected , if you shuffle them well afterwards . and this note i must give you , that in reserving the bottome card , you must alwaies ( whilest you shufflle ) keep him a little before or a little behind all the cards lying underneath him , bestowing him ( i say ) either a little beyond his fellowes before , right over the forefinger , or else behind the rest , so as the little finger of the left hand may meet with it : which is the easier , the readyer , & the better way . in the beginning of your shuffling , shuffle as thick as you can ; and in the end throw upon the stock the neather card ( with so many mo at the least as you would have preserved for any purpose ) a little before or behind the rest . provided alwaies , that your fore finger , if the pack be laid before , or the little finger , if the pack lie behinde , creep up to meet with the bottome card , and not lie betwixt the cards : and when you feel it , you may there hold it , untill you have shuffled over the cards again , still leaving your kept card below . being perfect herein , you may do almost what you list with the cards . by this means , what pack soever you make , though it consist of eight , twelve , or twenty cards , you may keep them stil together unsevered next to the neather card , and yet shuffle them often to satisfie the curious beholders . as for example , and for brevity sake , to shew your divers feats under one . how to deliver out four aces , and to convert them into four knaves . make a pack of these eight cards ; to wit , four knaves and four aces and although , all the eight cards must lie immediately together , yet must each knave and ace be evenly severed , and the same eight cards must lie also in the lowest place of the bunch . then shuffle them so , as alwaies at the second shuffling , or at least wise at the end of your shuffling the said pack , and of the pack one ace may lie neathermost , or so as you may know where he goeth and lyeth : and aiwaies ( i say ) let your foresaid pack with three or four cards more lie unseparably together immediately upon and with that ace . then using some speech or other device , and putting your hands with the cards to the edge of the table to hide the action , let our privily a piece of the second card which is one of the knaves , holding forth the stock in both your hands , and shewing to the standers by the neather card ( which is the ace or kept card ) covering also the head or piece of the knave ( which is the next card ) with your four fingers , draw out the same knave , laying it down on the table : then shuffle again , keeping your pack whole , and so have you two aces lying together in the bottome . and therefore , to reforme that disordered card , as also for a grace and countenance to that action , take off the uppermost card of the bune● , and thrust it into the midst of the cards ; and then take away the neathermost card , which is one of your said aces , & bestow him likewise . then may you begin as before , shewing another ace , and instead thereof lay down another knave : and so forth , untill instead of four aces you have laid downe four knaves . the beholders all this while thinking that there lie four aces on the table , are greatly abused , and will marvel at the transformation . how to tell one what card he seeth in the bottome , when the same card is shuffled into the stock . when you have seen a card privily , or as though you marked it not , lay the same undermost , and shuffle the cards as before you are taught , till your card lie again below in the bottome . then shew the same to the beholders , willing them to remember it : then shuffle the cards , or let any other shuffle them ; for you know the card already , and therefore may at any time tell them what card they saw : which * neverthelesse would be done with great circumstance and shew of difficultie . another way to do the same , having your selfe indeed never seene the card . if you can see no card , or be suspected to have seen that which you mean to shew , then let a stander by first shuffle , and afterwards take you the cards into your hands , and ( having shewed and not seen the bottome card ) shuffle again and keep the same card as before you are taught ; and either make shift then to see it when their suspicion is past , which may be done by letting some cards fall , or else lay down all the cards in heaps , remembring where you laid your bottome card . then spie how many cards lye in some one heap , and lay the heap where your bottome card is upon that heap , and all the other heaps upon the same : and so , if there were five cards in the heap whereon you laid your card , then the same must be the sixt card , which now you may throw out , or look upon without suspicion ; and tell them the card they saw . to tell one without confederacy what card he thinketh ▪ lay three cards on a table , a little way distant , and bid a stander by be true and not waver , but think one them of three ; and by his eie you shall assuredly perceive which he both seeth and thinketh . and you shall do the like , if you cast down a whole pair of cards with the faces upward , whereof there will be few or none plainly perceived , and they also co● cards . but as you cast them down sodainly , so must you take them up presently , marking both his eie and the card whereon he looketh . chap. xxviii . how to tell what card any man thinketh , how to convey the same into ● kernell of a nut or cheristone , &c. and the same again into ones pocket , how to make one draw the same or any card you list , and all under one devise . tak a nut ; or a cheristone , and burn a hole through the side of the top of the shell , and also through the kernell ( if you will ) with a hot bodkin , or boar it with an awll ; and with the eie of a needle pull out some of the kernell , so as the same may be as wide as the hole of the shell . then write the number or name of the card in a peece of some paper one inch or half an inch in length , and half so much in breadth , and roll it up hard ; then put it into a nut , or cheristone , and close the hole with a little red wax , and rub the same with a little dust , and it will not be perceived , if the nut or cheristone bee brown or old . then let your confederate think that card which you have in your 〈◊〉 , &c. and either convey the same nut or cheristone into some bodies pocket , or lay it in some strange place : then make one draw the same out of the stock held in your hand , which by use you may well doe . but say not ; i will make you perforce draw such a card : but require some stander by to draw a card , saying that it skils not what card he draw . and if your hand serve you to use the cards well , you shall preferre unto him , and he shall receive ( even though he snatch at another ) the very card which you kept , and your confederate thought , and is written in the nut , and hidden in the pocket , &c. you must ( while you hold the stock in your hands , tossing the cards to and fro ) remember alwayes to keep your card in your eies and not to loose the sight thereof . which feat , till you be perfect in , you may have the same privily marked and when you perceive his hand ready to draw , put it a little out towards his hand , nimblie turning over the cards , as though you numbred them , holding the same more loose and open than the rest , in no wise suffering him to draw any other ; which if he should doe , you must let three or four fall , that you may begin again . this will seem most strange , in your said paper be inclosed in a button , and by confederacie sowed upon the doublet or coat of any body . * this trick they commonly end with a nut full of ink , in which case some wag or unhappy boy is to bee required to think a card ; and having so done , let the nut be delivered him to crack , which he will not refuse to doe , if he have seen the other feat played before . chap. xxix . of fast or loose , how to knit a hard knot upon a handkercher , and to undoe the same with words . the aegyptians juggling witchcraft or sortilegie standeth much in fast or loose , whereof though i have written somewhat generally already , yet having such opportunity i will here shew some of their particular feats ; not treating of their common tricks which is so tedious , nor of their fortune-telling which is so impious ; and yet both of them meer cousenage . make one plain loose knot , with the two corner ends of a handkercher , and seeming to draw the same very hard , hold fast the body of the said handkercher ( neer to the knot ) with your right hand , pulling the contrary end with the left hand , which is the corner of that which you hold . then c●●se up handsomely the knot , which will be yet somewhat loose , and pull the handkercher so with your right hand , as the left hand end may be neer to the knot : then will it seem a true and a firm knot . and to make it appear more assuredly to be so indeed , let a stranger pull at the end which you hold in your left hand , whilest you hold fast the other in your right hand : and then holding the knot with your fore-finger and thumb , and the neither part of your handkercher with your other fingers , as you hold a bridle when you would with one hand slip up the knot and lengthen your reins . this done , turn your handkercher over the knot with the left hand , in doing whereof you must sodainly slip out the end or corner , putting up the knot of your handkercher with your fore-finger and thumb , as you would put up the foresaid knot of your bridle . then deliver the same ( covered and wrapt in the midst of your handkercher ) to one , to hold fast , and so after some words used , and wagers layed , take the handkercher and shake it , and it will be loose . a notable seat of fast or loose ; namely , to pull three beadstones from off a cord , while you hold fast the ends thereof , without removing of your hand . take two little whipcords of two foot long a peece , double them equally so as there may appear four ends . then take three great bead-stones , the hole of one of them being bigger than the rest ; and put one beadstone upon the eye or bowt of the one cord , and another on the other cord . then take the stone with the greatest hole , and let both the bowts be hidden therein : which may be the better done , if you put the eie of the one into the eie or bowt of the other . then pull the middle bead upon the same , being doubled over his fellow , and so will the beads seem to be put over the two cords without partition . for holding fast in each hand the two ends of the two cords , you may toss them as you list , and make it seem manifest to the beholders , which may not see how you have done it , that the beadstones are put upon the two cords without any fraud . then must you seem to adde more effectuall binding of those beadstones to the string , and make one halfe of a knot with one of the ends of each side ; which is for no other purpose , but that when the bead-stones be taken away , the cords may be seen in the case which the beholders suppose them to be in before . for when you have made your half knot ( which in any wise you may not double to make a perfect knot ) you must deliver into the hands of some standers by those two cords ; namely , two ends evenly set in one hand , and two in the other , and then with a wager , &c. begin to pull off your beadstones , &c. which if you handle nimbly , and in the end cause him to pull his two ends , the two cords will shew to be placed plainly , and the beadstones to have come through the cords . but these things are so hard and long to be described , that i will leave them ; whereas i could shew great varietie . chap. xxx . iuggling knacks by confederacie , and how to know whether one ca● crosse or pile by the ringing . lay a wager with your confederate ( who must seem simple , or obstinately opposed against you ) that standing behind a door , you will ( by the found or ringing of the mony ) tell him whether he cast crosse or pile ; so as when you are gone , and he hath fillipped the monie before the witnesses who are to be cousened , he must say ; what is it , if it be crosse ; or what i st , if it be pile : or some other such sign , as you are agreed upon , and so you need not fail to guesse rightly . by this means ( if you have any invention ) you may seem to doe a hundreth miracles , and to discover the secrets of a mans thoughts , or words spoken a far off . to make a shoal of goslings draw a timber log . to make a shoal of goslings , or ( as they say ) a gaggle of geese to seem to draw a timber log , is done by that very means that is used , when a cat doth draw a fool through a pond or river : but handled some what further off from the beholders . to make a pot or any such thing standing fast on the cupboard , to fall down thence by vertue of words . let a cupboard be so placed , as your confederate may hold a black thred without in the court , behind some window of that room ; and at a certain loud word spoken by you , he may pull the same thred , being wound about the pot , &c. and this was the feat of eleazer , which iosephus reporteth to be such a miracle . to make one dance naked . make a poor boy confederate with you , so as after charms , &c. spoken by you , he uncloth himself , and stand naked , seeming ( whilest hee undresseth him ) to shake , stamp , and crie , still hastening to be unclothed ; till he be stark naked ; or if you can procure none to goe so far , let him only begin to stamp and shake , &c. and to uncloth him , and then you may ( for the reverence of the companie ) seem to release him . to transform or alter the colour of ones cap or hat . take a confederates hat , and use certain * words over it , and deliver it to him again , and let him seem to be wroth , and cast it back to you again , affirming that his was a good new black hat , but this is an old blew hat , &c. and then you may seem to counter charm it , and redeliver it , to his satisfaction . how to tell where a stollen horse is become . by means of confederacie , steven tailor , and one pope abused divers countrie people . for stephen tailor would hide away his neighbours horses , &c. and send them to pope , ( whom he before had told where they were ) promising to send the parties unto him , whom he described and made known by divers signs : so as this pope would tell them at their first entrance unto the door . wherefore they came , & would say that their horses were stollen , but the theef should be forced to bring back the horses , &c. and leave them within one mile south and by west , &c. of his house , even as the plot was laid , and the pack made before by stephen and him . this pope is said of some to be a witch , of others he is accounted a conjurer ; but commonly called a wise man , which is all one with soothsaier or witch . chap. xxxi . boxes to alter one grain into another , or to consume the grain or corn to nothing . there be divers juggling boxes with false bottoms , wherein many false feats are wrought . first they have a box covered or rather footed alike at each end , the bottom of the one end being no deeper than as it may contain one lane of corn or pepper glewed thereupon . then use they to put into the hollow end thereof some other kind of grain , ground or unground ; then doe they cover it , and put it under a hat or candlestick : and either in putting it thereinto , or pulling it thence , they turn the box , and open the contrarie end , wherein is shewed a contrary grain ▪ or else they shew the glewed end first ( which end they sodainly thrust into a boll or bag such of grain as is glewed already thereupon ) and secondly the empty box. how to convey ( with words or charms ) the corn contained in one box into another . there is another box fashioned like a bell , whereinto they doe put so much , and such corn or spice as the aforesaid hollow box can contain . then they stop or cover the same with a peece of leather , as broad as a testor , which being thrust up hard towards the middle part or waste of the said bell will stick fast , and bear up the corn . and if the edge of the leather be wet , it will hold the better . then take they the other box dipped ( as is aforesaid ) in corn , and set down the same upon the table , the emptie end upward , saying that they will convey the grain therein into the other box or bell : which being set down somewhat hard upon the table , the leather and the corn therein will fall down , so as the said bell being taken up from the table , you shall see the corn lying thereon , and the stopple will be hidden therewith , and covered ; and when you uncover the other box , nothing shall remain therein . but presently the corn must be swept down with one hand into the other , or into your lap or hat . many feats may be done with this box , as to put therein a toad , affirming the same to have been so turned from corn , &c. and then many beholders will suppose the same to be the jugglers devill , whereby his fears and miracles are wrought . but in truth , there is more cunning witchcraft used in transferring of corn after this sort , than is in the transferring of one mans corn in the grasse into another mans field ▪ which the law of the twelve tables doth so forcibly condemn ; for the one is a cousening sleight , the other is a false lie . of another box to convert wheat into flower with words , &c. there is another box usuall among jugglers , with a bottome in the middle thereof , made for the like purposes . one other also like a tun , wherein is shewed great variety of stuffe , as well of liquors as spices , and all by means of another little tun within the same , wherein and whereon liquor and spices are shewed . but this would ask too long a time of description . of divers petty juggling knacks . there are many other beggerlie feats able to beguile the simple , as to make an oat stir by spetting thereon , as though it came to passe by words . item to deliver meal , pepper , ginger , or any powder out of the mouth after the eating of bread , &c. which is done by retaining any of those things stuffed in a little paper or bladder conveyed into your mouth , and grinding the same with your teeth . item , a rish through a peece of a trencher , having three holes , and at the one side the rish appearing out in the second , at the other side in the third hole , by reason of a hollow place made betwixt them both , so as the sleight consisteth in turning the peece of trencher . chap. xxxii . to burn a thred , and to make it whole againe with the ashes thereof . it is not one of the worst feats to burn a thred handsomly , and to make it whole again ; the order whereof is this . take two threds , or small laces , of one foot in length a peece : roll up one of them round , which will be then of the quantitie of a pease , bestow the same between your left fore-finger and your thumb . then take the other thred , and hold it forth at length , betwixt the fore-finger and thumb of each hand , holding all your fingers daintilie , as yong gentlewomen are taught to take up a morsell of meat . then let one cut asunder the same thred in the middle . when that is done , put the tops of your two thumbs together , and so shall you with lesse suspition receive the peece of thred which you hold in your right hand into your left , without opening of your left finger and thumb ; then holding these two peeces as you did the same before it was cut , let those two be cut also a sunder in the midst , and they conveyed againe as before , untill they be cut very short , and then roll all those ends together , and keep that ball of small threds before the other in your last hand , and with a knife thrust out the same into a candle , where you may hold it untill the said ball of short threds be burn● to ashes . then pull back the knife with your right hand , and leave the ashes with the other ball betwixt the fore-finger and thumb of your left hand , and with the two thumbs and two fore-fingers together seem to take pains to frot and rub the ashes , untill your thred be renewed , and draw out that thred at length which you kept all this while betwixt your left finger and thumb . this is not inferiour to any jugglers feat if it be well handled , for if you have legierdemain to bestow the same ball of thred , and to change it from place to place betwixt your other fingers ( as may easily be done ) then will it seeme very strange . to cut a lace asunder in the midst , and to make it whole again . by a devise not much unlike to this , you may seem to cut asunder any lace that hangeth about ones neck , or any point , girdle , or garter , &c. and with witchcraft or conjuration to make it whole and closed together again . for the accomplishment whereof , provide ( if you can ) a peece of the lace , &c. which you mean to cut , or at the least a pattern like the same , one inch and a half long , ( and keeping it double privily in your left hand , betwixt some of your fingers neer to the tips thereof ) take the other lace which you mean to cut , still hanging about ones neck , and draw downe your said left hand to the bought thereof ; and putting your own peece a little before the other ( the end or rather middle whereof you mus● hide betwixt your ore-finger and thumb ) making the eie or bought , which shall be seen , of your own pattern , let some stander by cut the same asunder , and it will be surely thought that the other lace is cut ; which with words and frotting , &c. you shall seem to renew and make whole again , this , if it be well handled , will seem miraculous . how to pull laces innumerable out of your mouth , of what colour or length you list , and never any thing seen to be therein . as for pulling laces out of the mouth , it is somewhat a stale jest , whereby jugglers gain mony among maids , selling lace by the yard , putting into their mouths one round bottom as fast as they pull out another , and at the just end of every yard they tie a knot , so as the same resteth upon their teeth : then cut they off the same , and so the beholders are double and treble deceived , seeing as much lace as will be contained in a hat , and the same of what colour you list to name , to be drawn by so even yards out of his mouth , and yet the juggler to talk as though there were nothing at all in his mouth . chap. xxxiii . how to make a booke , wherein you shall shew every leaf therein to be white , blacke , blew , red , yellow , green , &c. there are a thousand jugglings , which i am loath to spend time to describe , whereof some be common , and some rare , and yet nothing else but deceit , cousenage , or confederacie ▪ whereby you may plainly see the art to be a kind of witchcraft . i will end therefore with one devise , which is not common , but was specially used by claruis , whom though i never saw to exercise the feat , yet am i sure i conceive aright of that invention . he had ( they say ) a book , whereof he would make you think first , that every leaf was clean white paper : then by vertue of words he would shew you every leaf to be painted with birds , then with beasts , then with serpents , then with angels , &c. the devise thereof is this . make a book seven inches long , and five inches broad , or according to that proportion ; and let there be leaves ; to wit , seven times seven contained therein , so as you may cut upon the edge of each leaf six notches , each notch in de●● half a quarter of an inch , and one inch distant . paint every fourteenth and fifteenth page ( which is the end of every sixt leaf , and the beginning of every seventh ) with like colour or one kind of picture . cut off with a pair of sheers every notch of the first leaf , leaving only one inch of paper in the uppermost place uncut , which will remain almost half a quarter of an inch higher than any part of that leaf . leave another like inch in the second place of the second leaf , clipping away one inch of paper in the highest place immediately above it , and all the notches below the same and so orderly to the third , fourth , &c. so as there shall rest upon each leaf one only inch of paper above the rest . one high uncut inch of paper 〈◊〉 answer to the first , directly , in every seventh leaf of the book ; so ●● when you have cut the first seven leaves , in such sort as i first described you are to begin in the self same order at the eight leaf , descending in such wise in the cutting of seven other leaves , and so again at the fifteenth , to , &c. untill you have passed through every leafe , all the thicknesse of your book . now you shall understand , that after the first seven leaves , every seventh leaf in the book is to be painted , saving one seven leaves , which must remain white . howbeit , you must observe , that at each bumleaf or high inch of paper , seven leaves distant , opposite one directly and lineally against the other , through the thicknesse of the book , the same page with the page precedent so to be painted with the like colour or picture , and so must you passe through the book with seven severall sorts of colours or pictures ; so as , when you shall rest your thumb upon any of those bumleaves , or high inches , and open the book , you shall see in each page one colour or picture throughout the book ; in another row , another colour , &c. to make that matter more plain unto you , let this be the description hereof . hold the book with your left hand , and ( betwixt your fore-finger and thumb of your right hand ) slip over the book in what place you list , and your thumb will always rest at the seventh leaf ; to wit , at the bumleaf or high inch of paper from whence when your book is strained , it will fall or slip to the next , &c. which when you hold fast , and open the book , the beholders seeing each leaf to have one colour or picture with so many varieties , all passing continually and directly through the whole book , will suppose that with words you can discolour the leaves at your pleasure . but because perhaps you will hardly conceive hereof by this description , you shall ( if you bee disposed ) see or buy for a small value the like book , at the shop of w. brome in pauls churchyard , for your further instruction . there are certaine feats of activity , which beautifie this art exceedingly : howbeit even in these , some are true , and some are counterfeit ; to wit , some done by practise , and some by confederacy . there are likewise divers feats , arithmeticall and geometricall : for them read gemma phrysius , and record , &c. which being exercised by jugglers , add credit to their art. there are also ( besides them which i have set down in this title of hartumim ) sundry strange experiments reported by pliny , albert , ioh. bap. port. neap. and thomas lupton , whereof some are true , and some false , which being known to iames and iambres , or else to our jugglers , their occupation is the more magnified , and they thereby more reverenced . here is place to discover the particular knaveries of casting of lots , and drawing of cuts ( as they term it ) whereby many cousenages are wrought : so as i dare not teach the sundry devises thereof , left the ungodly make a practise of it in the common-wealth , where many things are decided by those means , which being honestly meant may bee lawfully used . but i have said already somewhat hereof in generall , and therefore also the rather have suppressed the particularities , which ( in truth ) are meer juggling knacks : whereof i could discover a great number . chap. xxxiii . desperate or dangerous juggling knacks , wherein the simple are made to think , that a silly juggler with words can hurt and help , kill and revive any creature at his pleasure : and first to kill any kind of pullen , and to give it life again . take a hen , a chick , or a capon , and thrust a nail or a fine sharp pointed knife through the midst of the head thereof , the edge towards the bill , so as it may seem impossible for her to escape death : then use words , and pulling out the knife , lay oats before her , &c. and she will ea● and live , * being nothing at all grieved or hurt with the wound ; because the brain lyeth so farre behind in the head as it is not touched , though you thrust your knife between the combe and it ; and after you have done this , you may convert your speech and actions to the grievous wounding and present recovering of your own selfe . to eat a knife , and to fetch it out of any other place . take a knife , and contain the same within your two hands , so as no part be seen there of but a little of the point , which you must so bite at the first , as noise may be made therewith . then seem to put a great par● thereof into your mouth , and letting your hand slip down , there will appear to have been more in your mouth then is possible to be contained therein . then send for drink , or use some other delay , untill you have let the said knife slip into your lap , holding both your fists close together as before , and then raise them so from the edge of the table where you sit ( for from thence the knife may most privily slip downe into your lap ) and instead of biting the knife , knable a little upon your nail , and the● seem to thrust the knife into your mouth , opening the hand next unto ● , and thrust up the other , so as it may appear to the standers by , that you have delivered your hands thereof , and thrust it into your mouth ; the● call for drink , after countenance made of pricking and danger , &c. lastly , put your hand into your lap , and taking that knife in your hand , you may seem to bring it out from behind you , or from whence you list . * but if you have another like knife and confederate , you may do twenty notable wonders hereby ; as to send a stander by into some garden or orchard , describing to him some tree or herbe , under which it sticked or else some strangers sheath or pocket , &c. to thrust a bodkin into your head without hurt . take a bodkin so made , as the hast being hollow , the blade thereof may slip thereinto assoon as you hold the point upward ; and let the same to your forehead , and seem to thrust it into your head , and so ( with a lime sponge in your hand ) you may bring out bloud or wine , making the beholders think the bloud or the wine ( whereof you may say you have drunk very much ) runneth out of your forehead . then , after countenance of pain and grief , pull away your hand suddenly , holding the point downward ; and it will fall so out , as it will seem never to have been thrust into the hast ; but immediately thrust that bodkin into your lap or pocket , and pull out another plain bodkin like the the same , saving in that conceipt . to thrust a bodkin through your tongue , and a knife through your arme ; a pitifull sight , without hurt or danger . make a bodkin , the blade thereof being sundred in the middle , so as the one part be not near to the other almost by . quarters of an inch , each part being kept asunder with one small bought or crooked piece of iron , of the fashion described hereafter in place convenient . then thrust your tongue betwixt the foresaid space ; to wit , into the bought left in the bodkin blade , thrusting the said bought behind your teeth , and biting the same : and then shall it seem to stick so fast in and through your tongue , that one can hardly pull it out . also the very like may be done with a knife so made , and put upon your arme : and the wound will appear the more terrible , if a little bloud be powred thereupon . to thrust a piece of lead into one eye , and to drive it about ( with a flick ) between the skin and flesh of the forehead , untill it be brought to the other eye , and there thrust out . put a piece of lead into one of the neather lids of your eie , as big as a tag of a point , but not so long ( which you may do without danger ) and with a little juggling stick ( one end thereof being hollow ) seem to thrust the like piece of lead under the other eie lid ; but convey the same indeed into the hollownesse of the stick , the stopple or peg thereof may be privily kept in your hand untill this fe●t be done . then seem to drive the said piece of lead , with the hollow end of the said stick , from the same eie : and so with the end of the said stick , being brought along upon your forehead to the other eie , you may thrust out the piece of lead , which before you had put thereinto ; to the admiration of the beholders . * some eat the lead , and then shove it out of the eie : and some put it into both , but the first is best . to cut half your nose asunder , and to heal it again presently without any salve . take a knife having a round hollow gap in the middle , and lay it upon your nose , and so shall you seem to have cut your nose half asunder . provided alwaies , that in all these you have another like knife without a gap , to be shewed upon the pulling out of the same , and words of inchantment to speak , bloud also to bewray the wound , and nimble conveyance . to put a ring through your cheek . there is another old knack , which seemeth dangerous to the cheek . for the accomplishing whereof you must have two rings , of like colour and quantity : the one filed asunder , so as you may thrust it upon your cheek ; the other must be whole and conveyed upon a stick , holding your hand thereupon in the middle of the stick , delivering each end of the same stick to be holden fast by a stander by . then conveying the same cleanly into your hand , or ( for lack of good conveyance ) into your lap or pocket , pull away your hand from the stick : and in pulling it away , whirle about the ring , and so wil it be thought that you have put thereon the ring which was in your check . to cut off ones head , and to lay it in a platter , &c. which the jugglers call the decollation of iohn baptist. to shew a most notable execution by this art , you must cause a boord , a cloth , and a platter to be purposely made , and in each of them holes fit for-a bodyes neck . the boord must be made of two planks , the longer and broader the better : there must be left within half a yard of the end of each plank half a hole ; so as both the planks being thrust together , there may remain two holes , like to the holes in a pair of stocks ; there must be made likewise a hole in the tablecloth or carpet . a platter also must be set directly over or upon one of them , having a hole in the middle thereof , of the like quantitie , and also a piece cut out of the same , so big as his neck , through which his head may be conveyed into the midst of the platter ; and then sitting or kneeling under the boord , let the head only remain upon the boord in the same . then to make the sight more dreadfull ) put a little brimstone into a chasing dish of coals , setting is before the head of the boie , who must gaspe two or three times , so as the smoke enter a little into his nosthrils and mouth ( which is not unwholsome ) and the head presently will appear stark dead ; if the boie set his countenance accordingly ; and if a little bloud be sprinkled on his face , the sight will be the stranger . this is commonly practiced with a boie instructed for that purpose , who being familiar and conversant with the company , may be known as well by his face , as by his apparell . in the other end of the table , where the like hole is made , another boie of the bignesse of the known boie must be placed , having upon him his usuall apparell ; he must lean or lie upon the board , and must put his head under the board through the said hole , so as his body shall seem to lie on the one end of the boord , and his head shal lie in a platter on the other end . there are other things which might be performed in this action , the more to astonish the beholders , which because they offer long descriptions , i omit ; as to put about his neck a little dough kneaded with bullocks bloud , which being cold will appear like dead flesh ; and being pricked with a sharp round hollow quill , will bleed , and seem very strange , &c. many rules are to be observed herein , as to have the table cloth so long and wide as it may almost touch the ground . not to suffer the company to stay too long in the place , &c. to thrust a dagger or bodkin into your guts very strangely , and to recover immediately . another miracle may be shewed touching counterfeit executions ; namele , that with a bodkin or a dagger you shall seem to kill your selfe , or at the least make an unrecoverable wound in your belly : as ( in truth ) not long since a juggler caused himself to be killed at a tavern in cheapside , from whence he presently went into pauls churchyard and dyed . which misfortune fell upon him through his owne folly , as being then drunken , and having forgotten his plate , which he should have had for his defence . the devise is this . you must prepare a paste boord , to be made according to the fashion of your belly and brest : the same must by a painter be coloured cunningly , not only like to your flesh , but with paps , navill , hair , &c. so as the same ( being handsomely trussed unto you ) may shew to be your naturall belly . then next to your true belly you may put a linnen cloth , and thereupon a double plate ( which the juggler that killed himself forgot , or willfully omitted ) over and upon the which you may place the false belly . provided alwaies , that betwixt the plate and the false belly you place a gut or bladder of bloud , which bloud must be of a calf or of a sheep ; but in no wise of an oxe or a cow , for that will be too thick . then thrust , or cause to be thrust into your brest a round bodkin , or the point of a dagger , so far as it may pearse through your gut or bladder : which being pulled ou again , the said bloud will spin or spirt out a good distance from you , especially if you strain your body to swell , and thrust therewith against the plate . you must ever remember to use ( with words , countenance and gesture ) such a grace ; as may give a grace to the action , and move admiration in the beholders . to draw a cord through your nose , mouth or hand , so sensible as is wonderfull to see . there is another juggling knack , which they call the bridle , being made of two elder sticks , through the hollownesse thereof is placed a cord , the same being put on the nose like a pair of tongs or pinsers ; and the cord , which goeth round about the same , being drawn to and fro , the beholders will think the cord to go through your nose very dangerously . the knots at the end of the cord , which doe stay the same from being drawne out of the stick , may not be put out at the very top ( for that must be stopped up ) but half an inch beneath each end : and so i say , when it is pulled , it will seem to passe through the nose ; and then may you take a knife , and seem to cut the cord asunder , and pull the bridle from your nose . the conclusion , wherein the reader is referred to certain patternes of instruments wherewith divers feats here specified are to be executed . herein i might wade infinitely , but i hope it sufficeth , that i have delivered unto you the principles , and also the principall feats belonging to this art of juggling , so as any man conceiving throughly hereof may not only do all these things , but also may devise other as strange , and vary every of these devises into other formes as he can best conceive . and so long as the power of almighty god is not transposed to the juggler , nor offence ministred by his uncomely speech and behaviour , but the action performed in pastime , to the delight of the beholders , so as alwaies the juggler confesse in the end that these are no supernatural actions , but devices of men , and nimble conveyances , let all such curious conceited , men as cannot afford their neighbours any comfort or commodity , but such as pleaseth their melancholick dispositions say what they list , for this will not only be found among indifferent actions , but such as greatly advance the power and glory of god , discovering their pride and falshood that 〈◊〉 upon them to work miracles , and to be the mighty power of god , as iannes and iambres and also simon magnus did . if any man doubt of these things , as whether they be not as strange to behold as i have reported , or think with bodin that these matters are performed by familiars or devils ; let him go into s. martins , and inquire for one iohn cautares ( a french man by birth , in conversation an honest man ) and he will shew as much and as strange actions as these , who getteth not his living hereby , but laboureth for the same with the sweat of his browes , and neverthelesse hath the best hand and conveyance ( i think ) of any man that liveth this day . neither do i speak ( as they say ) without book herein . for if time , place , and occasion serve , i can shew so much herein , that i am sure bodin , spinaeus , and vairus , would swear i were a witch , and had a familiar devill at commandement . but truly my study and travell herein hath only beene employed to the end i might prove them fooles , and finde out the fraud of them that make them fooles , as whereby they may become wiser , and god may have that which to him belongeth . and because the manner of these juggling conveyances are not easily conceived by discourse of words ; i have caused to be set down divers formes of instruments used in this art ; which may serve for patternes to them that would throughly see the secrets thereof , and make them for their own private practices , to trie the event of such devices , as in this tr●ct of legierdemain are shewed . where note , that you shall find every instrument that is most necessarily occupied in the working of these strange feats , to bear the just and true number of the page , where the use thereof is in ample words declared . now will i proceed with another cousening point of witchcraft , apt for the place , necessary for the time , and in mine opinion meet to be discovered , or at the least to be defaced among deceitful arts . and because many are abused hereby to their utter undoing , for that it hath had passage under the protection of learning , whereby they pretend to accomplish their works , it hath gone freely without general controlment through all ages , nations , and people . place this after . fol. the xiiii . book . of the art of alchimistry , of their words of art and devices to blear mens eyes , and to procure credit to their profession . chap. i. here i thought it not impertinent to say somewhat of the art or rather the craft of alchimistry , otherwise called multiplication ; which chaucer , of all other men , most lively deciphereth . in the bowels hereof doth both witchcraft and conjuration lie hidden , as whereby some cousen others , and some are cousened themselves . for by this mystery ( as it is said in the chanons mans prologue ) they take upon them to turn upside downe , all the earth between southwark and canterburie towne , and to pav̄e it all of silver and gold , &c. but ever they lack of their conclusion , and to much folk they doe illusion . for their stuffe slides away so fast , that it makes them beggers at the last , and by this craft they doe never win , but make their purse empty , and their wits thin . and because the practisers hereof would be thought wise , learned , ●●ing , and their crafts masters , they have devised words of art , sen●ces and epithers obscure , and confections so innumerable ( which are 〈◊〉 compounded of strange and rare simples ) as confound the capacity of them that are either set on work herein , or be brought to behold 〈◊〉 expect their conclusions . for what plain man would not beleeve , that they are learned and jolly fellowes , that have in such readinesse 〈◊〉 many mysticall termes of art : as ( for a taste ) their subliming , amal●●ming , englutting , imbibing , incorporating , cementing , retrination , terminations , mollifications , and indurations of bodies , matters 〈◊〉 and coagulat , ingots , tests , &c. or who is able to conceive ( by ●eason of the abrupt confusion , contrariety , and multitudes of drugs , ●●mples , and confections ) the operation and mystery of their stuffe and ●orkmanship . for these things and many more , are of necessity to 〈◊〉 prepared and used in the execution of this indeavour ; namely orpi●ent , sublimed mercury , iron squames , mercury crude , groundly large , 〈◊〉 armoniack , verdegrece , borace , holes , gall , arsenick , sal armoniack , brimstone , salt , paper , burnt bones , un●●aked lime , clay , saltpeter , 〈◊〉 triall , saltartre , alcalie , sal preparat , clay made with horse dung 〈◊〉 hair , oile of tartre , allum ; glasse , woort , yest , argoll , resagor , gleir o● an eye , powders , ashes , dung , pisse , &c. then have they waters consive and lincall , waters of albification , and water , rubifying , &c. also oiles , ablusion , and metals fusible . also their lamps , their urinals 〈◊〉 censories , sublimatories , alembecks , viols , croslets , cucurbin , still●●tories , and their furnace of calcination : also their soft and subtle 〈◊〉 some of wood , some of coale , composed specially of beech , &c. and because they will not seem to want any point of cousenage to astonish the simple , or to move admiration to their enterprises , they have ( ● they affirme ) four spirits to work withall , whereof the first is orpimen ; the second , quicksilver ; the third , sal armoniack ; the fourth , brimstone . then have they seven celestiall bodies ; namely , sol , luna , mars , mercurie , saturne , iupiter , and venus ; to whom they apply seven terrestrial bodies ; to wit , gold , silver , iron , quicksilver , lead , tinno , and copper attributing unto these the operation of the other ; specially if the terrestriall bodies be qualified , tempered , and wrought in the house 〈◊〉 day according to the feats of the celestiall bodies : with more life unity . chap. ii. the alchymisters drift , the chanons yeomans tale , of alchymicall stones and waters . now you must understand that the end and drift of all their work , to attain unto the composition of the philosophers stone , called 〈◊〉 and to the stone called titanus ; and to magnatia , which is a 〈◊〉 made of the four elements , which ( they say ) the philosophers 〈◊〉 sworne neither to discover , nor to write of . and by these they m●● quicksilver , and make it malleable , and to hold touch : hereby also to convert any other , metall ( but specially copper ) into gold . this ● ence ( forsooth ) is the secret of secrets ; even as solomons conjure is said among the conjurors to be so likewise , and thus , when the chance to meet with young men , or simple people , they boast 〈◊〉 brag , and say with simon magus , that they can work miracles , 〈◊〉 bring mighty things to passe . in which respect chaucer truly hereof 〈◊〉 each man is as wise as solomon , when they are together everichone : but he that seemes wisest , is most fool in preef , and he that is truest , is a very cheef . they seem friendly to them that know nought , but they are fiendly both in word and thought , yet many men ride and seek their acquaintance , not knowing of their false governance . he also saith , and experience verifieth his assertion , that they look ill favoaredly , and are alwayes beggerly attired : his words are these : these fellowes look ill favouredly , and are alwaies tired beggerly , so as by smelling and thred bare aray . these folk are known and discerned alway . but so long as they have a street to wrap them in by night , or a rag to hang about them in the day light , they will it spend in this craft , they cannot stint till nothing be laft . here one may learn if he have ought , to multiply and bring his good to nought . but if a man ask them privily , why they are clothed so unthriftily , they will round him in the eare and say . if they espied were , men would them slay , and all because of this noble science : loe thus these folk betraien innocence . the tale of the chanons yeoman published by chaucer , doth make ( by way of example ) a perfect demonstration of the art of alchymistry or multiplication the effect whereof is this . a chanon being an alchymister or cousener , espied a covetous priest , whose purse he knew to be well lined , whom he assaulted with flattery and subtill speech , two principall points belonging to this art . at the length he borrowed money of the priest , which is the third part of the art , without which the professors can doe no good , nor indure in good estate . then he at his day repayed the money , which is the most difficult point in this art , and a rare experiment . finally , to requite the priests courtesie , he promised into him such instructions , as whereby with expedition he should become infinitely rich , and all through this art of multiplication . and this is the most common point in this science ; for herein they must be skilfull before they can be famous , or attain to any credit . the priest disliked not his proffer ; specially because it tended to his profit , and embraced his courtesie . then the chanon willed him forthwith to send for three ounces of quicksilver , which he said he would transubstantiate ( by his art ) into perfect silver . the priest thought that a man of his profession could not dissemble , and therefore with great joy and hope accomplished his request . and now ( forsoeth ) goeth this jolly alchymist about his businesse and work of multiplication , and causeth the priest to make a fire of coales , in the bottome whereof he placeth a croslet ; and pretending only to help the priest to lay the coals handsomely , he foisteth into the middle ward of lane of coals , a beechen coal , within the which was conveyed an ingot of perfect silver ; which ( when the coal was consumed ) slipt down into the croslet , that was ( i say ) directly under it . the priest perceived not the fraud , but received the ingot of silver , and was not a little joyfull to see such certain successe proceed from his owne handy 〈◊〉 wherein could be no fraud ( as he surely conceived ) and therefore ●oy willingly gave the chanon forty pounds for the receipt of this experiment , who for that sum of money taught him a lesson in alchymistry , but he never returned to hear repetitions , or to see how he profited . chap. iii. of a yeoman of the countrey cousened by an alchymist . i could cite many alchymisticall cousenages wrought by doctor ●●●cot , feates , and such other ; but i will passe them over , and only repeat three experiments of that art ; the one practiced upon an honest yeoman in the country of kent , the other upon a mighty prince , the child upon a covetous priest . and first touching the yeoman , he was o●●●aken and used in manner and forme following , by a notable cousening varlet , who professed alchymistry , juggling , witchcraft , and conjuration : and by means of his companions and confederates discussed the simplicity and ability of the said yeoman , and found out his estate and humour to be convenient in this purpose ; and finally came a wooing ( as they say ) to his daughter , to whom he made love cunningly in words , though his purpose tended to another matter . and among other illusions and tales concerning his owne commendation , for wealth , parents inheritance , alliance , activity , learning , pregnancy , and cunning , he boasted of his knowledge and experience in alchymistry , making the simple man beleeve that he could multiply , and of one angell make two or three . which seemed strange to the poor man , insomuch as he because willing enough to see that conclusion : whereby the alchymister had more hope and comfort to attain his desire , than if his daughter had yeelded to have married him . to be short , he in the presence of the said yeoman , did include within a little ball of virgine wax , a couple of angels ; and after certain ceremonies and conjuring words he seemed to deliver the same unto him : but in truth ( through legierdemain ) he conveyed into the yeomans hand another ball of the same scantling , wherein were inclosed many more angels than were in the ball which he thought he had received . now ( forsooth ) the alchymister ●ad him lay up the same ball of wax , and also use certain ceremonies ( which i thought good here to omit . ) and after certain dayes , hours , and minutes , they returned together , according to the appointment , and found great gaines by the multiplication of the angels . insomuch as he , being a plain man , was hereby perswaded , that he should not only have a rare and notable good sonne in law ; but a companion that might help to adde unto his wealth much treasure , and to his estate great fortune and felicity . and to increase this opinion in him , as also to win his further favour ; but especially to bring his cunnnig alchymistry , or rather his lewd purpose to passe ; he told him that it were folly to multiply a pound of gold , when as easily they might multiply a million : and therefore counselled him to produce all the money he had , or could borrow of his neighbours and friends ; and did put him out of doubt , that he would multiply the same , and redouble it exceedingly , even as he saw by experience how he dealt with the small summe before his face . this yeoman in hope , of gains and preferment , &c. consented to this sweet motion ; and brought out and laid before his feet , not the one halfe of his goods , but all that he had , or could make or borrow any manner of way . then this juggling alchymister , having obtained his purpose , folded the same in a ball , in quantity farre bigger then the other , and conveying the same into his bosome or pocket , delivered another ball ( as before ) of the like quantity unto the yeoman , to be reserved and safely kept in his chest ; whereof ( because the matter was of importance ) either of them must have a key , and a severall lock , that no interruption might be made to the ceremony , nor abuse by either of them ; in defranding each other . now ( forsooth ) these circumstances and ceremonies being ended , and the alchymisters purpose thereby performed ; he told the yeoman that ( untill a certain day and hour limited to returne ) either of them might imploy themselves about their businesse and necessary affairs ; the yeoman to the plough , and he to the city of london , and in the mean time the gold should multiply , &c. but the alchymister ( belike ) having other matters of more importance came not just at the hour appointed , nor yet at the day , nor within the year : so as , although it were somewhat against the yeomans conscience to violate his promise , or break the league ; yet partly by the longing he had to see , and partly the desire he had to enjoy the fruit of that excellent experiment , having ( for his owne security ) and the others satisfaction , some testimony at the opening thereof , to witnesse his sincere dealing , he brake up the coffer , and loe he soon espied the ball of waxe , which he himselfe had laid up there with his owne hand . so as he thought ( if the hardest should fall ) he should find his principall : and why not as good increase hereof now , as of the other before ? but alas ! when the waxe was broken , and the metall discovered , the gold was much based , and became perfect lead . now who so list to utter his folly , let him come forth and learn to multiply ; and every man that hath ought in his cofer , let him appear , and waxe a philosopher , in learning of his elvish nice lore , all is in vain , and pardee much more is to learn a lewd man ( his sutreltee , ) fie , speak not thereof it woll not bee : for he that hath learning , and he that hath none , conclude alike in multiplicatione , chap. iv. a certain king abused by an alchymist , and of the kings souls a pretty jest . the second example is of another alchymist that came to a certain king , promising to work by his art many great things , as well in compounding and transubstantiating of metals , as in executing of other exploites of no lesse admiration . but before he began , he found the means to receive by vertue of the kings warrant , a great sum of money in prest , assuring the king and his councell , that he would shortly returne , and accomplish his promise , &c. soone after , the kings foole among other jests , fell into a discourse and discovery of fooles , and handled that common place so pleasantly , that the king began to take delight therein , and to like his merry vein . whereupon he would needs have the foole deliver unto him a schedull or scroll , containing the names of all the most excellent fools in the land . so he caused the kings name to be first set downe , and next him all the names of his privy councell . the king seeing him so sawcy and malepert , meant to have had him punished : but some of his councell , knowing him to be a fellow pleasantly conceipted , besought his majesty rather to demand of him a reason of his libell , &c. than to proceed in extremity against him . then the foole being asked why he so sawcily accused the king and his councell of principall folly , answered ; because he saw one foolish knave beguile them all , and to cousen them of so great a masse of money , and finally to be gone out of their reach . why ( saith one of the councell ) he may returne and performe his promise , &c. then ( quoth the foole ) i can help all the matter easily . how ( said the king ) canst thou doe that ? marry sir ( said he ) then i will blot out your name and put in his , as the most foole in the world . many other practices of the like nature might be hereunto annexed , for the detection of the knavery and deceipts whereupon this art dependeth , whereby the reader may be more delighted in reading , than the practisers benefited in simply using the same . for it is an art consisting wholly of subtlety and deceipt , whereby the ignorant and plain minded man through this too much credulity is circumvented , and the humour of the other slye cousener satisfied . chap. v. a notable story written by erasmus of two alchymists , also of longation and curtation . the third example is reported by erasmus , whose excellent learning and wit is ●ad to this day in admiration . he in a certain dialogue intituled alchymistica doth finely bewray the knavery of this crafty art ; wherein he proposeth one balbine , a very wise , learned , and devout priest , howbeit such a one as was bewitched , and mad upon the art of alchymistry . which thing another cousening priest perceived , and dealt with him in manner and forme following . m. doctor balbine ( said he ) i being a stranger unto you may seem very saucy to trouble your worship with my bold suit , who alwayes are busied in great and divine studies . to whom balbine , being a man of few words , gave a nodde : which was more then he used to every man. but the priest knowing his humour , said ; i am sure sir , if you knew my suit , you would pardon my importunity . i pray thee good sir iohn ( said balbine ) shew my thy minde , and be brief . that shall i doe sir ( said he ) with a good will , you know m. doctor , through your skill in philosophy , that every mans destiny it not alike ; and i for my part am at this point , that i cannot tell whether i may be counted happy or infortunnate . for when i weigh mine owne case , or rather my state , in part i seem fortunate , and in part miserable . but balbine being a man of some surlinesse , alwaies willed him to draw his matter to a more compendious forme : which thing the priest said he would doe , and could the better performe , because balbine himselfe was so learned and expert in the very matter he had to repeat , and thus he began . i have had , even from my childhood , a great felicity in the art of alchymistry , which is the very marrow of all philosophy . balbine at the naming of the word alchymistry , inclined and yeelded himselfe more attentively to hearken unto him : marry it was only in gesture of body ; for he was spare of speech , and yet he bad him proceed with his tale . then said the priest , wretch that i am , it was not my luck to light on the best way : for you m. balbine know ( being so universally learned ) that in this art there are two wayes , the one called longation , the other curtation ; and it was miue ill hap to fall upon longation . when balbine asked him the difference of those two wayes ; oh sir said the priest , you might coun● me impudent to take upon me to tell you , that of all other are best learned in this art , to whom i come , most humbly to beseech you to teach me that lucky way of curtation . the cunninger you are , the more easily you may teach it me : and therefore hide not the gift that god hath given you , from your brother , who may perish for want of his desire in this behalf ; and doubtlesse jesus christ will inrich you with greater blessings and endowments . balbine being abashed partly with his importunity , and partly with the strange circumstance , told him that ( in truth ) he neither knew what longation or curtation meant ; and therefore required him to expound the nature of these words . well ( quoth the priest ) since it is your pleasure , i will doe it , though i shall thereby take upon me to teach him that is indeed much cunninger than my selfe . and thus he began : oh sir , they that have spent all the dayes of their life in this divine faculty , doe turne one nature and form : into another , two wayes , the one is very brief , but somewhat dangerous ; the other much longer , marry very safe , sure , and commodious . howbeit , i think my selfe most unhappy that have spent my time and travel in that way which utterly misliketh me , and never could get any one to shew me the other that i so earnestly desire . and now i come to your worship , whom i know to be wholly learned and expert herein , hoping that you will ( for charities sake ) comfort your brother , whose felicity and well doing now resteth only in your hands ; and therefore i beseech you relieve me with your counsell . by these and such other words when this cousening varlot had avoided suspition of guile , and assured balbine that he was perfect and cunning in the other way : balbine his fingers itched , and his heart tickled ; so as he could hold no longer , but burst out with these words : let this curtation goe to the devill , whose name i did never so much as once hear of before , and therefore doe much lesse understand it . but tell me in good faith , doe you exactly understand longation ? yea said the priest , doubt you not hereof : but i have no fansie to that way , it is so tedious . why ( quoth balbine ) what time is required in the accomplishment of this work by way of longation ? too too much said the alchymister , even almost a whole year : but this is the best , the surest and safest way , though it be for so many moneths prolonged , before it yeeld advantange for cost and charges expended thereabouts . set your heart at rest ( said balbine ) it is no matter , though it were two years , so as you be well assured to bring it then to passe . finally , it was there and then concluded , that presently the priest should goe in hand with the work , and the other should bear the charge , the gains to be indifferently divided betwixt them both , and the work to be done privily in balbine's house . and after the mutuall oath was taken for silence , which is usuall and requisite alwaies in the beginning of this mysterie ; balbine delivered money to the alchymister for bellowes glasses , coales , &c. which should serve for the erection and furniture of the forge . which money the alchymister had no sooner fingered , but he ran merrily to the dice , to the alebouse , and to the stewes , and who there so lusty as cousening sir iohn : who indeed this way made a kinde of alchymisticall transformation of money . now balbine urged him to go about his businesse , but the other told him , that if the matter were once begun , it were halfe ended : for therein consisted the greatest difficulty . well , at length he began to furnish the furnace , but now forsoeth ● new supply of gold must be made , as the seed and spawn of that which must be ingendred and grow out of this work of alchymistry . for even as a fish is not caught without a bait , no more is gold multiplied without some parcels of gold : and therefore gold must be the foundation and groundwork of that art , or else all the fat is in the fire . but all this while balbine was occupied in calculating , and musing upon his accompt ; casting by arithmetick , how that if one ownce yeelded fifteen , then how much gaines two thousand ownces might yeeld : for so much he determined to employ that way . when the alchymist had also consumed this mony , shewing great travell a moneth or twain , in placing the bellowes , the coales , and such other stuffe , and no whit of profit proceeding or comming thereof . balbine demanded how the world went , our alchymist was as a man amazed . howbeit he said at length ; forsooth even as such matters of importance commonly doe goe forward , whereunto there is alwaies very difficult accesse . there was ( saith he ) a fault ( which i have now found out ) in the choyce of the coales , which were of oake , and should have been of beech . one hundreth duckets were spent that way , so as the dicing house and the stewes were partakers of balbines charges . but after a new supply of money , better coales were provided , and matters more circumspectly handled . howbeit , when the forge had travelled long , and brought forth nothing , there was was another excuse found out ; to wit that the glasses were not tempered as they ought to have been . but the more money was disbursed hereabouts , the worse willing was balbine to give over , according to the dicers vein , whom fruitlesse hope bringeth into a fooles paradise . the alchymist , to cast a good colour upon his knavery , took on like a man moonsick , and protested with great words full of forgery and lies , that he never had such luck before . but having found the errour , he would be sure enough never hereafter to fall into the like oversight , and that hence forward all should be safe and sure , and throughly recompenced in the end , with large increase . hereupon the workhouse is now the third time repaired , and a new supply yet once againe put into the alchymists hand ; so as the glasses were changed . and now at length the alchymist uttered annother point of his art and cunning to balbine ; to wit , that those matters would proceed much better , if he sent our lady a few french crownes in reward ; for the art being holy , the matter cannot prosperously proceed , without the favour of the saints . which counsell exceedingly pleased balbine , who was so devout and religious , that no ●ay escaped him but he said our lady mattens . now our alchymister having received the offering of money , goeth on his holy pilgrimage , even to the next village , and there consumeth it very penny , among bawds and knawes : and at his returne , he told balbine that he had great hope of good luck in his business ; the holy virgin have such favourable countenance , and such attentive ear unto his prayers and vowes . but after this , when there had been great travell bestowed , and not a dram of gold yeelded nor levied from the forge ; balbine began to expostulate , and reason somewhat roundly with the cousening fellow ; who still said he never had such filthy luck in all his life before , and could not devise by what means it came to passe , that things sent so overthwartly . but after much debating betwixt them upon the matter , at length it came into balbine's head to aske him if he had not ●reslowed to hear masse , or to say his hours : which if he had done , ●othing could prosper under his hand . without doubt ( said the cousener ) you have hit the nail of the head . wretch that i am ! i remember once or twice being at a long feast , i omitted to say mine ave mary after dinner . so so ( said balbine ) no marvell then that a matter of such importance hath had so ill successe . the alchymister promised to do penance ; to hear twelve masses for two that he had foreslowed ; and for every 〈◊〉 overslipped , to render and repeat twelve to our lady . soone after this , when all our alchymisters money was spent , and also his shifts failed how to come by any more , he came home with this advice , as a man wonderfully fraied and amazed , piteously crying and lamenting his misfortune . whereat balbine being astonished , desired to know the cause of his complaint . oh ( said the alchymister ) the coutiers have spied our enterprise ; so as i for my part look for nothing ●● present imprisonment . whereat balbine was abashed , because it was ●● fellony to goe about that matter , without speciall licence . but ( quoth the alchymister ) i fear not to be put to death , i would it would fall our ●● marry i fear lest i should be shut up in some castle or tower , and then shall be forced to tug about this work and broile in this businesse all the daies of my life . now the matter-being brought to consultation , balbine , because ●● was cunning in the art of rhetorick , and not altogether ignorant in la● beat his braines in devising how the accusation might be answered , and the danger avoided . alas ( said the alchymister ) you trouble your s●● all in vain , for you see the crime is not to be denyed , it is so general bruited in court : neither can the fact be defended , because of the manifest law published against it . to be short , when many waies were der●● and diverse excuses alledged by balbine , and no sure ground to 〈◊〉 on for their security ; at length the alchymister having present want 〈◊〉 need of money , framed his speech in this sort ; sir , said he to balbine , use slow counsell , and yet the matter requireth hast . for i think they are comming for me yet this time to hale me away to prison ; and i 〈◊〉 no remedy : but to die valiantly in the cause . in good faith ( said balbine ) i know not what to say to the matter . no more doe i , said the alchymister , but that i see these courtiers are hungry for money , and so 〈◊〉 the readier to be corrupted and framed to silence . and though it be a 〈◊〉 matter to give those rakehels till they be satisfied , yet i see no better 〈◊〉 sell or advice at this time . no more could balbine , who gave him that ducats of gold to stop their mouthes , who in an honest cause would ●●ther have given so many teeth out of his head , then one of those point out of his pouch . this coin had the alchymister , who for all his pretenses and gay gloses was in no danger , other than for lack of money ● leese his leman or concubine , whose acquaintance he would not gi●ver , nor forbear her company , for all the goods that he was able to ●● were it by never so much indirect dealing and unlawfull means . well , yet now once againe doth balbine newly furnish the forge , a 〈◊〉 being made before to our lady to blesse the enterprise , and all these being provided and made ready according to the alchymisters own 〈◊〉 king , and all necessaries largely ministred after his owne liking ; a wh●● year being likewise now consumed about this bootlesse business , and anything brought to passe ; there fell out a strange chance , and that by the means ensuing , as you shall hear . our alchimister forsooth used a little extraordinary lewd compared with a courtiers wife , while he was from home , who suspecting 〈◊〉 matter , came to the door unlooked for , and called to come in , threatened them that he would break open the doores upon them : some present advice ( you see ) was now requisite , and there was none other to be 〈◊〉 such as the opportunity offered ; to wit , to leap out at a back window ; which he did , not without great hazard , and some hurt . but this was soon blazed abroad , so as it came to balbines ear , who shewed in countenance that he had heard hereof , though he said nothing . but the alchymister knew him to be devout , and somewhat superstitious ; and such men are easie to be intreated to forgive , how great soever the fault be , and devised to open the matter in manner and forme following . o lord ( saith he before balbine ) how infortunately goeth our businesse forward ! i marvell what should be the cause . whereat balbine , being one otherwise that seemed to have vowed silence , took occasion to speak , saying ; it is not hard to know the impediment and stop hereof : for it is sinne that hindereth this matter ; which is not to be dealt in but with pure hands . whereat the alchymister fell upon hisknees , beating his brest , and lamentably cryed , saying ; oh master balbine , you say most truly , it is sinne that hath done us all this displeasure , not your sinne sir , but mine owne , good master balbine . neither will i be ashamed to discover my filthinesse unto you , as unto a must holy and ghostly father . the infirmity of the flesh had overcome me , and the devill had caught me in his snare . oh wretch that i am ! of a priest i am become an adulterer . howbeit , the money that erst while was sent to our lady , was not utterly lost ; for if she had not been , i had certainly been slain . for the good man of the house brake open the door , and the window was lesse than i could get out thereat . and in that extremity of danger it came into my minde to fall down prostrate to the virgine ; beseeching her ( if our gift were acceptable in her sight ) that she would , in consideration thereof , assist me with her help . and to be short , i ran to the window , and found it big enough to leap out at . which thing balbine did not only beleeve to be true , but in respect thereof forgave him , religiously admonishing him to shew himself thankfull to that pitiful and blessed lady . now once again more is made a new supply of money , and mutuall promise made to handle this divine matter hence forward purely and holily . to be short , after a great number of such parts played by the alchymister ; one of balbine's acquaintance espied him , that knew him from his childehood to be but a cousening merchant ; and told balbine what he was , & that he would handle him in the end , even as he had used many others ; for a knave he ever was , and so he would prove . but what did balbine , ●hink you ? did he complain of this counterfeit , or cause him to be punished ? no , but he gave him money in his purse , and sent him away ; desiring him , of all courtesie , not to bla● abroad how he had cousened him . and as for the knave alchymister , he need not care who knew it , or what came of it ; for he had nothing in goods or fame to be lost . and as for his cunning in alchymistry , he had as much as an asse . by this discourse erasmus would give us to note , that under the golden name of alchymistry there lyeth lurking no small calamitie ; wherein there be such severall shifts and suits of rare subtleties and deceipts , as that not only wealthy men are thereby many times impoverished , and that with the sweet allurement of this art , through their owne covetousnesse ; as also by the flattering baits of hoped gain : but even wise and learned men hereby are shamefully overshot , partly for want of due experience in the wiles and subtleties of the world , and partly through the softnesse and pliablenesse of their good nature , which cousening knaves doe commonly abuse to their owne lust and commodity , and to the others utter undoing . chap. vi. the opinion of diverse learned men touching the folly of alchymistry . albert in his book of minerals reporteth , that avicenna treating of alchymistry , saith ; let the dealers in alchymistry understand , that the very nature and kinde of things cannot be changed , but rather made by art to resemble the same in shew and likenesse ; so that they are not the very things indeed , but seem so to be in appearance ; as castles and towers do seem to be built in the clouds , whereas the representations there shewed , are nothing else but the resemblance of certain objects below , caused in some bright and clear cloud , when the aire is void of thicknesse and grossnesse . a sufficient proofe hereof may be the looking glasse . and we see ( saith he ) that yellow or orrenge colour laid upon red , seemeth to be gold . francis petrarch treating of the same matter in forme of a dialogue , introduceth a disciple of his , who fansied the foresaid fond profession and practice , saying ; i hope for prosperous successe in alchymistry . petrach answereth him ; it is a wonder from whence that hope should spring , sith the fruit thereof did never yet fall to thy lot , nor yet at any time chance to any other ; as the report commonly goeth , that many rich men , by this vanity and madnesse have been brought to beggery , whiles they have wearied themselves therewith , weakned their bodies , and wasted their wealth in trying the means to make gold ingender gold . i hope for gold according to the workmans promise , saith the disciple . he that hath promised the gold , will run away with thy gold , and thou never the wiser , saith petrarch . he promiseth me great good , saith the disciple . he will first serve his own turn , and relieve his private poverty , saith petrarch ; for alchymisters are a beggerly kind of people , who though they confesse themselves bare and needy , yet will they make others rich and wealthy ; as though others poverty did more molest and pity them then their owne . these be the words of petrarch , a man of great learning and no lesse experience ; who as in his time he saw the fraudulent fetches of this compassing craft ; so hath there been no age , since the same hath been broached , wherein fome few wise men have not smelt out the evill meaning of these shifting merchants , and bewrayed them to the world . an ancient writer of a religious order , who lived above a thousand years since , discovering the diversities of thefts , after a long enumeration , in alchymisters , whom he calleth falsificantes metallorum & mineralium , witches and counterfeiters of metals and minerals ; and setteth them as deep in the degree of theeves , as any of the rest , whose injurious dealings are brought to open arreignment . it is demanded ( saith he ) why the art of alchymistry doth never prove that in effect , which it pretendeth in precept and promise . the answer is ready ; that if by art gold might be made , then were it behoovefull to know the manner and proceeding of nature in generation ; sith art is said to imitate and counterfeit nature . againe , it is because of the lamenesse and unperfectness of phylosophy , specially concerning minerals no such manner of proceeding being set down by consent and agreement of philosophers in writing , touching the true and undoubted effect of the same . whereupon one supposeth that gold is made of one kind of stuffe this way , others of another kind of stuffe that way . and therefore it is a chance if any attaine to the artificiall applying of the actives and passives of gold and silver . moreover , it is certain , that quicksilver and sulphur are the materials ( as they terme them ) of metals , and the agent is heat , which directeth ; howbeit it is very hard to know the due proportion of the mixture of the materials ; which proportion the generation of gold doth require . and admit that by chance they attaine to such proportion ; yet can they not readily resume or doe it again in another work , because of the hidden diversities of materials , and the uncertainty of applying the actives and passives . the same ancient author concluding against this vain art , saith , that of all christian lawmakers it is forbidden , and in no case tolerable in any commonwealth ; first because it presumeth to forge idols for covetousnesse , which are gold and silver ; whereupon saith the apostle , covetousnesse is idolworship ; secondly , for that ( as aristotle saith ) coin should be skant and rare , that it might be dear ; but the same would waxe vile , and of small estimation , if by the art of alchymistry gold and silver might be multiplied ; thirdly , because ( as experience proveth ) wise men are thereby bewitched , couseners increased , princes abused , the rich impoverished , the poor beggered , the multitude made fooles , and yet the craft and craftmasters ( oh madnesse ! ) credited . thus farre he . whereby in few words he discountenanceth that profession , not by the imaginations of his owne brain , but by manifold circumstances of manifest proof . touching the which practice i think enough hath been spoken , and more a great deal than needed ; sith so plain and demonstrable a matter requireth the lesse travell in confutation . chap. vii . that vain and deceitfull hope is a great cause why men are seduced by this alluring art , and that their labours therein are bootlesse , &c. hitherto somewhat at large i have detected the knavery of the art alchymisticall , partly by reasons , and partly by examples : so that the thing it selfe may no lesse appear to the judiciall eye of the considerers , than the bones and sinewes of a body anatomized , to the corporall eye of the beholders . now it shall not be amisse nor impertinent , to treat somewhat of the nature of that vain and fruitlesse hope , which induceth and draweth men forward as it were with chords , not only to the admiration , but also to the approbation of the same : in such sort that some are compelled rufully to sing ( as one in old time did , whether in token of good or ill luck , i do not now well remember ) spes ● fortuna valete ; hope and good hap adieu . no marvell then though alchymistry allure men so sweetly , and intangle them in snares of folly ; sith the baits which it useth is the hope of gold , the hunger whereof is by the poet termed sacra , which some doe english , holy ; not understanding that it is rather to be interpreted , * cursed or detestable , by the figure acy●on , when a word of an unproper signification is cast in a clause as it were a cloud : or by the figure antiphrasis , when a word importeth a contrary meaning to that which it commonly hath . for what reason can there be , that the hunger of gold should be counted holy , the same having ( as depending upon it ) so many milions of mischiefs and miseries : as treasons , thefts , adulteries , manslaughters , trucebreakings , perjuries , cousenages , and a great troope of other enormities , which were here too long to rehearse . and if the nature of every action be determinable by the end thereof , then cannot this hunger be holy , but rather accursed , which pulleth after it as it were with iron chains such a band of outrages and enormities , as of all their labour , charge , care , and cost , &c. they have nothing else left them in lien of lucre , but only some few burned bricks of a ruinous furnace , a peck or two of ashes , and such light stuffe , which they are forced peradventure in fine to sell when beggery hath arrested and laid his mace on their shoulders . as for all their gold , it is resolved in primam materiam , or rather in levem quendam fumulum , into a light smoke or fumigation of vapors , than the which nothing is more light , nothing lesse substantiall , spirits only excepted , out of whose nature and number these are not to be exempted . chap. viii . a continuation of the former matter , with a conclusion of the same . that which i have declared before , by reasons , examples , and authorities , i will now prosecute and conclude by one other example ; to the end that we , as others in former ages , may judge of vain hope accordingly , and be no lesse circumspect to avoid the inconveniences thereof , than vlysses was warie to escape the incantations of circes that old transforming witch . which example of mine is drawne from lewes the french king , the eleventh of that name , who being on a time at burgundie , fell acquainted by occasion of hunting with one conon , a clownish but yet an honest and hearty good fellow . for princes and great men delight much in such plain clubhutchens . the king oftentimes , by means of his game , used the countrymans house for his refreshing ; and as noble men sometimes take pleasure in homely and course things , so the king did not refuse to eat turnips and rape roots in conons cotage . shortly after king lewes being at his palace , void of troubles and disquietnesse , conons wife will'd him to repair to the court , to shew himse●f to the king , to put him in minde of the old entertainment which he had at his house , and to present him with some of the fairest and choisew rape roots that she had in store . conon seemed loth , alledging that he should but lose his labour : for princes ( saith he ) have other matters in hand , than to intend to think of such trifling courtesies . but conons wife overcame him , and perswaded him in the end , choosing a certaine number of the best and goodliest rape roots that she had : which when she had given her husband to carry to the court , he set forward on his journey a good trudging pace . but conon being tempted by the way , partly with the desire of eating , and partly with the toothsomenesse of the meat which he bare , that by little and little he devoured up all the roots saving one , which was a very fair and a goodly great one indeed . now when conon was come to the court , it was his luck to stand in such a place , as the king passing by , and spying the man , did well remember him , and commanded that he should be brought in . conon v●ry cheerily followed his guide hard at the heeles , and no sooner saw the king , but bluntly comming to him , reached out his hand , and presented the gift to his majesty . the king received it with more cheerfulnesse than it was offered , and bad one of those that stood next him , to take it , and lay it up among those things which he esteemed most , and had in greatest accompt . then he bad canon to dine with him , and after dinner gave the countryman great thanks for his rape root ; who made no bones of the matter , but boldly made challenge and claim to the kings promised courtesie . whereupon the king commanded , that a thousand crownes should be given him in recompense for his root . the report of this bountifulnesse was spread in short space over all the kings houshold : in so much as one of his courtiers , in hope of the like or a larger reward gave the king a very proper gennet . whose drift the king perceiving , and judging that his former liberality to the clowne , provoked the courtier to this covetous attempt , took the gennet very thankfully : and calling some of his noblemen about him , began to consult with them , what mends he might make his servant for his horse . whiles this was a doing , the courtier conceived passing good hope of some princely largesse , calculating and casting his cards in this manner ; if his majesty rewarded a silly clown so bountifully for a simple rape root , what will he do to a jolly courtier for a gallant gennet ? whiles the king was debating the matter , and one said this , another that , and the courtier travelled all the while in vain hope , at last saith the king , even upon the sudden ; i have now bethought me what to bestow upon him : and calling one of his nobles to him , whispered him in the eare , and willed him to fetch a thing , which he should finde in his chamber wrapped up in silk . the root is brought wrapped in silk , which the king with his owne hands gave to the courtier , using these words therewithall , that he sped well , insomuch as it was his good hap to have for his horse a jewell that cost him a thousand crownes . the courtier was a glad man , and at his departing longed to be looking what it was , and his heart danced for joy . in due time therefore he unwrapped the silk ( a sort of his fellow courtiers flocking about him to testifie his good luck ) and having unfolded it , he found therein a dry and withered rape root . which spectacle though it set the standers about in a loud laughter , yet it quailed the courtiers courage , and cast him into a shrewd fit of pensivenesse . thus was the confidence of this courtier turned to vanity , who upon hope of good speed was willing to part from his horse for had i wist . this story doth teach us into what folly and madnesse vain hope may drive undiscreet and unexpert men . and therefore no marvell though alchymisters dream and dote after double advantage , faring like aesops dog , who greedily coveting to catch and snatch at the shadow of the flesh which he carried in his mouth over the water , lost both the one and the other : as they doe their increase and their principall . but to break off abruptly from this matter , and to leave these hypocrites ( for why may they not be so named , who as homer , speaking in detestation of such rakehels , saith very divinely and truly ; odi etenim ceu claustra erebi , quicunque loquuntur ore aliud , tacitoque aliud sub pectore claudunt : i hate even even as the gates of hell , those that one thing with tongue do tell , and notwithstanding closely keep another thing in heart full deep ) to leave these hypocrites ( i say ) in the dregs of their dishonesty , i will conclude against them peremptorily , that they , with the rable above rehearsed , and the rout hereafter to be mentioned , are rank couseners , and consuming cankers to the common wealth , and therefore to be rejected and excommunicated from the fellowship of all honest men . for now their art , which turneth all kind of metals that they can come by into mist and smoak , is no lesse apparent to the world , than the clear sunny rayes at noon sted ; in so much that i may say with the poet . hos populus videt , multumque torosa juventus ingeminat tremulos naso crispante cachinnos : all people laugh them now to scorne , each strong and lusty bloud redoubleth quavering laughters loud with wrinkled nose a good . so that , if any be so addicted unto the vanity of the art alchymisticall as every foole will have his fancy ) and that ( beside so many experimented examples of divers , whose wealth hath vanished like a vapor , whiles they have beene over rash in the practise hereof ) this discourse will not move to desist from such extreame dotage , i say to him or them and that aptlie , — dicitque facitque quod ipse non sani esse hominis non juret orestes : he saith and doth that every thing , which mad orestes might with oath averre became a man bereft of reason right . the xv . booke . the exposition of iidoni , and where it is found , whereby the whole art of conjuration is deciphered . chap. i. this word iidoni is derived of iada , which properly signifieth to know : it is sometimes translated , divinus , which is a diviner or soothsaier , as in deut. . levit. . sometimes ariolus , which is one that also taketh upon him to foretell things to come , and is found levit. . kings . esai . . to be short , the opinion of them that are most skilfull in the tongues , is , that it comprehendeth all them , which take upon them to know all things past and to come and to give answers accordingly . it alwayes followeth the word ob , and in the scriptures is not named severally from it , and differeth little from the same in sense , and doe both concerne oracles uttered by spirits , possessed people , or couseners . what will not couseners or witches take upon them to doe ? wherein will they professe ignorance ? aske them any question , they will undertake to resolve you , even of that which none but god knoweth . and to bring their purposes the better to passe , as also to winne further credit unto the counterfeit art which they professe , they procure confederates , whereby they work wonders . and when they have either learning , eloquence , or nimblenesse of hands to accompany their confederacy , or rather knaverie , then ( forsooth ) they passe the degree of witches , and intitle themselves to the name of conjurors . and these deale with no inferiour causes : these fetch divels out of hell , and angels out of heaven ; these raise up what bodies they lift , though they were dead , buried , and rotten long before ; and fetch soules out of heaven or hell with much more expedition than the pope bringeth them out of purgatory . these i say ( among the simple , and where they feare no law nor accusation ) take upon them also the raising of tempests , and earthquakes , and to doe as much as god himselfe can doe . these are no small fooles , they go not to work with a baggage tode , or a cat , as witches doe ; but with a kind of majesty , and with authority they call up by name , and have at their commandement seventy and nine principall and princely divels , who have under them as their ministers , a great multitude of legions of petty divels ; as for example . chap. ii. an inventarie of the names , shapes , powers , governement , and effects of divels and spirits , of their severall segniories and degrees : a strange discourse worth the reading . their first and principall king ( which is of the power of the east ) is called baell ; who when he is conjured up , appeareth with three heads ; the first , like a tode ; the second like a man ; the third like a ca● . he speaketh with a hoarse voice , he maketh a man go invisible , he hath under his obedience and rule sixty and six legions of divels . the first duke under the power of the east , is named agares , he commeth up mildly in the likenes of a faire old man , riding upon a crocodile , and carrying a hawk on his fist ; he teacheth presently all manner of tongues , he fetcheth backe all such as run away , and maketh them run that stand still ; he overthroweth all dignities supernaturall and temporall , hee maketh earthquakes , and is of the order of vertues , having under his regiment thirty one legions . marbas , alias barbas , is a great president , and appeareth in the forme of a mighty lion ; but at the commandement of a conjuror commeth up in the likenes of a man , and answereth fully as touching any thing which is hidden or secret ; he bringeth diseases and cureth them , be promoteth wisdome ; and the knowledge of mechanicall arts , or handicrafts ; he changeth men into other shapes : and under his presidency or govenment are thirty six legions of devils contained . amon , or aamon , is a great and mighty marques , and commeth abroad in the likenesse of wolfe , having a serpents taile , spetting out and breathing flames of fire ; when he patteth on the shape of a man , he sheweth out dogs teeth , and a great head like to a mighty raven , he is the strongest prince of all other , and understandeth all things past and to come , he procureth favour , and reconcileth both friends and foes , and ruleth fourty legions of divels . barbatos , a great county or earle , and also a duke , he appeareth in signo sagittarii sylvestris , with foure kings , which bring companies and great troopes . he understandeth the singing of birds , the barking of dogs , the lowing of bullocks , and the voice of all living creatures . he detecteth treasures hidden by magicians and inchanters , and is of the order of vertues , which in part beare rule : he knoweth all things past and to come , and reconcileth friends and powers ; and governeth thirty legions of divels by his authority . buer is a great president , and is seene in this signe ; he absolutely teacheth philosophy morall and naturall , and also logicke , and the vertue of herbes : he giveth the best familiars , he can heale all diseases , specially of men , and reigneth over fifty legions . gusoin is a great duke , and a strong , appearing in the forme of a xenophilus , he answereth all things , present , past , and to come , expounding all questions . he reconcileth friendship , and distributeth honours and dignities , and ruleth over fourty legions of divels . botis , otherwise otis , a great president and an earle , he commeth forth in the shape of an uglie viper , and if he put on humane shape , he sheweth great teeth , and two hornes , carrying a sharpe sword in his hand ; he giveth answers of things present past , and to come , and reconcileth friends and foes , ruling sixty legions . bathin , sometimes called mathim , a great duke and a strong , he is seene in the shape of a very strong man , with a serpents taile , sitting on a pale horse , understanding the vertues of herbs and pretious stones , transfferring men suddenly from country to country , and ruleth thirty legions of divels . purson , alias curson , a great king , he commeth forth like a man with a lions face , carrying a most cruell viper , and riding on a beare ; and before him go alwayes trumpets , he knoweth things hidden , and can tell all things present , past , and to come ; he beraieth treasure , he can take a body either humane or ajerie , he answereth truly of all things earthly and secret , of the divinity and creation of the world , and bringeth forth the best familiars ; and there obey him two and twenty legions of divels , partly of the order of vertues , and partly of the order of thrones . eligor , alias abigor , is a great duke , and appeareth as a goodly knight , carrying a lance , an ensigne , and a scepter ; he answereth fully of things hidden , and of warres , and how souldiers should mee●●●he knoweth things to come , and procureth the favour of lords and knights , governing sixty legions of devils . leraje , alias oray , a great marquesse , shewing himselfe in the likenesse of a gallant archer , carrying a bowe and a quiver , he is author of all battels , he doth putrifie all such wounds as are made with arrowes by archers , quos optimos objicit tribus diebus dicbus , and he hath regiment over thirty legions . valesar , alias malephar , is a strong duke , comming forth in the shape of a lion , and the head of a theefe , he is very familiar with them to whom he maketh himselfe acquainted , till he hath brought them to the gallowes , and ruleth ten legions . morax , alias furaji , a great earle and a president , he is seene like a bull , and if he take unto him a mans face , he maketh men wonderfull cunning in astronomy , and in all the liberall sciences : he giveth good familiars and wiie , knowing the power and vertue of hearbs and stones which are precious , and ruleth thirty six legions . ipos , alias ayporos , is a great earle and a prince , appearing in the shape of an angell , and yet indeed more obscure and filthy than a lion , with a lions head , a gooses feet , and a hares taile ; he knoweth things to come and past , he maketh a man witty , and bold , and hath under his jurisdiction thirty six legions . naberius , alias carberus , is a valiant marquesse , showing himselfe in the form of a crow , when he speaketh with a hoarse voice ; he maketh a man amiable and cunning in all arts , and specially in rhetorick , he procureth the losse of prelacies and dignities , ninteene legions heare and obey him . glasya labolas , alias caacrinolaas , or caassimolar , is a great president , who commeth forth like a dog , and hath wings like a griffin , he giveth the knowledge of arts , and is the captaine of all manslayers : he understandeth things present and to come , he gaineth the minds and love of friends and foes , he maketh a man go invisible , and hath the rule of six and thirty legions . zepar is great duke , appearing as a souldier , inflaming women with the love of men , and when he is hidden he changeth their shape , untill they may enjoy their beloved , he also maketh them barren , and six and twenty legions are at his obey and commandement . bileth is a great king and a terrible , riding on a pale horse , before whom go trumpets , and all kind of melodious musicke . when he is called up by an exorcist , he appeareth rough and furious , to deceive him . then let the exorcist or conjuror take heed to himselfe , and to allay his courage , let him hold a hazell bat in his hand , wherewithall he must reach out toward the east and south , and make a triangle without besides the circle ; but if he hold not our his hand unto him , and he bid him come in ; and be still refuse the bond or chaine of spirits ; let the conjuror proceed to reading , and by and by he wil submit himselfe , and come in , and do whatsoever the exorcist commandeth him , and he shall be safe . if bileth the king be more stubborne , and refuse to enter into the circle at the first call , and the conjuror shew himselfe fearefull , or if he have not the chaine of spirits , certainly he will never feare nor regard him after . also if the place be unapt for a triangle to be made without the circle , then set there a boll of wine , and the exorcist shall certainly know when he commeth out of his house , with his fellowes , and that the aforesaid bileth will be his helper , his friend , and obedient unto him when he commeth forth . and when be commeth , let the exorcist receive him courteously , and glorifie him in his pride , and therefore he shall adore him as other kings do , because he saith nothing without other princes . also , if he be cited by an exorcist , alwayes a silver ring of the middle finger of the left hand must be held against the exorcists face , as they do for amaimon . and the dominio● and power of so great a prince is not to be determined ; for there 〈…〉 under the power and dominion of the conjuror , but he that detaineth both men and women in doting love , till the exorcist hath had his pleasure . he is of the orders of powers , hoping to returne to the seaventh throne , which is not altogether credible , and he ruleth eighty five legions . sitri , alias bitru , is a great prince , appearing with the face of a leopard , and having wings as a griffin : when he taketh humane shape , he is very beautifull , he inflameth a man with a womans love , and also stirreth up women to love men , being commanded he willingly deteineth secrets of women , laughing at them and mocking them , to make them luxuriously naked , and there obey him sixty legions . paimon is more obedient to lucifer than other kings are . lucifer is here to be understood he that was drowned in the depth of his knowledge : he would needs be like god , and for his arrogancy was throwne out into destruction , of whom it is said ; every prtious stone is thy covering . paimon is constrained by divine vertue to stand before the exorcist where he putteth on the likenesse of a man : he sitteth on a beast called ; a dromedary , which is a swift runner , and weareth a glorious crowne , and hath an effeminate countenance . there goeth before him an host of men with trumpets and well sounding cimbals , and all musicall instruments . at the first he appeareth with a great cry and roring , as in circulo salomonis , and in the art is declared . and if this paimon speake sometime that the conjuror understand him nor , let him not therefore be dismaied . but when he hath delivered him the first obligation , to observe his desire , he must bid him also answer him distinctly and plainely to the questions he shall aske you , of all philosophy , wisedome , and science , and of all other secret things . and if you will know the disposition of the world , and what the earth is , or what holdeth it up in the water , or any other thing , or what is abyssus , or where the wind is , or from whence it commeth , he will teach you aboundantly . consecrations also as well of sacrifices as otherwise may be reckoned . he giveth dignities and confirmations ; he bindeth them that resist him in his owne chaines , and subjecteth them to the conjuror ; he prepareth good familiars , and hath the understanding of all arts . note , that at the calling up of him , the exorcist must looke towards the northwest , because there is his house . when he is called up , let the exorcist receive him constantly without feare , let him aske what questions or demands he lift , and no doubt he shall obtaine the same of him . and the exorcist must beware he forget not the creator , for those things , which have been rehearsed before of paimon , some say , he is of the order of dominations ; others say , of the order of cherubim . there follow him two hundred legions , partly of the order of angels , and partly of potestates . note that if paimon be cited alone by an offering or sacrifice , two kings follow him ; to wit , beball and abalam , and other potentares : in his host are twenty five legions , because the spirits subject to them are not alwayes with them , except they be compelled to appeare by divine vertue . some say that the king beliall was created immediatly after 〈…〉 and therefore they thinke that he was father and seducer of them 〈◊〉 fell being of the orders . for he fell first among the worthier and wiser sort , which went before michael and other heavenly angels , which were lacking . although beliall went before all them that were throwne downe to the earth , yet he went not before them that tarrieth in heaven . this beliall is constrained by divine vertue , when he taketh sacrifices , gifts , and offerings , that he againe may give unto the offences true answers . but he tarrieth not one houre in the truth , except he be constrained by the divine power , as is said . he taketh the forme of a beautifull angell , fitting in a fiery chariot ; he speaketh faire , he distributeth preferments of senatorship , and the favour of friends , and excellent familiars : he hath rule over eighty legions , partly of the order of vertues , partly of angels ; he is found in the forme of an exorcist in the bonds of spirits . the exorcist must consider , that this beliall doth in every thing assist his subjects . if he will not submit himselfe , let the bond of spirits be read : the spirits chaine is sent for him , wherewith wise solomon gathered them together with their legions in a brasen vessell , where were inclosed among all the legions seventy two kings , of whom the cheefe was bileth , the second was beliall , the third asmoday , and above a thousand thousand legions . without doubt ( i must confesse ) i learned this of my master salomon ; but he told me not why he gathered them together , and shut them up so but i beleeve it was for the pride of this beliall . certaine ●ig romancers do say , that solomon being on a certaine day seduced by the craft of a certaine woman , inclined himselfe to pray before the same idoll , beliall by name : which is not credible . and therefore we must rather thinke ( as it is said ) that they were gathered together in that great brasen vessell for pride and arrogancy , and throwne into a deep lake or hole in babylon . for wise salamon did accomplish his workes by the divine power , which never forsooke him . and therefore we must thinke he worshipped not the image beliall ; for then he could not have constrained the spirits by divine vertue : for this beliall , with three kings were in the lake . but the babylonians wondering at the matter , supposed that they should find therein a great quantity of treasure , and therefore with one consent went downe into the lake , and uncovered and brake the vessell , out of the which immediately flew the captaine divels , and were delivered to their former and proper places . but this beliall entred into a certaine image , and there gave answer to them that offered and sacrificed unto him : as toex . in his sentences reporteth , and the babylonians did worship and sacrifice thereunto . bune is a great and a strong duke , he appeareth as a dragon with three heads , the third whereof is like a man , he speaketh with a divine voice , he maketh the dead to change their place , and devils to assemble upon the sepulchres of the dead : he greatly inricheth a man , and maketh him eloquent and wise , answereth truly to all demands , and thirty legions obey him . forneus is a great marquesse , like unto a monster of the sea , he maketh men wonderfull in rhetorick , he adorneth a man with a good name , and the knowledge of tongues , and maketh one beloved as well of foes as friends ; there are under him nine and twenty legions , of the order partly of thrones , and partly of angels . ronove a marquesse and an earle , he is resembled to a monster , he bringeth singular understanding in rhetorick , faithfull servants , knowledge of tongues , favour of friends and foes ; and nineteen legions obey him . berith is a great and a terrible duke , and hath three names . of some he is called beall ; of the jewes berith ; of nigromancers belfry : he commeth forth as a red souldier , with red clothing , and upon a horse of that colour , and a crowne on his head . he answereth truly of things present , past , and to come . he is compelled to a certain hour , through divine vertue , by a ring of art magick . he is also a lier , he turneth all metals into gold , he adorneth a man with dignities , and confirmeth them , he speaketh with a clear and subtill voice , and six and twenty legions are under him . astaroth is a great and a strong duke , comming forth in the shape of a foule angell , sitting upon an infernall dragon , and carrying on his right hand a viper : he answereth truly to matters present , past , and to come , and also of all secrets . he talketh willingly of the creator of spirits , and of their fall , and how they sinned and fell : he saith he fell not of his owne accord . he maketh a man wonderfull learned in the liberall sciences , he ruleth fourty legions . let every exorcist take heed , that he admit him not too near him , because of his stinking breath . and therefore let the conjuror hold near to his face a magicall ring , and that shall defend him . foras , alias forcas is a great president , and is seen in the form of a strong man , and in humane shape , he understandeth the vertue of hearbs and pretious stones : he teacheth fully logick , ethick , and their parts : he maketh a man invisible , witty , eloquent , and to live long ; he recovereth things lost , and dicovereth treasures , and is lord over nine and twenty legions . fursur is a great earle , appearing as an hart , with a fiery taile , he lyeth in every thing , except he be brought up within a triangle : being bidden , he taketh angelicall forme , he speaketh with a hoarse voice , and willingly maketh love between man and wife ; he raiseth thunders and lightnings , and blasts . where he is commanded , he answereth well , both of secret and also of divine things , and hath rule and dominion over six and twenty legions . marchosias is a great marquesse , he sheweth himself in the shape of a cruell she wolfe , with a griphens wings , with a serpents taile , and 〈…〉 i cannot tell what out of his mouth . when he is in a mans shape● is an excellent fighter , he answereth all questions truly , he is faithful 〈◊〉 all the conjurors businesse ; he was of the order of dominations , 〈…〉 him are thirty legions : he hopeth after . years to returne to the ●venth throne , but he is deceived in that hope . malphas is a great president , he is seen like a crowe , but being cloth with humane image , speaketh with a hoarse voice , he buildeth 〈…〉 and high towres wonderfully , and quickly bringeth artificers together , 〈◊〉 throweth downe also the enemies edifications , he helpeth to good 〈…〉 , he receiveth sacrifices willingly , but he deceiveth all the sacrifices there obey him fourty legions . vepar , alias separ , a great duke and a strong , he is like a mermaid , he is the guide of the waters , and of ships laden with armour ; he bringeth to p●sse ( at the commandement of his master ) that the sea shall be roug● and stormy , and shall appear full of ships ; he killeth men in three dayes with purrefying their wounds , and producing maggots into them ; 〈…〉 , they may be all healed with diligence , he ruleth nine and 〈…〉 legions . sabnack , alias salmack , is a great marquesse and a strong , he cometh forth as an armed souldier with a lions head , sitting on a pale horse , ●e doth marvellously change mans forme and favour , he buildeth high to●ers full of weapons , and also castles and cities ; he inflicteth men 〈◊〉 dayes with wounds both rotten and full of maggots , at the exorcists commandement , he provideth good familiars , and hath dominion over 〈◊〉 legions . sidonay , alias asmoday , a great king , strong and mighty , he is 〈◊〉 with three heads , whereof the first is like a bull , the second like a 〈◊〉 the third like a ram , he hath a serpents taile , he belcheth flames out of 〈◊〉 mouth , he hath feet like a goose , he sitteth on an infernall dragon 〈◊〉 carryeth a launce and a flag in his hand , he goeth before others , 〈◊〉 are under the power of amaymon . when the conjuror exerciseth 〈◊〉 office , let him be abroad , let him be wary and standing on his feet 〈◊〉 his cap be on his head , he will cause all his doings to be bewrayed , 〈◊〉 if he doe not , the exorcist shall be deceived by amaymon in every thing ▪ but so soon as he seeth him in the forme aforesaid , he shall call him by his name , saying ; thou art asmoday ; he will not deny it , and by and by he boweth downe to the ground ; he giveth the ring of vertues , he absolutely teacheth geometry , arithmetick , astronomy , and handicrafts . 〈◊〉 all demands he answereth fully and truly , he maketh a man 〈…〉 , hee sheweth the places where treasure lyeth , and gardeth it ▪ 〈…〉 be among the legions of amaymon , he hath under his power sey 〈◊〉 two legions . gaap , alias tap , a great president and a prince , he appeareth in a 〈…〉 ridionall signe , and when he taketh humane shape he is the guide of 〈◊〉 foure principall kings , as mighty as bileth . there were certain ne●●mancers that offered sacrifices and burnt offerings unto him ; and 〈◊〉 call him up , they excercised on art , saying that solomon the wise made it which is false : for it was rather cham , the sonne of noah , who after the floud began first to invocate wicked spirits . he invocated bil●th , and made an art in his name , and a book which is known to many mathema●●●ians . there were burnt offerings and sacrifices made , and gifts-gi●●n and much wickednesse wrought by the exorcists , who mingled therewithall the holy names of god , the which in that art are every where exp●ssed . marry there is an epistle of those names written by solomon , as also write helids hierosolymitanus and helisaeus . it is to be noted , that if any exorcist have the art of bileth , and cannot make him stand before him , nor see him , i may not bewray how and declare the means to contain him , because it is an abomination , and for that i have learned nothing from solomon of his dignity and office , but yet i will not hide this ; to wit , that he maketh a man wonderfull in philosophy and all the liberall sciences : he maketh love , hatred ; insensibility , consecration , and consecration of those things that are belonging unto the domination of amaymon , and delivereth familiar 〈…〉 of the possession of other conjurors , answering truly and perfectly of things present , past , and to come , and transferreth men most speedily into other nations , he ruleth sixty six legions , and was of the order of potestates . shax alias scox , is a dark and great marquesse , like unto a stork , with a hoarse and subtill voice he doth marvellously take away the sight , hearing , and understanding of any man , at the commandement of the 〈…〉 he taketh away money out of every kings house , and carrieth it back after . years , if he be commanded , he is a horsestealer , he is thought to be faithfull in all commandements ; and although he promise to be obedient to the conjuror in all things ; yet is he not so , he is a lier , except he be brought into a triangle , and there he speaketh divinely , and telleth of things which are hidden , and not kept of wicked spirits , he promiseth good familiars , which are accepted if they be not deceivers , he hath thirty legions . procell is a great and a strong duke , appearing in the shape of an 〈…〉 but speaketh darkly of things hidden , he teacheth geometry and all the liberall arts , he maketh great noises , and causeth the waters to rore , there are none ; he warmeth waters , and distemporeth bathes at certain times , as the exorcist appointeth him , he was of the order of potestates , and hath fourty eight legions under his power . eurcas is a knight and cometh forth in the similitude of a cruell man , with a long beard and a boary head , he sitteth on a pale horse , carrying in his hand a sharp weapon , he perfectly teacheth practick philosophy , rhetorick , logick , astronomy , chiromancy , pyromancy , and their parts : there obey him twenty legions . murmur is a great duke and an earle , appearing in a shape of a souldier , riding on a griphen , with a dukes crown on his head ; there go before him two of his ministers , with great trumpets , he teacheth philosopy absolutely , he constraineth soules to come before the exorcist , to answer what he shall aske them , he was of the order partly of thrones , and partly of angels , and ruleth thirty legions . caim is a great president , taking the form of a thrush , but when he putteth on mans shape , he answereth in burning ashes , carrying in his hand a most sharp sword , he maketh the best disputers , he giveth men the understanding of all birds , of the lowing of bullocks , and barking of dog● and also of the sound and noise of waters , he answereth best things to come ; he was of the order of angels , and ruleth thirty legio●● of devils . raum , or raim is a great earle , he is seen as a crow , but when putteth on humane shape , at the commandement of the exorcist , he 〈◊〉 wonderfully out of the kings house , and carryeth it whither he 〈◊〉 assigned , he destroyeth cities , and hath great despite unto dignities ▪ he knoweth things present , past , and to come , and reconcileth friends and foes ; he was of the order of thrones , and governeth thirty legions . halphas is a great earle , and commeth abroad like a stork , with a hoarse voice , he notably buildeth up townes full of munition and weapons , he sendeth men of war to places appointed , and hath under him 〈◊〉 and twenty legions . focalor is a great duke cometh forth as a man , with wings like a gript 〈◊〉 he killeth men , and drowneth them in the waters , and overturneth 〈◊〉 of war , commanding and ruling both windes and seas . and let the conjuror note , that if he bid him hurt no man , he willingly conseneth thereto : he hopeth after . years to returne to the seventh throne , 〈◊〉 he is deceived , he hath three legions . vine is a great king and an earle , he sheweth himself as a lion , riding black horse , and carryeth a viper in his hand , he gladly buildeth 〈◊〉 towres , he throweth down stone walles , and maketh waters rough . 〈◊〉 commandement of the exorcist he answereth of things hidden , of 〈◊〉 , and of things present , past , and to come . bisrons is seen in the similitude of a monster , when he taketh the 〈◊〉 of man , he maketh one wonderfull eunning in astrology , absolutely ●●claring the mansions of the planets , he doth the like in geomet●y , and 〈◊〉 admeasurements , he perfectly understandeth the strength and vertue hearbs , precious stones , and woods , he changeth dead bodies from 〈◊〉 place ; he seemeth to light candles upon the sepulchres of the dead , and 〈◊〉 under him six and twenty legions . gamigin is a great marquesse , and is seen in the forme of a little 〈◊〉 when he taketh humane shape he speaketh with a hoarse voice , 〈◊〉 of all liberall sciences ; he bringeth also to passe , that the soules , 〈◊〉 are drowned in the sea , or which dwell in purgatoy ( which is called ca●tagra , that is , affliction of soules ) shall take airy bodyes , and evidently appear and answer to interrogatories at the conjurors commandement 〈◊〉 tarrieth with the exorcist , untill he have accomplished his desire , and hath thirty legions under him . zagan is a great king and a president , he commeth abroad like a bull , with griphens wings , but when he taketh humane shape , he maketh men witty , he turneth all metals into the coine of that dominion , and turned water into wine , and wine into water , he also turneth bloud into wine ▪ and wine into bloud , and a foole into a wise man , he is head of thirty and three legions . orias is a great marquesse , and is seen as a lion riding on a strong horse , with a serpents taile , and carryeth in his right hand two great serpents hissing , he knoweth the mansion of planets , and perfectly teacheth the vertues of the starres , he transformeth men , he giveth dignities , prelacles ; and confirmations , and also the favour of friends and foes , and hath under him thirty legions . valac is a great president , and commeth abroad with angels wings like a boy , riding on a two headed dragon , he perfectly answereth of treasure hidden , and where serpents may be seen , which he delivereth into the conjurors hands , void of any force or strength , and hath dominion over thirty legions of divels . gemory a strong and mighty duke , he appeareth like a fair woman with a duchesse crownet about her middle , riding on a camell , he answereth well and truly of things present , past , and to come , and of treasure hid , and where it lyeth : he procureth the love of women , especially of maids , and hath six and twenty legions . decarabia or carabia , he commeth like a and knoweth the force of herbos and precious stones , and maketh all birds flie before the exorcist , and to tarry with him , as though they were tame , and that they shall drink and sing , as their manner is , and hath thirty legions . amduscias a great and a strong duke , he cometh forth as an unicorne , when he standeth before his master in humane shape , being commanded , he easily bringeth to passe , that trumpets and all musicall instruments may be heard and not seen , and also that trees shall bend and incline , according to the conjurors will , he is excellent among familiars , and hath nine and twenty legions . andras is a great marquesse , and is seen in an angels shape with a head like a black night raven , riding upon a black and a very strong wolfe , flourishing with a sharp sword in his hand ; he can kill the master , the servant , and all assistants , he is author of discords , and ruleth thirty legions . andrealphus is a great marquesse , appearing as a peacock , he raiseth great noises , and in humane shape perfectly teacheth geometry , and all things belonging to admeasurements , he maketh a man to be a subtill disputer , and cunning in astronomy , and transformeth a man into the likenesse of a bird ; and there are under him thirty legions . ose is a great president , and cometh forth like a leopard , and counterfeiting to be a man , he maketh one cunning in the liberall sciences , he answereth truly of divine and secret things , he transformeth a mans shape , and bringeth a man to that madnesse , that he thinketh himselfe to be that which he is not ; as he that is a king or a pope , or that he weareth a crown on his head , duralque id regnum ad horam . aym or haborim is a great duke and a strong , he commeth forth with three heads , the first like a serpent , the second like a man having two , the third like a cat , he rideth on a viper , carrying in his hand a light fire brand , with the flame whereof castles and cities are fired , he maketh one witty every kinde of way , he answereth truly of privy matters , & reigneth over twenty six legions . orobas is a great prince , he cometh forth like a horse , but when he putteth on him a mans idol , he talketh of divine vertue , he giveth true answers of things present , past and to come , and of the divinity , and of the creation , he deceiveth none , nor ●uffereth any to be tempted , he giveth dignities and prelacies , and the favour of friends and foes , and hath rule over twenty legions . vapula is a great duke and a strong , he is seen like a lion with griphens wings , he maketh a man subtill and wonderfull in handicrafts , philosophy , and in sciences contained in books , and is ruler 〈◊〉 thirty six legions . cimeries is a great marquesse and a strong , ruling in the parts of aph●●ca ; he teacheth perfectly grammar , logick , and rhetorick , he discovereth treasures and things hidden , he bringeth to passe , that a man shall seem with expedition to be turned into a souldier , he rideth upon a 〈◊〉 black horse , and ruleth twenty legions . amy is a great president , and appeareth in a flame of fire , but having taken mans shape , he maketh one marvellous in astrology , and in all the liberall sciences , he procureth excellect familiars , he bewrayeth treasure preserved by spirits , he hath the government of thirty six legions , 〈◊〉 is partly of the order of angels , partly of potestates , he hopeth after a thousand two hundreth years to returne to the seventh throne : which is not credible . flauros is a strong duke , is seen in the forme of a terrible strong leopard in humane shape , he sheweth a terrible countenance , and fiery eye●● 〈◊〉 answereth truly and fully of things present , past , and to come ; if he 〈◊〉 in a triangle , he lyeth in all things and deceiveth in other things , and beguileth in other businesses , he gladly talketh of divinity , and of the creation of the world , and of the fall ; he is constrained by divine ●●●tue , and so are all divels or spirits , to burne and destroy all the con●●●rors adversaries . and if he be commanded , he suffereth the conjuro●● to be tempted , and he hath legions under him . balam is a great and a terrible king , he commeth forth with the heads , the first of a bull , the second of a man , the third of a ram , he ha●● a serpents taile , and flaming eyes , riding upon a furious beare , and carrying a hawke on his fist , he speaketh with a hoarse voice , answering perfectly of things present , past , and to come , he maketh man invisible and wise , he governeth fourty legions , and was of the order of dominitions . allocer is a strong duke and a great , he commeth forth like a souldier , riding on a great horse , he hath a lions face , very red , and with flaming eyes , he speaketh with a big voice , he maketh a man wonderfull in astronomy , and in all the liberall sciences , he bringeth good familiars , and ruleth thirty six legions . saleos is a great earle , he appeareth as a gallant souldier , riding on a crocodile , and weareth a dukes crowne , peaceable , &c. vuall is great duke and a strong , he is seen as a great and terrible dromedary , but in humane forme , he soundeth out in a base voice the egyptian tongue . this man above all other procureth the especiall love of women , and knoweth things present , past , and to come , precuring the love of friends and foes , he was of the order of potestates , and governeth thirty seven legions . haagenti is a great president , appearing like a great bull , having the wings of a griphen , but when he taketh humane shape , he maketh a man wise in every thing , he changeth all metals into gold , and changeth wine and water the one into the other , and commandeth as many legions as zagan . phoenix is a great marquesse , appearing like the bird phoenix , having a childs voyce : but before he standeth still before the conjuror , he singeth many sweet notes . then the exorcist with his companions must beware he give no eare to the melody , but must by and by bid him put on humane shape ; then will he speake marvellously of all wonderfull sciences . he is an excellent poet , and obedient , he hopeth to returne to the seventh throne after a thousand two hundreth yeares , and governeth twenty legions . s●olas is a great prince , appearing in the forme of a night-raven , before the exorcist , he taketh the image and shape of a man , and teacheth astronomy , absolutely understanding the vertu●s of herbs and pretious stones ; there are under him twenty six legions . ¶ note that a legion is . and now by multiplication count how many legions d●e arise out of every particular . ✚ secretum secretorum , the secret of secrets ; tu operus sis secretus horum , thou that workst them , be secret in them . chap. iii. the houres wherein principall divels may be bound , to wit , raised and restrained from doing of hurt . a maymon king of the east , corson king of the south , zimimar king of the north , goap king and prince of the west , may be bound from the third houre , till noone , and from the ninth houre till evening . marquesses may be bound from the ninth houre till compline , and from compline till the end of the day . dukes may be bound from the first houre till noone ; and cleare weather is to be observed . prelates may be bound in any houre of the day . knights from day dawning , till sunne rising ; or from evensong , till the sunne set . a president may not be bound in any houre of the day , except the king whom he obayeth , be invocated ; nor in the shutting of the evening . counties or ear●● may be bound at any houre of the day , so it be in the woods or ●el● where men resort not . chap. iv. the forme of adjuring or citing of the spirits aforesaid to arise 〈◊〉 appeare . when you will have any spirit , you must know his name and 〈◊〉 you must also fast , and be cleane from all pollution , three or fo●● dayes before ; so will the spirit be the more obedient unto you . 〈◊〉 make a circle , and call up the spirit with great intention , and bo●● a ring in your hand , rehearse in your owne name , and your company ( for one must alwayes be with you ) this prayer following , and ●o spirit shall annoy you , and your purpose shall take effect . and note 〈◊〉 this agreeth with popish charmes and conjurations . in the name of our lord iesus christ the ✚ father ✚ and the sone and the holy ghost ✚ holy trinity and unseparable unity , i call upon them that thou mayest be my salvation and defense , and the protection of the body and soule , and of all my goods through the vertue of thy holy cross and through the vertue of thy passion , i beseech thee o lord jesus christ by the merits of thy blessed mother s. mary , and of all thy saints , thou give me grace and divine power over all the wicked spirits , 〈◊〉 which of them soever i do call by name ▪ they may come by and by 〈◊〉 every coast , and accomplish my wil , that they neither be hurtfull nor 〈◊〉 full unto me , but rather obedient and diligent about me . and through vertue streightly commanding them , let them fulfill my commandement ▪ amen . holy , holy , holy , lord god of sabbaoth , which wilt come to 〈◊〉 the quicke and the dead , thou which art a and Ω , first and last , king of kings and lord of lords , ioth , aglanabrath , el , abiel , anathiel 〈◊〉 , sedonel , grayes , heli , messias , tolimi , elias , ischeros , 〈◊〉 imas . by these thy holy names , and by all other i doe call upon thee , ●● beseech thee o lord jesus christ , by thy nativity and baptisme , thy crosse and passion , by thine ascension , and by the comming of the 〈◊〉 ghost , by the bitternes of thy soule when it departed from the body , thy five wounds , by the bloud and water which went out of thy body , thy vertue , by the sacrament which thou gavest thy disciples the day before thou sufferedst , by the holy trinity , and the inseparable unity , by blessed mary thy mother , by thine angels , arch-angels , prophets , patriarchs , and by all thy saints , and by all the sacraments which are made in thine honor i doe worship and beseech thee , to accept these prayers , conjurations , and words of my mouth , which i will use . i require thee o lord jesus christ , that thou give me thy vertue and power over all thine ange●● ( which were throwne downe from heaven to deceive mankind ) to draw them to me , to tie and bind them , and also to loose them , to gather them together before me , and to command them to do all that they can , and that by no meanes they contemne my voyce , or the words of my mouth but that they obey me and my sayings , and feare me . i beseech thee by thine humanity , mercy and grace , and i require thee adony , amay , horia , vege dova , mita● , hel , suranat , ysion , ysesy , and by all thy holy names , and by all thine holy he saints and the saints , by all thine angels and archangels , powers , dominations , and ver●ues , and by that name that solomon did bind the divels , and shut them up , elbrach , ebanher , agle , goth , ioth , othie , venoch , nabrat , and by all thine holy names which are written in this booke , and by the vertue of them all , that thou enable me to congrerate all thy spirits throwne downe from heaven , that they may give me a true answer of all my demands , and that they satisfie all my requests , without the hurt of my body or soule , or any thing else that of mine through our lord jesus christ thy sonne , which liveth and reigneth with thee in the unity of the holy ghost , one god world without end . oh father omnipotent , oh wise sonne , oh holy ghost , the searcher of hearts , oh you three in persons , one true godhead in substance , which drift spare adam and eve in their sinnes , and oh though sonne , which diedst for their sinnes a most filthy death , sustaining it upon the holy 〈◊〉 ; oh thou most mercifull , when i flie unto thy mercy , and beseech thee by all the means i can , by these thy holy names of thy sonne ; to 〈◊〉 , a and q , and all other his names , grant me thy vertue and power , that i may be able to cite before me , thy spirits which where thrown downe from heaven , and that they may speak with me , and dispatch by and by without delay , and with a good will , and without the hurt of my body , soule , or goods , &c. as is contained in the book called annulus s. lomonis . oh great and eternall vertue of the highest , which through disposition , these being called to judgement , vaich●on , stimulamaton , esphares , tetragrammaton , oliora● , cryon , esytion , existion , e●iona , onela ▪ brasim , noym , messias , soter , emanuel , sabbath , adonay , i worship thee , i invocate thee , i imploy thee with all the strength of my mind , that by thee , my present prayers consecrations , and conjurations be hollowed : and wheresoever wicked spirits are called in the vertue of thy names , they may come together from every coast , and diligently fulfill the will of me the exorcist fiat , fiato , fiat , amen . chap. v. a confutation of the manifold vanities conteined in the precedent chapters , specially of commanding of divels . he that can be perswaded that these things are true , or wrought indeed according to the assertion of conseners , or according to the supposition of witch mongers and papists , may soone be brought to beleeve that the moone is made of green cheese . you see in this which is called salomons conjuration , there is a perfect inventary registred of the number of divels , of their names , of their offices , of their personages , of their qualities , of their powers , of their properties , of their kingdomes , of their govern●rs , of their orders , of their dispositions , of their 〈◊〉 , of their submission , and of the wayes to bind or loose them with a note what wealth , learning , office , commodity , pleasure , 〈◊〉 they can give , and may be forced to yeeld in spight of their hearts , to 〈◊〉 ( forsooth ) as are cunning in this art : of whom yet was never seen 〈◊〉 rich man , or at least that gained any thing that way ; or any 〈◊〉 man , that became learned by that meanes ; or any happy man ▪ 〈◊〉 could with the helpe of this art either deliver himselfe , or his 〈◊〉 from adversity , or adde unto his estate any point of felicity : yet 〈◊〉 men , in all worldly happine●se , must need exceed all others ; 〈◊〉 things could be by them accomplished , according as it is presupposed . 〈◊〉 if they may learne of marbas , all secrets , and to cure all diseases ; and furcas , wisdome , and to be cunning in all mechanicall arts ; and change any mans shape , of zepar : if bune can make them rich and eloquent , if bero●h can tell them of all things present , past , and to 〈◊〉 if asmodie can make them go invisible and shew them all hidden treasure if salmacke will afflict whom they list , and allocer can procure the 〈◊〉 of any woman ; if amy can provide them excellent familiars ; if 〈◊〉 can make them understand the voyce of all birds and beasts , and 〈◊〉 and bifrons can make them live long ; and finally , if orias could pro●● unto them great friends , and reconcile their enemies , and they 〈◊〉 end had all these at commandement ; should they not live in all world honor and felicity ? whereas contrariwise they lead there lives in all o●●quy , misery , and beggery , and in fine come to the gallowes ; as thou they had chosen unto themselves the spirit valefer , who they say , 〈◊〉 all them with whom he entereth into familiarity , to no better end ▪ than the gibbet or gallowes . but before i proceed further to the confu●●tion of this stuffe , i will shew other conjurations , devised more lately and of more authority ; whe●ein you shall see how fooles are trained to beleeve these absurdities , being wonne by little and little to such credulity . for the author hereof beginneth , as though all the cunning of conjurors were de●●ved and fetcht from the planetary motions , and true course of the 〈◊〉 celestiall bodies , &c. chap. vi. the names of the planets , their characters , together with the twelve signes of the zodiake , their dispositions , aspects , and government , with other observations . the disposition of the planets . the aspects of the planets . ☌ is the best aspect , with good planets , and the worst with evill . ⚹ is a meane aspect in goodnese or badnesse . △ is very good in aspect to good planets , and h●rteth not in evill . □ this aspect is of enimity not full perfect . ☍ this aspect is of enimity most perfect . how the day is divided or distinguished . a day naturall is the space of foure and twenty houres , accounting the night withall , and beginneth at one of the clocke after midnight . an artificiall day is that space of time , which is betwixt the rising and falling of the ☉ &c. all the rest is night 〈◊〉 beginneth at the ☉ rising ▪ hereafter followeth a table , shewing how the day and the night is divided by houres , and reduced to the regiment of the planets . the division of the day , and the planetary regiment . the division of the night , and the planetary regiment . chap. vii . the characters of the angels of the seven days , with their names : of figures , scales and periapts . these figures are called the scales of the earth , without the which no spirit will appeare , except thou have them with thee . chap. viii . an experiment of the dead . first fast and pray three dayes , and abstaine thee from all filthynesse ; go to one that is new buried , such a one as killed himselfe , or destroyed himselfe willfully : or else get thee promise of one that shall be hanged , and let him sweare an oath to thee , after his body is dead , that his spirit shall come to thee , and do thee true service , at thy commandements , in all dayes , houres , and minuts . and let no persons see thy doings , but * thy fellow . and about eleven a clocke in the night , goe to the place where he was buried , and say with a bold faith , and hearty desire , to have the spirit come that thou doest call for , thy fellow having a candle in his left hand , and in his right hand a crystall stone , and say these words following , the master having a hazell wand in his right hand , and these names of god written thereupon , tetragrammaton ✚ adonay ✚ agla ✚ craton ✚ ▪ then strike three strokes on the ground , and say ; arise n. arise n. arise n. i conjure thee spirit n. by the resurrection of our lord jesu christ , that thou do obey to my words , and come unto me this night verily and truly , as thou beleevest to be saved at the day of judgement . and i will swear to the an oath , by the perill of my soule , that if thou wilt come to me , and appeare to me this night , and shew me true visions in this crystall stone , and fetch me the fairie sibylia , that i may talke with her visibly , and she may come before me , as the conjuration leadeth : and in so doing , i will give thee an almesse deed , and pray for thee n. to my lord god , whereby thou mayest be restored to thy salvation at the resurrection day , to be received as one of the elect of god , to the everlasting glory , amen . the master standing at the head of the grave , his fellow having in his hands the candle and the stone , must begin the conjuration as followeth , and the spirit will appeare to you in the crystall stone , in a faire forme of a child of twelve yeares of age . and when he is in , feele the stone , and it will be hot ; and feare nothing , for he or she will shew many delusions , to drive you from your worke . feare god , but feare him not . this is to constraine him , as followeth . i conjure thee spirit n. by the living god , the true god , and by the holy god , and by their vertues and powers which have created both thee and me , and all the world . i conjure thee n. by these holy names of god , tetragrammaton ✚ adonay ✚ algramay ✚ saday ✚ sabaoth ✚ pla●●both ✚ panthon ✚ craton ✚ neupuraton ✚ deus ✚ homo ✚ omnipotens ✚ simpiternus ✚ ysus ✚ terra ✚ vnigeniius ✚ salvator ✚ via ✚ vita ✚ manus ✚ fons ✚ origo ✚ filius ✚ . and by their vertues and powers , and by all their names , by the which god gave power to man , both to speak or think ; so by their vertues and powers i conjure thee spirit n. that now immediately thou doe appeare in this crystall stone visibly to me and to my fellow , without any tarrying or deceipt . i conjure thee n. by the excellent name of jesus christ a and Ω the first and the last . for this holy name of jesus is above all names ; for in this name of jesus every knee doth bow and obey , both of heavenly things , earthly things , and infernall . and every tongue doth confesse that our lord jesus christ is in the glory of the father : neither is there any other name given to man , whereby he must be saved . therefore in the name of jesus of nazareth , and by his nativity , resurrection , and ascension , and by all that appertaineth unto his passion , and by their vertues and powers i conjure the spirit n. that thou doe appeare visible in this crystall stone to me , and to my fellow , without any dissimulation , i conjure thee n. by the blood of the innocent lambe jesus christ , which was shed for us upon the crosse ; for all those that * doe beleeve in the vertue of his bloud , shall be saved . i conjure thee n. by the vertues and powers of all the royall names and words of the living god of me pronounced , that thou be obedient unto me and to my words rehearsed . if thou refuse this to doe , i by the holy trinity , and by their vertues and powers doe condemne thee thou spirit n. into the place where there is no hope of remedy or rest , but everlasting horror of paine there dwelling , and a place where there is pain upon pain , dayly , horribly , and lamentably , thy pain to be there augmented as the starres in the heaven , and as the gravell or sand in the sea : except thou spirit n. doe appeare to me and to my fellow visibly , immediately in this crystall stone , and in a fair form and shape of a childe of twelve yeares of age , and that thou alter not thy shape , i charge thee upon pain of everlasting condemnation . i conjure thee spirit n. by the golden girdle , which girdeth the loins of our lord jesus christ ; so thou spirit n. be thou bound into the perpetuall paines of hell fire , for thy disobedience and unreverent regard , that thou hast to the holy names and words , and his precepts . i conjure thee n. by the two edged sword , which iohn saw proceed out of the mouth of the almighty ; and so thou spirit n. be torne and cut in peeces with that sword , and to be condemned into everlasting pain , where the fire goeth not out , and where the worm dyeth not . i conjure thee n. by the heavens , and by the celestiall city of ierusalem , and by the earth and the sea , and by all things contained in them , and by their vertues and powers ; i conjure thee spirit n. by the obedience that thou dost owe unto the principall prince . and except thou spirit n doe come and appear visibly in this crystall stone in my presence , here immediately as it is aforesaid . let the great curse of god , the anger of god , the shadow and darknesse of death , and of eternall condemnation be upon thee spirit n. for ever and ever ; because thou hast denyed thy faith , thy health , and salvation . for thy great disobedience , thou art worthy to be condemned . therefore let the divine trinity , thrones , dominions , principats , potestats , virtutes , cherubim and seraphim ; and all the soules of saints , both of men and women , condemn thee for ever , and be a witnesse against thee at the day of judgement , because of thy disobedience . and let all creatures of our lord jesus christ , say thereunto ; fiat , fiat , fiat . amen . and when he is appeared in the crystall stone , as is said before , bind him with this bond as followeth ; to wit , i conjure thee spirit n. that an appeared to me in this crystall stone , to me and to my fellow ; i conjure thee by * all the royall words aforesaid , the which did constrain thee to appeare therein , and their vertues ; i charge thee by them all , that thou shall not depart out of this crystall stone , untill my will being fulfilled , thou be licensed to depart . i conjure and bind thee spirit n. by that omnipotent god , which commanded the angell s. micha●ll , to drive lucifer out of the heavens with a sword of vengeance , and to fall from joy to paine ; and for dread of such paine as he is in , i charge thee spirit n. that thou shalt not goe out of the crystall stone ; nor yet to alter thy shape at this time , except i command thee otherwise ; but to come unto me at all places and in all houres and minutes , when and wheresoever i shall call thee , by the vertue of our lord jesus christ , or by any conjuration of words that is written in this book , and to shew me and my friends true visions in this crystall stone , of any thing or things that we would see , at any time or times ; and also to goe and fetch me the fairy sibylla , that i may talk with her in all kinde of talk , as i shall call her by any conjuration of words contained in this book . i conjure thee spirit n. by the great wisdome and divinity of his godhead , my will to fulfill as is aforesaid ; i charge thee upon pain of condemnation , both in this world , and in the world to come ; fiat , fiat , fiat , amen . i conjure thee spirit n. in this crystall stone , by god the father , by god the son jesus christ , and by god the holy ghost , three persons and one god , and by their vertues . i conjure thee spirit , that thou do goe in peace , and also to come again to me quickly , and to bring with thee into that circle appointed , sibylia fairie , that i may talk with her in those matters that shall be to her honour and glory ; and so i change thee declare unto her . i conjure thee spirit n. by the bloud of the innocent lamb , the which redeemed all the world , by the vertue thereof . i charge thee thou spirit in the crystal stone , that thou do declare unto her this message . also i conjure thee spirit n. by all angels and archangels , thrones , dominations , principats , potestates , virtues , cherubim and seraphim , and by their vertues and powers . i conjure thee n. that thou do depart with speed , and also to come again with speed , and to bring with thee the fairie sibylia , to appeare in that circle , before i doe read the conjuration in this booke seven times . thus i charge thee my will to be fulfilled , upon pain of everlasting condemnation : fiat , fiat , fiat , amen . then the figure aforesaid pinned on thy brest , rehearse the words therein , and say , ✚ sorthie ✚ sorthia ✚ sorthios ✚ then begin your conjuration as followeth here , and say ; i conjure thee sibylia , o gentle virgine of fairies , by the mercy of the holy ghost ; and by the dreadfull day of doom ; and by their vertues and powers ; i conjure thee sibylia , o gentle virgin of fairies , and by all the angels of ♃ and their characters and vertues , and by all the spirits of ♃ and ♀ and their characters and vertues , and by all the characters that be in the firmanent and by the king and queen of fairies , and their vertues , and by the faith and obedience that thou bearest unto them . i conjure thee sibylia , by the bloud that ran out of the side of our lord jesus christ crucified , and by the opening of heaven , and by the renting of the temple , and by the darknesse of the sunne in the time of his death , and by the rising , up of the dead in the time of his resurrection , and by the virgin mary , mother of our lord jesus christ , and by the unspeakable name of god tetragrammaton . i conjure thee o sibylia ; o blessed and beautifull virgine , by all the riall words aforesaid , i conjure thee sibylia by all their vertues to appeare in that circle before me visible , in the form and shape of a beautifull woman in a bright and white vesture , adorned and garnished most fair , and to appeare to me quickly without deceit or tarrying ; and that thou faile not to fulfill my will and desire effectually . for i will choose thee to be my blessed virgin , and will have common copulation with thee . therefore make hast and speed to come unto me , and to appear as i have said before . to whom be honor and glory for ever ever ; amen . the which done and ended , if thee come not , repeat the conjuration till they doe come : for doubtlesse they will come . and when shee is appeared , take your censers , and incense her with frankincense ; then bind her with the bond as followeth . i doe conjure thee sibylia , by god the father , god the son , and god the holy ghost , three persons and one god , and by the blessed virgine mary mother of our lord jesus christ ; and by all the whole and holy company of heaven , and by the dreadfull day of doome , and by all angels and archangels , thrones , dominations , principates , potestates , virtutes , cherubim and seraphim , and their vertues and powers . i conjure thee and binde thee sibylia , that thou shalt not depart out of the circle wherein thou art appeared , nor yet to alter thy shape ; except i give thee licence to depart . i conjure thee sibylia by the bloud that ran out of the side of our lord jesus christ crucified , and by the vertue hereof i conjure thee sibylia to come to me , and to appeare to me at all times visibly , as the conjuration of words leadeth , written in this book . i conjure thee sibylia , o blessed virgine of fairies , by the opening of heaven , and by the renting of the temple , and by the darknesse of the sun at the time of his death , and by the rising of the dead in the time of his glorious resurrection , and by the unspeakable name of god ✚ tetragrammaton ✚ and by the king and queen of fairies , and by their vertues i conjure thee sibylia to appeare , before the conjuration be read over four times , and that visibly to appeare , as the conjuration leadeth written in this book , and to give mee good counsell at all times , and to come by treasures hidden in the earth , and all other things that is to do me pleasure , and to fulfill my will without any deceit or tarrying ; nor yet that thou shalt have any power of my body or soul , earthly or ghostly ; nor yet to perish so much of my body as one haire of my head . i conjure thee sibylia by all the riall words aforesaid , and by their vertues and powers , i charge and binde thee by the vertue thereof , to be obedient unto me , and to all the words aforesaid , and this bond to stand between thee and me , upon pain of everlasting condemnation , fiat , fiat , fiat ; amen . chap. ix . a license for sibylia to goe and come by at all times . i conjure thee sibyliae , which art come hither before me , by the commandement of thy lord and mine , that thou shalt have no powers is thy going or comming unto me , imagining any evill in any manner of wayes , in the earth or under the earth , of evill doings , to any person or persons . i conjure and command thee sibylia by all the riall work and vertues that be written in this book , that thou shalt not goe to the place from whence thou camest , but shalt remaine peaceably , invisibly and look thou be ready to come unto me , when thou are called by any conjuration of words that be written in this book , to come ( i say ) at my commandement , and to answer unto me truly and duly of all things , my will quickly to be fulfilled . vade in pace , in nomine patris , & filii , & spirtus sancti . and the holy ✚ crosse ✚ be between thee and me , or between us and you , and the lion of iuda , the root of iesse , the kindred of david , be between thee and mee ✚ christ commeth ✚ christ commandeth ✚ christ giveth power ✚ christ defend me ✚ and his innocent bloud ✚ from all perils of body and soul , sleeping or waking : fiat , fiat , amen . chap. x. to know of treasure hidden in the earth . write in paper these characters following , on the saturday , in the 〈◊〉 of ☽ , and lay it where thou thinkest treasure to be : if there be any the paper will burn , else not . and these be the characters . this is the way to goe invisible by these three sisters of fairies . in the name of the father , and of the son , and of the holy ghost . first goe to a fair parlor or chamber , and an even ground , and in no lost , and from people nine dayes ; for it is the better : and let all thy clothing be clean and sweet . then make a candle of virgine wax , and light it , and make a faire fire of charcoles , in a fair place , in the midle of the parlour or chamber . then take fair clean water , that runneth against the east , and set it upon the fire : and yet thou wathest thy selfe , say these words , going about the fire three times holding the candle in the right hand ✚ panthon ✚ craton ✚ muriton ✚ lisecognaton ✚ seston ✚ diaton ✚ maton ✚ tet●agrammaton ✚ agla ✚ agarion ✚ tegra ✚ pentessaron ✚ tendicata ✚ then rehearse these names ✚ so thie ✚ sorthia ✚ sortheos ✚ milia ✚ achilia ✚ sibylia ✚ in nomine patris , & filii , & spiritus sancti ; amen . i conjure you three sisters of fairies , milia , achilia , sibylia ; by the father , by the son , and by the holy ghost , and by their vertues and powers , and by the most mercifull and living god , that will command his angell to blow the trump at the day of judgement ; and he shall say , come , come , come to judgement ; and by all angels , archangels , thrones , dominations , principats , potesta●es , virtutes , cherubim and seraphim , and by their vertues and powers . i conjure you three sisters , by the vertue of all the riall words aforesaid : i charge you that you doe appeare before me visibly , in form and shape of faire women , in white vestures , and to bring with you to me , the ring of invisibility , by the which i may goe invisible at mine owne will and pleasure , and that in all houres and minutes : in nomine patris , & filii , & spiritus sancti , amen . * being appeared , say this bond following . o blessed virgins ✚ milia ✚ achili● ✚ i conjure you in the name of the father , in the name of the son , and in the name of the holy ghost , & by their vertues i charge you to depart from me in peace for a time . and sibylia i conjure thee , by the vertue of our lord jesus christ , and by the vertue of his flesh and pretious bloud , that he took of our blessed lady the virgine , and by all the holy company in heaven i charge thee sibylia , by all the vertues aforesaid , that thou be obedient unto me , in the name of god ; that when , and in what time and place i shall call thee by this foresaid conjuration written in this book , looke thou be ready to come unto me , at all houres and minutes , and to bring unto me the ring of invisibility , whereby i may goe invisible at my will and pleasure , and that at all houres and minutes ; fiat , fiat . amen . and if he come not the first night , then doe the same the second night and so the third night , untill they doe come , for doubtlesse they will come , and lie thou in thy bed , in the same parlor or chamber . and lay thy right hand out of the bed , and look thou have a faire silken kercher bound abound thy head , and be not afraid , they will doe thee no harm . for there will come before thee three fair women , and all in white clothing : and one of them will put * a ring upon thy finger , wherewith thou shalt goe invisible . then with speed bind them with the bond aforesaid . when thou hast this ring on thy finger , looke in a glasse , and thou shalt not see thy self . and when thou wilt goe invisible , put in on thy finger , the same finger that they did put it on , and every new ☽ renew it again ▪ for after the first time thou shalt ever have it , and ever begin this work in the new of the ☽ and in the houre of ♃ and the ☽ in ♋ ♐ ♓ . chap. xi . an experiment following , of citrael , &c. angeli diei dominici . say first the prayers of the angels every day , for the space of seaven dayes . o ye glorious angels written in this square , be you my coadjutors and helpers in all q●estions and demands , in all my businesse , and other causes , by him which shall ●ome to judge both the quick and the dead , and the world by fire . o angeli gloriosi in hac quadra scripti , estote c●adjutores & auxiliatores in omnibus quaestionibus & intervogationibus , in omnibus negotiis , caeterisque causis per eum qui venturus est judicare vivos & mortuos & mumdum per ignem . say this prayer fasting , called * regina linguae . ✚ lemae ✚ solma ac ✚ elmay ✚ gezagra ✚ raamaasin ✚ ezierego ✚ mial ✚ egziephiaz iosamin ✚ sabach ✚ ha ✚ aem ✚ re ✚ be ✚ esepha ✚ sephar ✚ ●●mar ✚ semoit ✚ lemajo ✚ pheralon ✚ amic ✚ phin ✚ gergoin ✚ le●o● ✚ amin ✚ amin ✚ in the name of the most pitifullest and and mercifullest god of is●●●● and of paradise , of heaven and of earth , of the seas and of the infernals , by thine omnipotent help may perform this work , which livest and reig●est over one god world without end , amen . o most strongest and mightiest god , without beginning or ending , by thy clemency and knowledge i desire , that my questions , work , and labour may be fully and truely accomplished through thy worthinesse , good lord , which livest and reignest , ever one god world without e●● amen . o holy , patient , and mercifull great god , and to be worshipped , the lord of all wisdome , clear and just ; i most heartily desire thy holinesse and clemency , to fulfill , perform and accomplish this my whole work , through thy worthynesse and blessed power : which livest and reignest ever one god ; per omnia saecula saeculorum ; amen . chap. xii . how to inclose a spirit in a crystall stone . this operation following , is to have a spirit inclosed into a crystall stone or beryll glasse , or into any other like instrument , &c. first thou in the new of the ☽ being clothed with all new , and fresh and clean aray , and shaven , and that day to fast with bread and water ; and being cleane confessed , say the seven psalmes , and the letany for the space of two days , with this prayer following . i desire thee o lord god , my mercifull and most loving god , the giver of all graces , the giver of all sciences ; grant that i thy wel-beloved n. ( although unworthy ) may know thy grace and power , against all the deceipts and craftinesse of devils . and grant to me thy power good lord , to constrain them by this art : for thou art the true , and lively , and eternall god , which livest and reignest ever one god through all worlds ; amen . thou must doe this five dayes ▪ and the sixt day have in a readinesse , five bright swords : and in some secret place make one circle with one of the said swords . and then write this name , sitrael , which done standing in the circle , thrust in thy sword into that name . and write again malanthon , with another sword ; and thamaor , with another ; and falaur , with another ; and sitrami , with another : and ode as ye did with the first . all this done , turn thee to sitrael , and kneeling say thus ; having the crystall stone in thine hands . o sitrael , malantha , thamaor , falaur , and sitrami , written in these circles , appointed to this work ; i doe conjure , and i doe exorcise you , by the father , by the sonne , and by the holy-ghost , by him which cast you out of paradise , and by him which spake the word and it was done , and by him which shall come to judge the quick and the dead , and the world by fire , that all you five infernall masters and princes doe come unto mee , to accomplish and to fulfill all my desire and request , which i shall command you . also i conjure you divels , and command you , i bid you , and appoint you , by the lord jesus christ , the sonne of the most highest god , and by the blessed and glorious virgine mary , and by all the saints , both of men and women of god , and by all the angels , archangels , patriarches , and prophets , apostles , evangelists , martyrs and confessours , virgins , and widowes , and all the elect of god. also i conjure you , and every of you , ye infernall kings by the heaven , by the starres , by the ☉ and by the ☽ and by all the planets , by the earth , fire , air and water , and by the terrestriall paradise , and by all things in them contained , and by your hell , and by all the divels in it , and dwelling about it , and by your vertue and power , and by all whatsoever , and with whatsoever it be , which may constraine and binde you . therefore by all these foresaid vertues and powers , i doe bind you and constrain you into my will and power ; that you being thus bound , may come unto me in great humility , and to appeare in your circles befor● me visibly , in fair form and shape of mankind kings , and to obey unto me all things , whatsoever i shall desire , and that you may not depart from me without my licence . and if you doe against my precepts , i will promise unto you that you shall descend into the profound deep●●sse of the sea , except that you doe obey unto me , in the part of the living son of god , which liveth and reigneth in the unity of the holy ghost , by all world of worlds , amen . say this true conjuration five courses , and then shalt thou see co●e out of the northpart five kings with a marvellous company : which wh●● they are come to the circle , they will alight down off from their hors● and will kneel downe before thee , saying : master , command us w●●● thou wilt , and we will out of hand be obedient unto thee . unto whom thou shalt say ; see that ye depart not from me , without my licence ; and that which i will command you to doe , let it be done truely , su●ely , faithfully , and essentially . and then they all will sweare unto thee to doe all thy will ; and after they have sworn , say the conjuration immediately following . i conjure , charge , and command you , and every of you sirrael , mal●●than , thamaar , falaur , and sitrami , you infernal kings , to put into the crystall stone one spirit learned ●●d expert in all arts and sciences , by the vertue of this name of god tetragrammaton , and by the crosse of our lo●● jesus christ , and by the bloud of the innocent lambe , which redeemed all the world , and by all their virtues and powe●s i charge you , ye ●oble kings , that the said spirit may teach , shew and declare unto me , and to my friends , at all houres and minuts , both night and day , the m●● of all things both bodily and ghostly , in this world , whatsoever i shall request or desire , declaring also to me my very name . and this i command in your part to doe , and to obey thereunto , as unto your ow● lord and master . that done , they will call a certain spirit , whom th●● will command to enter into the centre of the circled or round crystal . t●●● put the crystall between the two circles , and thou shalt see the crys●●●● made black . then command them to command the spirit in the crystall , not 〈◊〉 depart out of the stone , till thou give him licence , and to fulfill 〈◊〉 will for ever . that done , thou shalt see them goe upon the crystall both to answer your requests , and to tarry your licence . that done the spirits will crave licence : and say ; goe ye to your place appoin●●● of almighty god , in the name of the father , &c. and then take up 〈◊〉 crystall , and look therein , asking what thou wilt , and it will shew it ●●to thee . let all your circles be nine foot every way , and made as fo●loweth . work this work in ♋ ♏ or ♓ in the houre of the ☽ or ● and when the spirit is inclosed , if thou feare him , binde him with some bond , in such sort as is elsewhere expressed already in this 〈◊〉 treatise . a figure or type proportionall , shewing what form must be observed and kept , in making the figure whereby the former secret of inclosing a spirit in crystall is to be accomplished , &c. chap. xiii . an experiment of bealphares . this is proved the noblest carrier that ever did serve any man upon the earth , and here beginneth the inclosing of the said spirit , and how to have a true answer of him , without any craft or harm ; and he will appeare unto thee in the likenesse of a fair man or fair woman ; the which spirit will come to thee at all times . and if thou wilt command him to tell thee of hidden treasures that be in any place , hee will tell it thee : or if thou wilt command him to bring to thee gold or silver , he will bring it thee : or if thou wilt goe from one country to another , he will bear thee without any harm of body or soul. therefore * he that will doe this work , shall abstaine from leacherousnesse and drunkennesse , and from false swearing , and doe all the abstinence that he may doe ▪ and namely three dayes before he goe to work , and in the third day when the night is come , and when the starres doe shine , and the element faire and clear , he shall bath himselfe and his fellows ( if he have any ) all together in a quick welspring . then he must be cloathed in cleane white cloathes , and he must have another privy place , and beare him inke and pen , wherewith he shall write this holy name of god almighty in his right hand ✚ agla ✚ and in his left hand this name ✚ ♊ ●●● ✚ and he must have a dry thong of a lions or of a h●●e skin , and make thereof a girdle , & write the holy names of god all above and in the end ✚ a & Ω ✚ . and upon his brest he must have this presen● figure or mark written in virgin parchment , as it is here shewed . and it must b●sowed upon a peece of new linnen , an● so made fast upon thy brest . and if tho● wilt have a fellow to worke with thee , hee must bee appointed in the same manner . you must have also a bright knife that was never occupied , and hee must write on the one side of the blade of the knife ✚ agla ✚ and on the other side of the knifes blade ✚ ♊ ●●● ✚ and with the same knife he must make a circle , as hereafter followeth : the which is called salomons circle . when that hee is made , goe into the circle , and close again the place , there where th● wentest in , with the same knife , and say ; per crucis ho● signum ✚ su● at procui omne malignum ; et per idem signum ✚ salvetur quodque bex●num , by the sign of the crosse ✚ may all evill fly farre away , and by the same signe ✚ may all that is good be preserved ; and make suffur●gations to thy self , and to thy fellow or fellows , with frankincense , m●stike , lignum aloes : then put it in wine , and say with good devotion , in the worship of the high god almighty , all together , that he may defend you from all evils . and when he that is master will close the spirit , he shall say towards the east with meeke and devout devotion , these psalmes and prayers as followeth here in order . the two and twentieth psalm . o my god my god , look upon me , why hast thou forsaken me , and art so farre from my health , and from the words of my complaint ? and so forth to the end of the same psalm , as it is to bee found in the book . this psalm also following , being the fifty one psalme , must be said three times ever , &c. have mercy upon me , o god , after thy great goodnesse , according to the multitude of thy mercies , doe away mine offences , and so forth to the end of the same psalm , concluding it with , glory to the father and to the son , and to the holy ghost , as it was in the beginning , is now and ever shall be world without end , amen . then say this verse : o lord leave not my soul with the wicked ; nor my life with the bloud-thirsty . then say a pater noster , an ave maria , and a credo , & ne nos inducas . o lord shew us thy mercy , and we shall be saved . lord heare our prayer , and let our cry come unto thee . let us pray . o lord god almighty , as thou warnedst by thine angell , the three kings of cullen , iasper , m●lchior , and balthasar , when they came with worshipfull presents toward bethlehem ; iasper brought myrrh ; melchior , incense , balthasar , gold ; worshipping the high king of all the world , jesus gods son of heaven , the second pe●son in trinity , being born of the holy and clean virgine s. mary queen of heaven , empresse of hell , and lady of all the world : at that time the holy angell gabriel warned and had the foresaid three kings , that they should take another way , for dread of perill , that herod the king by his ordinance would have destroyed these three noble kings , that meekly sought out our lord and saviour . as wittily and truly as these three kings turned for dread , and took another way ; so wisely and so truly , o lord god , of thy mightifull mercy , blesse u● now at this time , for thy blessed passion save us , and keep us all together from all evill ; and thy holy angell defend us . let us pray . o lord , king of all kings , which containest the throne of heavens , and beholdest all deeps , weighest the hils , and shuttest up with thy hand the earth , hear us most meeke●t god , and grant unto us ( being unworthy ) according to thy great mercy , to have the verity and vertue of knowledge of hidden treasure by this spirit invōcated , through thy help o lord jesus christ , to whom be all honour and glory , from worlds to worlds everlastingly , amen . then say these names ✚ helic ✚ ●ely● ✚ essejero ✚ d●us ●●ternus ✚ cloy ✚ clemen● ✚ ●eloye ✚ deus sanctus ✚ sab●oti ✚ deus exerc●●●●donay ✚ deus mirabilis ✚ jao ✚ verax ✚ aneph●neton ✚ deus ineffabilis ✚ sodoy ✚ dominator dominus ✚ on sortissimus ✚ deus ✚ qui , the which wouldest be prayed unto of sinners receive ( we beseech thee ) these sacrifices of praise , and our meek prayers , which we unworthy doe offer unto thy divine majesty . deliver us , and have mercy upon us , and prevent with thy holy spirit this work , and with thy blessed help to follow after ; that this our work begun of thee , may be ended by thy mighty power . amen . then say this anon after ✚ homo ✚ sacarus ✚ museolameus ✚ ●heruborca ✚ being the figure upon thy brest aforesaid , the girdle about thee , the circle made , blesse the circle with holy water , and sit down in the midst and read this conjuration as followeth , sitting back to back at the first time . i exorcise and conjure bealphares , the practiser and preceptor of this art , by the maker of heavens and of earth , and by his vertue and by his unspeakable name tetragrammaton , and by all the holy sacraments , and by the holy majesty and deity of the living god. i conjure and exorcise thee bealphares by the vertue of all angels , archangels , thrones , dominations , principa●s , potestats , virtures , cherubim and seraphim ; and by their vertues , and by the most truest and speciallest name of your master that you doe come unto us , in faire form of man or woman kinde , been visibly before this circle ; and not terrible by any manner of wayes ▪ this * circle being our tuition and protection , by the mercifull goodnesse of our lord and saviour jesus christ , and that you doe make answer truly , without craft or deceit , unto all my demands and questions , by the vertue and power of our lord jesus christ , amen . chap. xiiii . to bind the spirit bealphares , and to loose him again . now when he is appeared , bind him with these words which follow * i conjure thee bealphares , by god the father , by god the son and by god the holy ghost , and by all the holy company in heaven ; and by their vertues and powers i charge thee bealphares , that thou shalt not depart out of my sight , nor yet to alter thy bodily shape , that thou art appeared in , nor any power shalt thou have of our bodies or soules , eartly or ghostly , but to be obedient to me , and to the words of my conjuration , that be written in this book . i conjure thee bealphares , by all angels and archangels , thrones , dominations , principats , potestates , vertutes , cherubim and seraphim , and by their vertues and powers . i conjure and charge , binde and constraine thee bealphares , by all the 〈◊〉 words aforesaid , and by their vertues that thou be obedient unto me , and to come and appeare visibly unto me , and that in all dayes , houres and minutes , wheresoever i be , being called by the vertue of our lord jesus christ , the which words are written in this book . look ready thou be to appeare unto me , and to give mee good counsell , how to come by treasures hidden in the earth , or in the water , and how to come to dignity and knowledge of all things , that is to say , of the magick art , and of grammar , dialectike , rhetorike , arithmeticke , musick , geometry , and of astromomy , and in all other things my will quickly to be fulfilled ; i charge upon pain of everlasting condemnation , fiat , fiat , fiat , amen . when he is thus bound , ask him what thing thou wilt , and he will tell thee , and give thee all things that thou wilt request of him , without any sacrifice doing to him , and without forsaking thy god , that is , thy maker . and when the spirit hath fulfilled thy will and intent , give him license to depart as followeth . a license for the spirit to depart . go unto the place predestinated and appointed for thee ; where thy lord god hath appointed thee , untill i shall call thee again . be thou ready unto me and to my call , as often as i shall call thee , upon pain of everlasting damnation . and if thou wilt , thou mayst recite , two or three times the last conjuration , untill thou doe come to this ●earin , in throno , if he will not depart , and then say in throno , that thou depart from this place , without hurt or damage of any body , or of any deed to be done ; that all creatures may know , that our lord is of all power , most mightiest , and that there is none other god but he , which is three , and one , living for ever and ever . and the malediction of god the father omnipotent , the son and the holy ghost , descend upon thee , and dwell alwayes with thee , except thou doe depart without damage of us , or of any creature , or any other evill deed to be done ; and thou to goe to the place predestinated . and by our lord jesus christ i do else send thee to the great pit of hell , except ( i say ) that thou depart to the place , whereas thy lord god hath appointed thee and see thou be ready to me and to my call , at all times and places , at mine own will and pleasure , day or night , without damage or hurt of me , or of any creature ; upon pain of everlasting damnation : fiat , fiat , fiat , amen , amen . the peace of jesus christ be between us and you ; in the name of the father , and of the son , and of the holy ghost , amen . por crucis hoc ✚ signum &c. say in principio erat verbum , & verbum erat apud deum ; in the beginning was the word , and the word was with god , and god was the word : and so forward , as followeth in the first chapter of saint iohns gospell , staying at these words , full of grace and truth : to whom bee all honour and glory world without end , amen . a type or figure of the circle for the master and his fellowes to sit in , shewing how , and after what fashion it should be made . this is the circle for the master to sit in , and his fellow or fellowes , at the first calling , sit back to back , when hee calleth the spirit ; and for the fairies make this circle with chalk on the ground , as is said before . this spirit bealphares being once called and found , shall never have power to hurt thee . call him in the houre of ♃ or ♀ the ☽ increasing . chap. xv. the making of the holy water . exorciso te creaturam salis , per deum vivum ✚ per deum ✚ verum ✚ per deum sanctum ✚ per duem qui te per elizaeum prophetam in aquam mitli jussit , ●t●s naretur sterrilitas aquae , ut efficia●is sal exorcisa●us in saluum credentium ; ut sit omnibus te sumentibus sanitas animae & corporis , & essugiat atque discedat ab co loco qui aspersus st●●at omnis phantasia & nequitia , vel versutia diabolicae fraudis , omnisque spiritus , adjuratus per cum , qui venturus est judicare vivos & mo tuos , & saeculum perignem amen . oremus : imunsam clementiam tuam , omnipotens aeterne deus , humiliter imploramus , ut hanc creaturam salis , quam in usum generis humani tribuisti , bene ✚ dicere & sancti ✚ ficare tua prelate digneris , ut sit omnibus sumentibus sa●is menlis & corporis , ut quicquid ex co tactum suerit , vel respersum , careat omni immundicia , omnique impugnatione spiritualis nequitia , per dominum nostrum iesum christum filium tuum , qui tecum vivit & regnat in unitate spiritus sancti , deus per omnia saecula saeculorum , amen . to the water say also as followeth . exorciso te creaturam aquae in nomine ✚ patris ✚ & iesu christi filii ejus domini nostri , & in virtute spiritus ✚ sanct ✚ ut siat aquae exorcisata , ad estisgandam omnem potestatem inimici , & ipsum inimicum erodicare & explantare valeas , cum angelis suis apostatis , per virtutem ejusdem domini nostri iesu christi , qui venturus est judicare vivos & mortuos , & saeculum per ignem , amen . oremus : deus , qui ad salutem humani generis maxima quaeque sacramenta in aquarum substantia condidisti , adesto propitius invocationibus , nostris , & elemento buic , m●ltimodis purificationibus praeparato , virtutem tuae bene ✚ dictionis insunde , ut creatura tua mysteriis tuis servicas , ad abigendos daemones , ma●bosque pellendos , divinae gratiae sumat effectum , ut quicquid in domibus , vel inlocis fidelium haec unda resperserit , careat omni immunditia , liberetur a noxa , non illic residea● spiritus , pestilens , non aura corrumpens , discedant omnes insidi● latentis inimici , & si quid est , quod aut incolumitati habitantium invidet aut quieti , asper sione hujus aquae effugiat , ut salubritas per invocationem sancti tui nominis expetita ab omnibus sit impugnationibus desensa , per dominum nostrum iesum christum filium tuum , qui tecum vivil & regnat , in unitate spiritus sancti , deus per omnia saecula saeculorum , amen . then take the salt in thy hand , and say putting it into the water , making in the manner of a cross. commixtio salis & aquae pariter fiat , in nomine patris , & filii , & spiritus sancti , amen . dom●aus v●biscum , et cum spiritu tuo oremus : deus m●cte virtutis author , & insuperabil●s imperit ●ex , a● semper magnificus ritum● bator , qui ad : ●●●ae dominationis v●●●s rep●●mis , qui inimici rugi●u● sa vitiam superas , qui hostiles nequittas potens ●a pugnas ; te domine trementes & su plices d●p●●●a●u● a● potimus , ut hanc ●r●●●t●am salis & aquae aspi●ias , bemguus 〈…〉 es , putails tuae rore sanct . ✚ fices , ubicunque fu●●ll aspersa , per invocationem sancti tui nominis , omnis infestatio in mundi spiritus ab●●tatur , terrorque venenosi se pantis procul pellatur ; & praesevita sancti spiritus nobis 〈◊〉 tuam poscentibus ubique adesse dignetur , per dominum nostrum ipsum ● brisium filium ●●●un , qui ●●cum vivit & regnat in unitate spiritus sancti deus per omnia soecula saeculerum , amen . then sprinkle upon any thing , and say as followeth . asperges me domine ●yssopo , & mundabor , lavabis me , & supra niven dealbabor . miscrere mei deus , secundum magnam misericordiaum tuam , & supra nivem deal●abor . gloria patri , & filio , & spiritus sancto : sicut 〈◊〉 in principio , & nunc , & semper , & in saecula saeculorum , amen . et supra nivem dealbabor , aspergesme &c. oslende nobis domine mis●rcordiam tuam , & salutare tuum da nobis ; exaudi nos domine sancte , pater omnipoteus , aete●●● deus , & mittere dignere sanctum angelum tuum de coelis , qui custodiat , so●●● , visitet , & defendat omnes habitantes in hoc ●abitaculo , per christum dominus nostrum . amen , amen . chap. xvi . to make a spirit to appeare in a crystall . i do conjure thee n. by the father , and the sonne , and the holy ghost , the which is the beginning and the ending , the first and the last , an by the latter day of judgement , that thou n. do appeare in this crystall stone , or any other instrument , at my pleasure , to me and my fellow , gently and beautifully , in faire forme of a boy of twelve yeares of age , without hurt or damage of any of our bodyes or soules ; and certainly to informe and to shew me , without any guile or craft , all that we do desire or demand of thee to know , by the vertue of him , which shall come to judge the quicke and the dead , and the world by fire , amen . also i conjured and exorcise thee n. by the sacrament of the altar , and by the substance thereof , by the wisdome of christ , by the sea , and by his vertue , by the earth , and by all things that are above the earth , and by their vertues , by the ☉ and the ☽ by ♄ ♃ ♂ and ♀ and by their vertues , by the apostles , martyrs , confessors , and the virgins and widowes , and the chast , and by all saints of men or of women , and innocents , and by their vertues , by all the angels and archangels , thrones , dominations , principats , potestats , virtutes , cherubim , and seraphim , and by their vertues , and by the holy names of god , tetragrammaton , el o●sion , a●la , and by all the other holy names of god , and by their vertues , by the circumcision , passion , and resurrection of our lord iesus christ , by the heavines of our lady the virgine , and by the joy which she had when she saw her sonne rise from death to life , that thou n. do appeare in this crystall stone , or any other instrument , at my pleasure , to me and to my ●e low , gently , and beautifully , and visibly , in faire forme of a child of twelve yeares of age , without hurt or damage of any of our bodyes or soules , and truly to informe and shew unto me and to my fellow , without fraud or guile , all things according to thine oath and promise to me , whatsoever i shall demand or desire of thee , without any hindrance or ca●rying , and this conjuration be read of me three times , upon paine of eternall condemnation , to the last day of judgement : fiat , fiat , fiat , amen . and when he is appeared , bind him with the hand of the dead above written : then say as followeth . i charge thee n. by the father , to shew me true visions in this crystall stone , if there be any treasure hidden in such a place n and wherein it lieth , and how many foot from this peece of earth , east , west , north , or south . chap. xvii . an experiment of the dead . first go and get of some person that shal be put to death , a promise , and sweare an oath unto him , that it he will come to thee , after his death , his spirit to be with thee , and to remaine with thee all dayes of thy life , and will do thee true service , as it is contained in the oath and promise following . then lay thy hand on thy booke , and sweare this oath unto him . i n. do sweare and promise to thee n. to give for thee an almesse every moneth , and also to pray for thee once in every weeke , to say the lords prayer for thee , and so to continue all the dayes of my life , as god me helpe and holy doome , and by the contents of this booke , amen . then let him make his oath to thee as followeth , and let him say after thee , laying his hand upon the booke . * i n. do sweare this oath to thee n. by god the father omnipotent , by god the son jesus christ , and by his precious bloud which hath redeemed all the world , by the which bloud i do trust to be saved at the generall day of judgment , and by the vertues thereof , i n. doe sweare this oath to thee n. that my spirit that is within my body now , shall not ascend , nor descend , nor go to any place of rest , but shall come to thee n. and be very well pleased to remaine with thee n. all the dayes of thy life , and so to be bound to thee n. and to appeare to thee n. in any crystall stone , glasse , or other mirror , and so to take it for my resting place . and that , so soone as my spirit is departed out of my body , straightway to be at your commandements , and that in and at all days , nights , houres , and minutes , to be obedient unto thee n. being called of the e●by the vertue of our lord jesu● christ , and our of hand to have common talke with thee at all times , and in all houres and minutes , to open and declare to thee n. the truth of all things present , past and to come , and how to worke the magick art and all other noble sciences , under the throne of god. if i do not performe this oath and promise to thee n. but doe flie from any part thereof , then to be condemned for ever and ever , amen . also i n. do sweare to thee by god the holy ghost , and by the great wisedome that is in the divine godhead , and by their vertues , and by all the holy angels , archangels , thrones , dominations , principats , poteslaus , virtutes , cherubim and seraphim , and by all their vertues do i n. sweare , and promise thee to be obedient as is rehearsed . and here , for a witnesse , do i n. give thee n. my right hand , and do plight thee my faith and troth , as god me helpe and holydome . and by the holy contents in this booke do i n. sweare , that my spirit shall be thy true servant , all the dayes of thy life , as is before rehearsed and here for a witnesse , that my spirit shal be obedient unto thee n. and to those bonds of words that be written in this n. before the bonds of words shall be rehearsed thrise ; else to be damned for ever : and thereto say all faithfull soules and spirits , amen , amen . then let him sweare this oath * three times , and at every time kisse the book , and at every time make marks to the bond . then perceiving the time that he will depart , get away the people from you , and get or take your stone or glasse , or other thing in your hand , and say the pater noster , ave and credo , and this prayer as followeth . and in all the time of his departing , rehearse the bonds of words ; and in the end of every bond , say oftentimes ; remember thine oath and promise . and bind him strongly to thee , and to thy stone , and suffer him not to depart , reading thy bond . times and every day when you do call him by your other bond , bind him strongly by the first bond : by the space of . dayes apply it , and thou shalt be made a man for ever . now the pater noster , ave , and credo must be said , and then the prayer immediately following . o god of abraham , god of isaac , god of iacob , god of tobias ; ●he which diddest deliver the three children from the hot burning oven , sidrac , misac , and abednago , and susanna from the false crime , and daniel from the lions power : even so o lord omnipotent , i beseech thee , for thy great mercy sake , to helpe me in these my works , and to deliver me this spirit of n. that he may be a true subject unto me n. all the dayes of my life , and to remaine with me , and with this n. all the dayes of my life . o glorious god , father , sonne , and holy ghost , i beseech thee to help me at this time , and to give me power by thy holy name , merits and vertues , wherby i may conjure and constraine this spirit of n. that he may be obedient unto me , and may fulfill his oath and promise , at all times , by the power of all thine holinesse . this grant o lord god of hosts , as thou art righteous and holy , and as thou art the word , and the word god , the beginning and the end , sitting in the thrones of thine everlasting kingdomes , and in the divinity of thine everlasting godhead , to whom be all honour and glory , now and for ever and ever , amen , amen . chap. xviii . a bond to binde him to thee , and to thy n. as followeth . in conjure and constraine the spirit of n. by the living god , by the true god , and by the holy god , and by their vertues and powers i conjure and constraine the spirit of thee n. that thou shalt not ascend nor descend out of thy body , to no place of rest , but onely to take thy resting place with n. and with this n. all the dayes of my life , according to thine oath and promise i conjure and constraine the spirit of n. by these holy names of god ✚ tetragrammaton ✚ adonay ✚ agla ✚ saday ✚ sabaoth ✚ planabothe ✚ panthon ✚ craton ✚ vcupmaton ✚ deus ✚ homo ✚ omnipotens ✚ sempiternus ✚ ysus ✚ terra ✚ unigenitus ✚ salvator ✚ via ✚ vila ✚ manus ✚ sons ✚ origo ✚ filius ✚ and by their vertues and powers i conjure and constraine the spirit of n. that thou shalt not remaine in the fire , nor in the water , in the aier , nor in any privy pla●e of the earth , but onely with me n. and with this n. all the dayes of my life . i charge the spirit of n. upon paine of everlasting condemnation , remember thine oath and promise . also i conjure the spirit of n. and constraine thee by the excellent name of jesus christ , a and Ω , the first and the last ; for this holy name of jesus is above all names , for unto * it all knees doe bow and obey both of heavenly things , earthly things , and infernals . nor is there any other name given to man , whereby we have any salvation , but by the name of iesus . therefore by the name , and in the name of jesus of nazareth , and by his nativity , resurrection and ascension , and by all that appertaineth to his passion , and by their vertues and powers , i do conjure and constraine the spirit of n. that thou shalt not take any resting place in the ☉ not in the ☽ nor in ♄ nor in ♃ nor in ♂ nor in ♀ nor in ☿ nor in any of the twelve signes , nor in the concavity of the clouds , nor in any other privie place , to rest or stay in , but onely with me n. or with this n. all the dayes of my life . if thou be not obedient unto me , according to thine oath and promise , i n. do condemne the spirit of n. into the pit of bell for ever , amen . i conjure and constraine the spirit of n. by the bloud of the innocent lambe jesus christ , the which was shed upon the crosse , for all those that do obey into it , and beleeve in it , shall be saved and by vertue thereof , and by all the aforesaid riall names and words of the living god by me pronounced , i do conjure and constraine the spirit of n. that thou do be obedient unto me , according to thine oath and promise . if thou refuse to do as is aforesaid , i n by the holy trinity , and by his vertue and power do condemne the spirit of n. into the place whereas there is no hope of ●●ehiedy , but everylasting condemnation , and honor , and paine upon paine daily , horribly , and lamentably , the paines there to be augmented , so thicke as the stars in the firmament , and as the gravell sand in the sea : except thou spirit of n. obey me n. as is afore rehearsed ; else i n. do condemne the spirit of n. into the pit of everlast●ng condemnation ; fiat , fiat , amen . also i conjure thee , and constraine the spirit of n. by all angels , archangels , thrones , dominations , principats , porestats , virtutes , cherubim and seraphim , and by the foure evangelist , matthew , marke , luke , and iohn , and by all things contained in the old law and the new , and by their vertues , and by the twelve apostles , and by all patriarchs , prophets , martyrs , confessors , virgins , innocents , and by all the elect and chosen , is , and shall be , which followeth the lambe of god ; and by their vertues and powers i conjure and constraine the spirit of n. strongly , to have common talke with me , at all times , and in all dayes , nights , houres , and minutes , and to talke in my mother tongue plainely , that i may heare it , and understand it , declaring the truth unto me of all things , according to thine oath and promise ; else to be condemned for ever ; fiat , fiat , amen . also i conjure and constraine the spirit of n. by the * golden girdle , which girdeth the loines of our lord jesus christ , so thou spirit of n. be thou bound and cast into the pit of everlasting condemnation , for thy great disobedience and unreverent regard that thou hast to the holy names and words of god almighty , by me pronounced : fiat , amen . also i conjure , constraine , command , and binde the spirit of n. by the two edged sword which iohn saw proceed out of the mouth of god almighty : except thou be obedient as is aforesaid , the sword cut thee in peeces , and condemne thee into the pit of everlasting paines , where the fire goeth not out , and where the worme dieth not ; fiat , fiat , fiat , amen . also i conjure and constraine the spirit of n. by the throne of the godhead , and by all the heavens under him , and by the celestiall city new ierusalem , and by the earth , by the sea , and by all things created and contained therein ; and by their vertues and powers , and by all the infernalls , and by their vertues and powers , and by all things contained therein , and by their vertues and powers , i conjure and constraine the spirit of n. that now immediatly thou be obedient unto me , at all times hereafter , and to those words of me pronounced according to thine oath and promise : * else let the great curse of god , the anger of god , the shadow and darkenesse of everlasting condemnation be upon thee thou spirit of n. for ever and ever , because thou hast denied thine health , thy faith , and salvation , for the great disobedience thou art worthy to be condemned . therefore let the divine trinity , angels and archangels , thrones , dominations , principats , ●potesta●es , virtutes , cherubim and seraphim , and all the soules of the saints , that shall stand on the right hand of our lord jesus christ , at the generall day of judgement , condemne the spirit of n. for ever and ever , and be a witnesse against thee , because of thy great disobedience , in and against thy promises , fiat , fiat , amen . being thus bound , he must needs be obedient unto thee , whether he will or no : prove this ▪ and here followeth a bond to call him to your n. and to shew you true visions at all times , as in the houre of ♄ to bind or inchant any thing , and in the houre of ♃ for peace and concord , in the houre of ♂ to marre , to destroy , and to make sicke , in the houre of the ☉ to bind tongues and other bonds of men in the houre of ♀ to increase love , joy , and good will , in the houre of ☿ to put away enimity or hatred , to know of theft , in the houre of the ☽ for love , goodwill and concord , ♄ lead ♃ tinne ♂ iron ☉ gold ♀ copper ☿ quicksiver ☽ silver , &c. chap. xix . this bond as followeth , is to call him into your crystall stone , or glasse , &c. also i do conjure thee spirit n. by god the father , by god the sonne , and by god the holy ghost , a and Ω , the first and the last , and by the latter day of judgement , of them which shall come to judge the quicke and the dead , and the world by fire , & by their vertues and powers i constraine thee spirit n. to come to him that holdeth the crystall stone in his hand , and to appeare visibly , as hereafter followeth . also● i conjure thee spirit n. by these holy names of god ✚ tetragrammaton ✚ adonay ✚ el ✚ ousion ✚ agla ✚ iesus ✚ of nazareth ✚ and by the vertues thereof , and by his nativity , death , buriall , resurrection , and ascension , and by all other things appertaining unto his passion , and by the * blessed virgin mary mother of our lord jesus christ , and by al the joy which she had when she saw her sonne rise from death to life , and by the vertues and powers thereof i constraine thee spirit n. to come into the crystall stone , and to appeare visibly , as hereafter shall be declared . also i conjure thee n. thou spirit , by all angels , archangels , thrones , dominations , principats , potestats , virtues , cherubim and seraphim , and by the ☉ ☽ ♄ ♃ ♂ ♀ ☿ , and by the twelve signes , and by their vertues and powers , and by al things created and confirmed in the firmament , and by their vertues and powers i constraine thee spirit n. to appeare visibly in that crystall stone , in faire * forme and ●hape of a white angell , a greene angell , a blacke angell , a man , a woman , boy , a maiden virgine , a white grayhound , a divell with great hornes , without any hurt or danger of our bodyes or soules , and truly to imforme and shew unto us , true visions of all things in that crystall stone , according to thine oath and promise , and that without any hindrance or tarrying , to appeare visibly , by this bond of words read over by 〈◊〉 three times , upon paine of everlasting condemnation ▪ fiat , fiat , amen . then being appeared , say these words following . i conjure thee spirit , by god the father , that thou shew true visions in that crystall stone , where there be any n. in such a place or no , upon paine of everlasting condemnation , fiat , amen . also i conjure thee spirit n. by god the sonne iesus christ , that thou doe shew true visions unto us , whether it be gold or silver , or any other metals , or whether there were any or no , upon paine of condemnation , fiat , amen . also i conjure thee spirit n. by god the holy ghost , the which doth sanctifie all faithfull soules and spirits , and by their vertues and powers i constraine thee spirit n. to speake , open and to declare the true way , how we may come by these treasures hidden in n. & how to have it in our custody , & who are the keepers thereof , and how many there be , and what be their names , and by whom it was laid there , and to shew me true visions of what sort and similitude they be , and how long they have kept it , and to know in what dayes and houres 〈◊〉 shall call such a spirit , n. to bring unto us these treasures , into such a plan n. upon paine of everlasting condemnation ✚ also i constraine thee spirit n. by all angels , archangels , thrones , dominations , principats , potesta●s virtutes , cherubim & seraphim , that you do shew a true vision in this crystall stone , who did convay or steale away such a n. and where , it is , and who hath it , and how far off , and what is his or her name , and how and when to come unto it , upon paine of eternall condemnation , fiat , amen . also i conjure thee spirit n. by the ☉ ☽ ♄ ♃ ♂ ♀ ☿ & by all the characters in the firmament , that thou do shew unto me a true vision in this crystall stone , where such n. and in what state he is , and how long ●e hath been there , and what time he will be in such a place , what day and houre : and this and all other things to declare plainely , in paine of hell fire ; fiat , amen . a licence to depart . depart out of the sight of this crystall stone in peace for a 〈◊〉 and ready to appeare therein againe at any time or times i shal call thee , by the vertue of our lord iesus christ , and by the bonds of words which are written in this booke , and to appeare ●●sibly , as the words be rehearsed . i constraine thee spirit n. by the divinity of the godhead , to be obedient unto these words rehearsed , upon paine of everlasting condemnation , both in this world , and in the world● come , fiat , fiat , fiat , amen . chap. xx. when to talk with spirits , and to have true answers to find out a theife . the dayes and houres of ♄ ♂ ☿ and the ☽ is best to doe all crafts of necromancy , and for to speak with spirits , and for to find theft , and to have true answer thereof , or of any other such like . and in the dayes and houres of ☉ ♃ ♀ is best to doe all experiments of love , and to purchase grace , and for to be invisible , and to do any operations whatsoever it be , for any thing , the ☽ being in a convenient signe . as when thou labourest for theft , see the moon be in an earthy signe , as ♉ ♍ ♑ , or of the air , as ♊ ♎ ♒ , and if it be for love , favour or grace , let the ☽ be in a signe of the fire , as ♈ ♌ ♐ , and for hatred , in a signe of the water , as ♋ ♏ ♓ . for any other experiment , let the ☽ be in ♈ . and if thou findest the ☉ and the ☽ in one sign that is called in even number , then thou mayst write , consecrate , conjure , and make ready all manner of things that thou wilt doe , &c. to speak with spirits . call these names , orimoth , belimoth , lym●ck , and say thus : i conjure you up by the names of the angels satur and azimor , that you intend to me in this houre , and send unto a me spirit called sagrigrit , that he do fulfill my commandement and desire , and that also can understand my words for one or two years , or as long as i will , &c. chap. xxi . a confutation of conjuration , especially of the raising , binding and dismissing of the divell , of going invisible , and other lewd practises . thus far have we waded in shewing at large the vanity of necromancers , conjurors , and such as pretend to have reall conference and consultation with spirits and divels : wherein ( i trust ) you see what notorious blasphemy committed , besides other blind superstitious ceremonies , a disordered heap , which are so far from building up the endeavours of these black art practitioners , that they doe altogether ruinate and overthrow them , making them in their follies and falsehoods as bare and naked as an anatomy . as for these ridiculous conjurations , last rehearsed , being of no small reputation among the ignorant , they are for the most part made by t. r. ( for so much of his name he bewrayeth ) and iohn cokirs , invented and deviced for the augmentation and maintenance of their living , for the edifying of the poore , and for the propagating and inlarging of gods glory , as in the beginning of their book of conjurations they protest ; which in this place , for the further manifestation of their impiety , and of the witchmongers follie and credulity , i thought good to insert , whereby the residue of their proceedings may be judged , or rather detected . for if we seriously behold the matter of conjuration , and the drift of conjurors , we shall finde them , in mine opinion , more faulty then such as take upon them to be witches , as manifest offenders against the majesty of god , and his holy law , and as apparent violators of the laws and quietnesse of this realm : although indeed they bring no such thing to passe , as is surmised and urged by c●edulous persons , cousenors , lyars , and witchmongers . for these are alwayes learned , and rather abusers of others , than they themselves by others abused . but let us see what appearance of truth or possibility is wrapped withi● thes● mysteries , and let us unfold the deceipt . they have made choice of certaine words , whereby they say they can work miracles , &c. and first of all , that they call divels and soules out of hell , ( though we find in the scripture manifest proofs that all passages are stopped concerning the egresse out of hell ) so as they may goe thither , but they shall never get out , for ab inferno nulla est redemptio , out of hell there is no redemption . well , when they have gotten them up , they shut them in a circle made with chalk , which is so strongly beset and invironed with crosses and names , that they cannot for their lives get out ; which is a very probable matter . then can they bind them and loose them at their pleasures , and make them that have been lyers from the beginning , to tell the truth , yea they can compell them to doe any thing . and the divels are forced to be obedient unto them , and yet cannot be brought to due obedience unto god their creator . this done ( i say ) they can worke all manner of miracles ( saving blew miracles ) and this is beleeved of many to be true ; tam credula mens hominis , & arrectae fabulis aures . so light of beleef is the mind of man , and attentive to tales his eares now and than . but if christ ( onely for a time ) left the power of working miracles among his apostles and disciples for the confirmation of his gospell , and the faith of his elect : yet i deny altogether that hee left that power with these knaves , which hide their cousening purposes under those lewd and foolish words , according to that which peter saith ; with faigned words they make merchandize of you . and therefore the counsell is good that paul giveth us , when he biddeth us take heed that no ▪ man deceive us with vain words . for it is the lord only that worketh great wonders , and bringeth mighty things to passe . it is also written , that gods word , and not the words of conjurors , or the charmes of witches healeth all things , maketh tempests , and stilleth them . but put case the divell could be fetched up and fettered , and loosed again at their pleasure &c. i marvell yet , that any can be so bewitched as to be made to beleeve , that by vertue of their words , any earthly creature can be made invisible . we think it a lye to say that white is black ; and black white ; but it is a more shamelesse assertion to affirm , that white is not , or black is not at all ; and yet more impudency to hold that a man is a horse ; but most apparent impudency to say , that a man is no man , or to be extenuated into such a quantity , as thereby he may be invisible , and yet remain in life and health , and that in the cleare light of the day , even in the presence of them that are not blinde . but surely he that cannot make one haire white or black , whereof ( on the other side ) not one falleth from the head without gods-speciall providence , can never bring to passe , that the visible creature of god shall become nothing , or lose the vertue and grace powred thereinto by god the creator of all things . if they say that the divell covereth them with a cloud or veil , as m. mal. bodin , and many other doe affirm ; yet ( me thinks ) we should either see the cover , or the thing covered . and though perchance they say in their hearts ; tush , the lord seeth not , who indeed have blinded them , so as seeing , they see not ; yet they shall never be able to perswade the wise , but that both god and man doth see both them and their knavery in this behalf . i have heard of a fool , who was made beleeve that he should goe invisible and naked ; while he was well whipped by them , who ( as he thought ) could not see him . into which tools paradise they say * he was brought , that enterprised to kill the prince of orenge . chap. xxii . a compartson betweeen popish exorcis and other conjurors , a popish conjuration published by a great doctor of the romish church , his rules and cautions . i see no difference , between these and popish conjurations ; for they agree in order , words , and matter , differing in no circumstance , but that the papists doe it without shame openly , the other doe it in hugger mugger secretly . the papists ( i say ) have officers in this behalfe , which are called exorcists or conjurors , and they look narrowly to other cousenours , as having gotten the upper hand over them . and because the papists shall be without excuse in this behalfe , and that the world may see their cousenage , impiety , and folly to be as great as the others , i will cite one conjuraton ( of which sort i might cite a hundred ) published by iacobus de chusa , a great doctor of the romish church , which serveth to find out the cause of noise and spirituall rumbling in houses , churches , or chappels , and to conjure walking spirits ; which evermore is knavery and cousenage in the highest degree . mark the cousening devise hereof , and confer the impiety with the others . first ( forsooth ) he saith it is expedient to fast three days , and to celebrate a certain number of masses , & to repeat the seven psalms penitential ; then four or five priests must be called to the place where the haunt or noise is , then a candle hallowed on candlemas day must be lighted , and in the lighting thereof also must the seven psalmes be said , and the gospell of st. iohn . then there must be a crosse and a censer with frankincense , and therewithall the place must be censed or perfumed , holy water must be sprinkled , and a holy stoal must be used , and ( after divers other ceremonies ) a prayer to god must be made , in manner and form following . o lord jesus christ , the knower of all secrets , which alwayes revealest all wholesome and profitable things to thy faithfull children , and which sufferest a spirit to shew himself in this place , wee beseech thee for thy bitter passion , &c. vouchsafe to command this spirit , to reveale and signifie unto us thy servants , without our terrour or hurt , what hee is , to thine honour , and to his comfort ; in nomine patris , &c. and then proceed in these words . wee beseech thee , for christs sake , o thou spirit , that if there be any of us , or among us , whom thou wouldst answer , name him , or else manifest him by some sign . is it fryer p. or doctor d. or doctor burc . or sir feats , or sir iohn , or sir robert ; et sic de caeteris circunslamibus . for it is well tryed ( saith the glosse ) he will not answer every one . if the spirit make any sound of voice , or knocking , at the naming of any one , he is the counsenour ( the conjuror i would say ) that must have the charge of this conjuration or examination . and these forsooth must be the interrogatories , to wit ? whose soule art thou ? wherefore camest thou ? what wouldst thou have ? wantest thou any suffrages , masses , or almes ? how many masses will serve thy turn , three , six , ten , twenty , thirty , & c ? by what priest ? must he be religious or secular ? wilt thou have any fasts ? what ? how many ? how great ? and by what persons ? among hospitals , lepers ? or beggers ? what shall be the signe of thy perfect deliverance ? wherefore liest thou in purgatory ? and such like . this must be done in the night . if there appear no sign at this hour , it must be deferred untill another houre . holy water must be left in the place . there is no fear ( they say ) that such a spirit will hurt the conjuror ; for he can sinne no more , as being in the meane state between good and evill , and as yet in the 〈◊〉 of satisfaction . * if the spirit doe hurt , then it is damned soule , and not an elect . every man may not be present hereat , specially such as be weak of complexion . they appear in divers manners , not alwayes in body or bodily shape , ( as it is read in the life of s. martine , that the divell did ) but sometimes invisible , as only by sound , voice , or noise . thus 〈◊〉 iacobus de chusa . but because you shall see that these be not empty words , nor standet● ; but that in truth such things are commonly put in practise in the romish church , i will here set downe an instance , lately and truly , though lewdly performed ; and the same in effect as followeth . chap. xxiii . a late experiment or cousening conjuration practised at orleance by the franciscan friers , how it was detected , and the judgement against the authors of that comedy . in the year of our lord . at orleance in france , the maiors wife dyed , willing and desiring to be buryed without any pompe or noise , &c. her husband , who reverenced the memoriall of her , did even as she had willed him . and because she was buried in the church of the * franciscans , besides her father and grandfather , and gave them in reward only six crownes , whereas they hoped for a greater prey ; shortly after it chanced , that as he felled certain woods and sold them , they desired to give them some part thereof freely without mony ; which he flatly denyed . this they took very grievously . and whereas before they misliked him , now they conceived such displeasure as they devised this means to be revenged ; to wit , that his wife was damned for ever . the chiefe workmen and framers of this tragedy were colimannus and stephanus aterbatensis , both doctors of divinity ; this colimannus was a great conjuror , and had all his implements in a readinesse , which hee was wont to use in such businesse . and thus they handle the matter . they place over the arches of the church a young novice ; who about midnight when they came to mumble their prayers , as they were wont to doe , maketh a great rumbling , and noise . out of hand the monks began to conjure and to charm , but he answered nothing . then being required to give a signe , whether he were a dum spirit or no , he began to rumble againe ; which thing they took as a certaine signe . having laid this foundation , they goe unto certain citizens , chief men , and such as favoured them , declaring that a heavy chance had happened at home in their monastery ; not shewing what the matter was , but desiring them to come to their mattens at midnight . when these citizens were come , and that prayers were begun , the counterfeit spirit beginneth to make a marvellous noise in the top of the church . and being asked what he meant , and who hee was , gave signes that it was not lawfull for him to speak . therefore they commanded him to make answer by tokens and signes to certaine things they would demand of him . now was there a hole made in the vawt , through the which he might heare and understand the voice of a conjuror . and then had he in his hand a little board , which at every question he strake , in such sort as he might easily be heard beneath . first they asked him , whether he were one of them that had been buried in the same place . afterwards they reckoning many by name , which had been buried there ; at the last also they name the maiors wife : and there by and by the spirit gave a signe that he was her soule . he was further asked whether he was damned or no ; and if he were , for what cause , for what desert or fault ; whether for covetousnesse , or wanton lust , for pride or want of charity ; or whether it were for heresie , or for the sect of luther newlie sprung up : also what he meant by that noise and stirre he kept there ; whether it were to have the body now buryed in holy ground to be digged up again , and laid in some other place . to all which points he answered by signes , as he was commanded , by the which he affirmed or denyed any thing , according as he strake the board twice or thrice together . and when he had thus given them to understand , that the * very cause of his damnation was luthers heresie , and that the body must needs be digged up againe : the monks requested the citizens , whose presence they had used or rather abused , that they would bear witnesse of those things which they had seen with their eye ; and that they would subscribe to such things as were done before . the citizens taking good advice on the matter , lest they should offend the maior , or bring themselves in trouble , refused so to doe . but the monks notwithstanding take from thence the sweet bread , which they called the host and body of our lord , with all the reliques of saints , and carry them to another place , and there say their masse . the bishops substitute judge ( whom they called officiall ) understanding that matter , cometh thither , accompanyed with certaine honest men , to the intent he might know the whole circumstance more exactly : and therefore hee commandeth them to make conjuration in his presence ; and also he requireth certaine to be chosen to goe up into the top of the vawt , and there to see whether any ghost appeared or not . stephanus aterbatensis stifflie denyed that to be lawfull , and marvellously perswading the contrary , affirmed that the spirit in no wise ought to be troubled . and albeit the officiall urged them very much , that there might be some conjuring of the spirit ; yet could hee nothing prevaile . whilest these things were doing , the maior , when he had shewed the other justices of the city , what he would have them to doe , took his journey to the king , and opened the whole matter unto him . and because the monks refused judgement upon plea of their owne laws and liberties , the king choosing out certain of the aldermen of paris , giveth them absolute and full authority to make enquiry of the matter . the like doth the chancellor master anthonius pratensis cardinall and legat for the pope throughout france . therefore when they had no exception to alleadge , they were co●veyed unto paris , and there constrained to make their answer . but yet could nothing be wrung out of them by confession , whereupon they were put a part into divers prisons , the novice being kept in the house of master fumanus , one of the aldermen , was oftentime examined , and earnestly requested to utter the truth , but would notwithstanding confesse nothing ; because he feared that the monks would afterward put him to death for staining their order , and putting it to open shame . but when the judges had made him sure promise that he should escape punishment , and that he should never come into their handling , he opened unto them the whole matter as it was done : and being brought before his fellows , avouched the same to their faces . the monks , albeit they were convicted , and by these means almost taken tardy with the deed doing yet did they refuse the judges , bragging and themselves vaunting on their priviledges , but all in vain . for sentence passed upon them , and they were condemned to be carryed back again to orleance , and thereto be cast inprison , and so should finally be brought forth into the chiefe church of the city openly , and from thence to the place of execution , where they should make open confession of their trespasses . surely this was most common among monks and fryers , who maintained their religion , their lust , their liberties , their pompe , their wealth , their estimation and knavery by such cousening practises . now i will shew you more speciall orders of popish conjurations , that are so shamelesly admitted into the chuch of rome , that they are not only suffered , but commanded to be used , not by night secretly , but by day impudently . and these forsooth concerning the curing of bewitched persons , and such as are possessed , to wit , such as have a divell put into them by witches inchantments . and here withall i will set down certain rules delivered unto us by such popish doctors , as are of greatest reputation . chap. xxiv . who may be conjurors in the romish church besides priests , a ridiculous definition of superstition , what words are to be used and not used in exorcismes , rebaptisme allowed , it is lawfull to conjure any thing , differences between holy water and conjuration . thomas aquinas saith , that any body , though he be of an inferior or superior order , yea though of noue order at all ( and as gulielmus durendus glossator raimundi affirmeth , a woman , so she blesse not the girdle or the garment , but the person of the bewitched ) hath power to exercise the order of an exorcist or conjuror , even as well as any priest may say , masse in a house unconsecrated . but that is ( saith m. mal. ) rather through the goodnesse and license of the pope , than through the grace of the sacrament . nay , there are examples set down , where some being bewitched were cured ( as m. mal. taketh it ) without any conjuration at all . marry there were certain pater nosters , aves , and credos said , and crosses made , but they are charmes , they say , and no conjurations . for they say , that such charms are lawfull , because there is no superstition in them , &c. and it is worthy my labour to shew you how papists define superstition , and how they expound the definition thereof . superstition ( say they ) is a religion observed beyond measure , a religion practised with evill and unperfect circumstances . also , whatsoever usurpeth the name of religion , through humane tradition , without the popes authority , is superstitious : as to adde or join any hymnes to the masse , to interrupt any diriges , to abridge any part of the creed in the singing thereof , or to sing when the organs goe , and not when the quier singeth , not to have one to help the priest to masse ; and such like , &c. these popish exorcists doe many times forget their owne rules . for they should not directly in their conjurations call upon the divell ( as they doe ) with intreaty , but with authority and commandement . neither should they have in their charmes and conjurations any unknowne names . neither should there be ( as alwayes there is ) any falshood contained in the matter of the charm of conjuration , as ( say they ) old women have in theirs , when they say ; the blessed virgin passed over iordan , and then s. steven met her and asked her , &c. neither should they have any other vain characters , but the crosse ( for those are the words : ) and many other such cautions have they , which they observe not , for they have made it lawfull elsewhere . but thomas their chief pillar proveth their conjuring and charms lawfull by s. mark who saith ; signa cos qui crediderunt ; and , in nomine 〈◊〉 daemonia ejicient , &c. whereby he also proveth that they may conjure serpents . and there he taketh pains to prove , that the words of god are of as great holinesse as reliques of saints , whereas ( in such respect as they mean ) they are both alike , and indeed nothing worth . and i can tell them further , that so they may be carried , as either of them may doe a man much harm either in body or soul. but they prove this by s. augustine , saying ; non est minus verbum dei quam corpus christi : whereupon they conclude thus ; by all mens opinions it is lawfull to carry about reverently the reliques of saints ; ergo it is lawfull against evill spirits , to invocate the name of god every way ; by the pater noster , the ave , the nativitie , the passion , the five wounds , the ti●e triumphant , by the seven words spoken on the crosse , by the nailes , &c. and there may be hope reposed in them . yea , they say , it is lawfull to conjure all things , because the divell may have power in all things . and first , alwayes the person or thing , wherein the divell is , must be exorcised , and then the divell must be conjured . also they affirm , that it is as expedient to consecrate and conjure porrage and meat , as water and salt , or such like things . the right order of exorcism in rebaptism of a person possessed or bewitched , requireth that exsufflation and abrenunciation be done toward the west . item , there must be erection of hands , confession , profession , oration , benediction , imposition of hands , denudation and unction , with holy oil after baptism , communion , and induition of the surplis . but they say that this needeth not , where the bewitched is exorcised : but that the bewitched be first confessed , and then to hold a candle in his hand , and in steed of a surplise to tie about his bare body a holy candle of the length of christ , or of the crosse whereupon he dyed , which for mony may be had at rome . ergo ( saith m. mal. ) this may be said ; i conjure thee peter or barbara being sick , but regenerate in the holy water of baptism , by the living god , by the true god , by the holy god , by the god which redeemed thee with his pretious bloud , that thou mayst be made a conjured man , that every fantasie and wickednesse of diabolicall deceipt doe avoid and depart from thee , and that every uncleane spirit bee conjured through him that shall come to judge the quick and the dead , and the world by fire , amen . oremus , &c. and this conjuration with oremus and a prayer , must be thrice repeated , and at the end alwayes must bee said ; ergo maledicte diabole recognosce sententiam tuam , &c. therefore cursed divell know thy sentence , &c. and this order must alwayes be followed : and finally , there must be diligent search made , in every corner , and under every coverlet and pallet , and under every threshold of the doores , for instruments of witchcraft . and if any be found , they must straightway be throwne into the fire . also they must change all their bedding , their clothing , and their habitation ; and if nothing be found , the party that is to be exorcised or conjured , must come to the church rath in the morning : and the holyer the day is , the better , specially our lady day . and the priest if he be shriven himself and in perfect state , shall doe the better therein . and let him that is exorcised hold a holy candle in his hand , &c. alwayes provided , that the holy water be throwne upon him , and a stoal put about his neck , with deus in adiutorum , and the letanie , with invocation of saints : and this order may continue thrice a week , so as ( say they ) through multiplication of intercessors , or rather intercessions grace may be obtained , and favour procured . there is also some question in the romish church , whether the sacrament of the altar is to be received before or after the exorcisme . item in shrift , the confessor must learn whether the partie be not excommunicate , and so for want of absolution , endureth this vexation . thomas sheweth the difference between holy water and conjuration , saying that holy water driveth the divell away from the externall and outward parts ; but conjurations from the internall and inward parts ; and therefore unto the bewitched party both are to be applyed . chap. xxv . the seven reasons why some are not rid of the divell with all their popish conjurations , why there were no conjurors in the primitive church , and why the divell is not so soon cast out of the bewitched as of the possessed . the reason why some are not remedied for all their conjurations , the papists say is for seven canses . first , for that the faith of the standers by is naught ; secondly , for that theirs that present the party is no better ; thirdly , because of the sins of the bewitched ; fourthly , for the neglecting of meet remedies ; fiftly , for the reverence of vertues going out into others ; sixtly , for the purgation ; seventhly , for the merit of the party bewitched . and ●o , the first four are proved by matthew the . and marke the . when one presented his sonne , and the multitude wanted faith , and the father said , lord help mine inc●edulity or unbeleef . whereupon was said , oh faithlesse and perverse generation , how long shall i be with you ? and where these words are written ; and jesus rebuked him , &c. that is to say , say they , the possessed or bewitched for his sinnes . for by the neglect of due remedies it appeareth , that there were not with christ good & perfect men . for the pillars of the faith ; to wit , peter , iames , and iohn were absent . neither was there fasting and prayer , without the which that kind of divels could not be cast out . for the fourth point ; to wit , the fault of the exorcist in faith may appeare ; for that afterwards the disciples asked the cause of their impotency therein . and iesus answered , it was for their incredulity , saying that if they had as much faith as a graine of mustard seed , they should move mountaines , &c. the fift is proved by vitas patrum , the lives of the fathers , where it appeareth that s. anthony could not do that cure , when his scholar paule could do it , and did it . for the proofe of the sixt excuse it is said , that though the fault be taken away thereby ; yet it followeth not that alwayes the punishment is released . last of all it is said , that it is possible that the divell was not conjured out of the party before baptisme by the exorcist , or the midwife hath not baptized him well , but omitted some part of the sacrament . if any object that there were no exorcists in the primitive church , it is answered , that the church cannot now erre . and saint gregorie would never have instituted it in vaine . and it is a generall rule , that who or whatsoever is newly exorcised , must be rebaptized , as also such as walke or talke in their sleepe ; for ( say they ) call them by their names , and presently they wake , or fall if they clime ; whereby it is gathered , that they are not truly named in baptisme . item they say , it is somewhat more difficult to conjure the divell out of one bewitched then out of one possessed ; because in the bewitched , he is double ; in the other single . they have a hundred such beggerly , foolish , and frivolous notes in this behalfe . chap. xxvi . other grosse absurdities of witchmongers in this matter of conjurations . surely i cannot see what difference or distinction the witchmongers doe put betweene the knowledge and power of god and the divell ; but that they think , if they pray or rather talk to god , till their heartsake , he never heareth them ; but that the divell doth know every thought and imagination of their minds , and both can and also will do any thing for them . for if any that meaneth good faith with the divell read certaine conjurations , he commeth up ( they say ) at a trice . marry if another that hath no intent to raise him , reade or pronounce the words , be will not stirre . and yet . bodin confesseth , that he is afraid to read such conjurations , as iohn wierus reciteth ; lest ( belike ) the divell would come up , and scratch him with his fowle long nailes . in which sort i wonder that the divell dealeth with none other , then witches and conjurors . i for my part have read a number of their conjurations , but never could see any divels of theirs , except it were in a play . but the divell ( belike ) knoweth my mind ; to wit , that i would be loth to come within the compasse of his clawes . but lo what reason such people have . bodin , bartholomeus , spineus , sprenger , and institor , &c : do constantly affirme , that witches are to be punished with more extremity than conjurors ; and sometimes with death , when the other are to be pardoned doing the same offense : because ( say they ) the witches make a league with the divell , and so do not conjurors . now if conjurors make no league by their owne confession , and divels indeed know not our cogitations ( as i have sufficiently proved ) then would i weet of our witchmongers the reason , ( if i read the conjuration and performe the ceremony ) why the divell will not come at my cal ? but oh absurd credulity ! even in this point many wise and learned men have been and are abused : whereas , if they would make experience , or duly expend the cause , they might be soone resolved ; specially when the whole art and circumstance is so contrary to gods word , as it must be false , if the other be true . so as you may understand , that the papists do not only by their doctrine , in bookes and sermons teach and publish conjurations , and the order thereof , whereby they may induce men to bestow , or rather cast away their money upon masses and suffrages for their soules , but they make it also a parcell of their sacrament or orders ( of the which number a conjuror is one ) and insert many forms of conjurations into their divine service , and not only into their pontificals , but into their masse bookes ; yea into the very canon of the masse . chap. xxvii . certaine conjurations taken out of the pontificall and out of the missall . but see yet a little more of popish conjurations , and conferre them with the other . in the * pontificall you shall find this conjuration , which the other conjurours use as solemnely as they : i conjure thee thou creature of water in the name of the fa ✚ ther , of the so ✚ nne , and of the holy ✚ ghost , that thou drive away the divell from the bounds of the just , that he remaine not in the darke corners of this church and altar . * you shall find in the same title , these words following , to be used at the hallowing of churches . there must a crosse of ashes be made upon the pavement , from one end of the church to the other , one handfull broad : and one of the priests must write on the one side thereof the greeke alphabet , and one the other side the latin alphabet . durandus yeeldeth this reason thereof ; to wit , it representeth the union in faith of the jewes and gentiles . and yet well agreeing to himselfe he saith even there , that the crosse reaching from the one end to the other , signifieth that the people , which were in the head , shall be made the taile . ¶ a conjuration written in the masse booke . fol. . i conjure thee o creature of salt by god , by the god ✚ that liveth , by the true ✚ god , by the holy ✚ god , which by elizaeus the prophet commanded , that thou shouldest be throwne into the water , that it thereby might be made whole & sound , that thou salt [ here let the preist looke upon the salt ] maist be conjured for the health of all beleevers , and that thou be to all that take thee , health both of body and soule : and let all phantasies and wickednesse , or diabolicall craft or deceipt , depart from the place whereon it is sprinkled ; as also every uncleane spirit , being conjured by him that judgeth both the quick and the dead by fire . resp. amen . then followeth a prayer to be said , without dominus vobiscum ; bet yet with oremus ; as followeth : ¶ oremus . almighty and everlasting god , we humbly desire thy clemency [ here let the p●eist looke upon the salt ] that thou wouldest vouchsafe , through thy piety , to bl ✚ esse and sanc ✚ tifie this creature of salt , which thou hast given for the use of mankind , that it may be to all that receive it , health of mind and body ; so as whatsoever shall be touched thereby , or sprinkled therewith , may be void of all uncleannesse , and all resistance of spirituall iniquity , through our lord , amen . what can be made but a conjuration of these words also , which are written in the canon , or rather in the saccaring of masse ? this holy commixtion of the body and bloud of our lord jesus christ , let it be made to me , and to all the receivers thereof , health of mind and body , and a wholesome preparative for the deserving & receiving of everlasting life , through our lord iesus , amen . chap. xxviii . that popish priests leave nothing unconjured , a fomre of exorcisme for incense . although the papists have many conjurations , so as neither water , nor fire , nor bread , nor wine , nor wax , nor tallow , nor church , nor churchyard , nor altar , nor altar cloth , nor ashes , nor coales , nor bells , nor bell ropes , nor copes , nor vestmen●s , nor oile , nor salt , nor candle , nor candlesticke , nor beds , nor bedstaves , are without their forme of conjuration : yet i will for brevity let all passe , and end here with incense , which they do conjure in this sort ✚ . i conjure thee most filthy and horible spirit , and every vision of our enemie , &c : that thou go and depart from out of this creature of frankincense , with all thy deceipt and wickednesse t●at this creature may be sanctified , and in the name of our lord ✚ jesus ✚ christ ✚ that all they that taste , touch , or smell the same , may receive the virtue and assistance of the holy ghost ; so as wheresoever this incense or frankincense shall remaine , that there thou in no wise be so bold as to approach or once presume or attempt to hurt : but what uncleane spirit so ever thou be , that thou with all thy crast and subtilty avoid and depart , being conjured by the name of god the father almighty , &c. and that wheresoever the sume or smoke thereof shall come , every kind and sort of divels may be driven away , and expelled ; ●● they were at the increase of the liver of fish , which the archangell raphael made , &c. chap. xxix . the rules and lawes of popish exorcists and other conjurors all one , with a confutation of their whole power , how s. martine conjured the divell . the papists you see , have their certaine generall rules and lawes , as to abstaine from sinne , and to fast , as also otherwise to be cleane from all pollutions , &c : and even so likewise have the other conjurors . some will say that papists use divine service , and prayers ; even so do common conjurors ( as you see ) even in the same papisticall forme , no whit swarving from theirs in faith and doctrine , nor yet in ungodly and unreasonable kinds of petitions . me thinks it may be a sufficient argument to overthrow the calling up and miraculous workes of spirits , that it is written ; god only knoweth and s●a●cheth the hearts , and only worketh great wonders . the which argument being prosecuted to the end , can never be answered : in so much as that divine power is required in that action . and if it be said , that in this conjuration we speake to the spirits , and they heare us , and therefore need not know our thoughts and imaginations : i first aske them whether king baell , or amoimon , which are spirits raigning in the furthest regions of the east ( as they say ) may heare a conjurors voyce , which calleth for them , being in the extreamest parts of the west , there being such noises interposed , where perhaps also they may be busie , and set to worke on the like affaires . secondly , whether those spirits be of the same power that god is , who is every where , filling all places , and able to heare all men at one instant , &c. thirdly , whence commeth the force of such words as raise the dead , and command divels . if sounds do it , then may it be done by a taber and a pipe , or any other instrument that hath no life . if the voyce do it , then may it be done by any beasts or birds . if words , then a parret may do it . if in mans words only , where is the force , in the the first , second , or third syllable ? if in syllables , then not in words . if in imaginations , then the divell knoweth our thoughts . but all this stuffe is vaine and fabulous . it is written ; all the generations of the earth were healthfull , and there is no poyson of destruction in them . why then do they conjure holsome creatures ; as salt , water , &c : where no divels are ? god looked upon all his works , and saw they were all good . what effect ( i pray you ) had the . sonnes of sceva ; which is the great objection of witchmongers ? they would needs take upon them to conjure divels out of the possessed . but what brought they to passe ? yet that was in the time , whilest god suffered miracles commonly to be wrought . by that , you may see what conjurors can do . where is such a promise to conjurors or witches , as is made in the gospell to the faithfull ? where it is written ; in my name they shall cast out divels , speake with new tongues : if they shall drinke any deadly thing , it shall not hurt them ; they shall take away serpents , they shall lay hands on the sicke , and they shall recover . according to the promise , this grant of miraculous working was performed in the primitive church , for the confirmation of christs doctrine , and the establishing of the gospell . but as in another place i have proved , the gift thereof was but for a time , and is now ceased ; neither was it ever made to papist , witch , or conjuror . they take upon them to call up and cast out divels ; and to undoe with one divell , that which another divell hath done . if one divell could cast out another , it were a kingdome divided , and could not stand . which argument christ himselfe maketh : and therefore i may the m●re boldly say even with christ , that they have no such power . for a besides him , there is no saviour , b none can deliver out of his hand . who but he can declare , set in order , appoint , and tell what is to come ? he destroyeth the the tokens of foothsayers and maketh the conjecturers fooles , &c. he declareth things to come , and so cannot witches . there is no helpe in inchanters and soothsayers , and other such vaine sciences . for divels are cast out by the finger of god , which matthew calleth the spirit of god , which is the mighty power of god , and not by the vertue of the bare name only , being spoken or pronounced ; for then might every wicked man do it . and simon magus needed not then to have proffered mony to have brought the power to do miracles and wonders : for he could speake and pronounce the name of god , as well as the apostles . indeed they may soone throw out all the divells that are in frankincense , and such like creatures , wherein no divels are : but neither they , nor all their holy water can indeed cure a man possessed with a divell , either in body and mind ; as christ did . nay , why do they not cast out the divell that possesseth their owne soules ? let me heare any of them all speake with new tongues ; let them drinke but one dramme of a potion which i will prepare for them , let them cure the sicke by laying on of hands ( though witches take it upon them , and witchmongers beleeve it ) and then i will subscribe unto them . but if they which repose such certainety in the actions of witches and conjurors , would diligently note their deceit , and how the scope whereat they shoote is money ( i meane not such witches as are falsely accused , but such as take upon them to give answers ; &c : as mother bungie did ) they should apparently see the cousenage . for they are abused , as are many beholders of jugglers , which suppose they do miraculously , that which is done by sleight and subtilty . but in this matter of witchcrafts and conjurations , if men would rather trust their own eyes , than old wives tales and lies , i dare undertake this matter would soone be at a perfect point ; as being easier to be perceived than juggling . but i must needs confesse , that it is no great marvell , though the simple be abused therein , when such lies concerning those matters are maintained by such persons of account , and thrust into their divine service . as for example : it is written that s. martine thrust his fingers into ones mouth that had a divell within him , and used to bite folk ; and then did bid him devoure them if he could . and because the divell could not get out at his mouth , being stopt with s. martins fingers , he was fain to run out at his fundament . o stinking lye ! chap. xxx . that it is a shame for papists to beleeve other conjurors doings , their owne being of so little force , hippocrates his opinion herein . and still me thinks papists ( of all others ) which indeed are most credulous , and doe most maintaine the force of witches charmes , and of conjurors cousenages should perceive and judge conjurors doings to be void of effect . for when they see their owne stuffe , as holy water , salt , candles , &c. conjured by their holy bishop and priests ; and that in the words of consecration or conjuration ( for so * their own doctors terme them ) they adjure the water , &c. to heal , not onely the soules infirmitie , but also every malady , hurt , or ach of the body ; and doe also command the candles , with the force of all their authority and power , and by the effect of all their holy words , not to consume : and yet neither soul nor body any thing recover , nor the candles last one minute the longer : with what face can they defend the others miraculous workes● , as though the witches and conjurors actions were more effectuall than their owne ? hippocrates being but a heathen , and not having the perfect knowledge of god , could see and perceive their cousenage and knavery well enough , who saith ; they which boast so , that they can remove or help the infections of diseases , with sacrifices , conjurations , or other magicall instruments or means , are but needy fellows , wanting living ; and therefore refer their words to the divell : because they would seeme to know somewhat more then the common people . it is marvell that papists doe affirm , that their holy water , crosses , or bugges words have such vertue and violence , as to drive away divels ; so as they dare not approach to any place or person besmeared with such stuffe ; when as it appeareth in the gospell , that the divell presumed to assault and tempt christ himself . for the divell indeed most earnestly busieth himselfe to seduce the godly : as for the wicked , he maketh reckoning and just accompt of them , as of his own already . but let us goe forward in our refutation . chap. xxxi . how conjurors have beguiled witches , what bookes they carry about to procure credit to their art , wicked assertions against moses and joseph . thus you see that conjurors are no small fooles . for whereas witches being poor and needy , goe from doore to doore for relief , have they never so many todes or cats at home , or never so much hogs dung and charvill about them , or never so many charmes in store ; these conjurors ( i say ) have gotten them offices in the church of rome , whereby they have obtained authority and great estimation . and further to adde credit to that art , these conjurors carry about at this day , books entituled under the names of adam , abel , tobie , and enoch ; which enoch they repute the most divine fellow in such matters . they have also among them bookes that they say abraham , aaron and salomon made . item they have books of zachary , paul , honorius , cyprian , ierome , ieremy , albert , and thomas : also of the angels , riziel , razael , and raphael ; and doubtless these were such books as were said to have been burnt in the lesser asia . and for their further credit they boast , that they must be & are skilfull and learned in these arts ; to wit , ars almadell , ars notoria , ars bulaphiae , ars arthephii , ars pomena , ars revelationis , &c. yea , these conjurors in corners stick not ( with iustine ) to report and affirm , that ioseph who was a true figure of christ that delivered and redeemed us , was learned in these arts , and thereby prophesied and expounded dreams ; and that those arts came to him from moses , and finally from moses to them : which thing both pliny and tacitus affirm of moses . also strabo in his cosmographi● maketh the very like blasphemous report ; and likewise apollonius molon , possidonius , lisimachus , and appian term moses both a magician and a conjuror , whom eusebius confuteth with many notable arguments , for moses differed as much from a magician , as truth from falshood , and piety from vanity : for in truth , he confounded all magick , and made the world see , and the cunningest magicians of the earth confesse , that their own doings were but illusions , and that his miracles were wrought by the finger of god. but that the poore old witches knowledge reacheth thus far , ( as danaus affirmeth it doth ) is untrue ; for their furthest fetches that i can comprehend , are but to fetch a pot of milk , &c. from their neighboure house half a mile distant from them . chap. xxxii . all magicall arts confuted by an argument concerning nero , what cornelius agrippa and carolus gallus have left written thereof , and proved by experience . surely nero proved all these magicall arts to be vain and fabulous lies , and nothing but cousenage and knavery . he was a notable prince , having gifts of nature enough to have conceived such matters , treasure enough to have imployed in the search thereof , he made no conscience therein , he had singular conferences thereabout ; he offered , and would have given halfe his kingdom to have learned those things , which he heard might be wrought by magicians ; he procured all the cunning magicians in the world to come to rome , he searched for bookes also , and all other things necessary for a magician ; and never could find any thing in it , but cousenage and legier demaine . at length he met with one tiridates , the great magician , who having with him all his companions , and fellow magicians , witches , conjurors , and cousenors , invited nero to certaine magicall bankets and exercises . which when nero required to learne , he ( to hide his cousenage ) answered that he would not , nor could not teach him , though he would have given him his kingdome . the matter of his refusall ( i say ) was , least nero should espy the cousening devises thereof . which when nero conceived , and saw the same , and all the residue of that art to be vaine , lying and ridiculous , having only shadows of truth , and that their arts were only veneficall ; hee prohibited the same utterly , and made good and strong laws against the use and the practises thereof , as pliny and others doe report . it is marvell that any man can be so much abused , as to suppose that satan may be commanded , compelled , or tyed by the power of man ; as though the divell would yield to man , beyond nature ; that will not yeeld to god his creator , according to the rules of nature . and in so much as there be ( as they confesse ) good angels as well as bad ; i would know why they call up the angels of hell , and not call downe the angels of heaven . but this they answer ( as agrippa saith ) good angels ( forsooth ) doe hardly appeare , and the other are ready at hand . here i may not omit to tell you how cornelius agrippa bewrayeth , detecteth , and defaceth this art of conjuration , who in his youth travelled into the bottom of all these magicall sciences , and was not only a great conjuror and practiser thereof , but also wrote cunningly de occulta philosophia . howbeit afterwards in his wiser age , he recanteth his opinions , and lamenteth his follies in that behalfe , and discovereth the impiety and vanities of magicians , and inchanters , which boast they can doe miracles ; which action is now ceased ( saith he ) and assigneth them a place with iannes and iambres , affirming that this art teacheth nothing but vain toies for a shew . carolus gallus also saith ; i have tried oftentimes , by the witches and conjurors themselves , that their arts , ( especially those which doe consist of charmes , impossibilities , conjura●iuns , and witchcrafts , whereof they were wont to boast ) to be meer foolishnesse , doting lies and dreams . i for my part can say as much , but that i delight not to alleadge mine owne proofs and authorities ; for that mine adversaries will say they are partiall , and not indifferent . chap. xxxiii . of salomons conjurations , and of the opinion conceived of his cunning and practise therein . it is affirmed by sundry authors , that salomon was the first inventor of those conjurations ; and thereof iosephus is the first reporter , who in his first book de iudaen●um antiquitatibus , cap. . rehearseth soberly this story following ; which polydore virgil , and many other repeat verbatim , in this wi●● , and seem to credit the fable , whereof there is skan● a true word . salomon was the greatest philosopher , and did philosophy about all things , and had the full and perfect knowledge of all their properties : but he had that gift given from above to him , for the profit and health of mankinde ; which is effectuall against divels . he made also inchantments wherewith diseases are driven away ; and left divers manners of conjurations written , where no the divels giving place are so driven away ; that they never return . and this kind of healing is very common among my country men : for i saw a neighbour of mine , one eleazar , that in the presence of vespasian and his sonnes , and the rest of the souldiers , cured many that were poss●ssed with spirits . the manner and order of his cure was this . he did put unto the nose of the possessed a ring , under the seal whereof was inclosed a kind of root , whose vertue salomon declared , and the savour thereof drew the divell out at his nose ; so as down fell the man , and then eleazar conjured the divell to depart , and to return no more to him . in the mean time he made mention of salomon , reciting incantations of salomons owne making . and then eleazar being willing to shew the standers by his cunning , and the wonderfull efficacy of his art , did set not far from thence , a pot or basen full of water , and commanded the divell that went out of the man , that by the overthrowing thereof , he would give a signe to the beholders , that he had utterly forsaken and left the man. which thing being done , none there doubted how great salomons knowledge and wisdome was . wherein a ●ugling knack was produced , to confirm a cogging cast of knavery or cousenage . another story of salomons conjuration i finde cited in the sixt lesson , read in the church of rome upon s. margarets day , far more ridiculous than this . also peter lombarb master of the sen●ences , and graeti●● 〈◊〉 brother , the compiler of the golden decrees ; and durandus in his rationale livinorum , doe all soberly affirm salomons cunning in this behalf ; and specially this tale ; to wit , that salomon inclosed certain thousand divels in a brazen bowle , and left it in a deep hole or lake , so as afterwards the babylonians found it , and supposing there had beene gold or silver therein , brake it , and out flew all the divels , &c. and that this fable is of credit , you shall perceive , in that it is thought worthy to be read in the romish church , as parcell of their divine service . look in lessons of the day of s. margaret the virgine , and you shall finde these words verbatim ; which i the rather recite , because it serveth me for divers turns ; to wit , for salomons conjurations , for the tale of the brazen vessell , and for the popes conjurations , which extended both to faith and doct●ine , and to shew of what credit their religion is , that so shamefully is stained with lies and fables . chap. xxxiv . lessons read in all churches , where the pope hath authority , on s. margarets day translated into english word for word . holy margaret required of god , that shee might have a conflict face to face with her secret enemy the divell ; and rising from prayer , she saw a terrible dragon , that would have devoured her , but she made the sign of the crosse , and the dragon burst in the midst . afterwards , she saw another man sitting like a niger , having his hands bound fast to his knees , she taking him by the hair of the head , threw him to the ground , and set her foot on his head ; and her prayers being made , a light shined from heaven into the prison where she was , and the crosse of christ was seen in heaven , with a dove sitting thereon , who said ; blessed art thou o margaret , the gates of paradise attend thy comming . then she giving thanks to god , said to the divell , declare to me thy name . the divell said ; take away thy foot from my head , that i may be able to speak , and tell thee : which being done , the divell said , i am veltis , one of them whom salomon shut in the brazen vessell , and the babylonians comming , and supposing there had been gold therein , brake the vessell , and then we flew out ; ever since lying in wait to annoy the just . but seeing i have recited a part of her story , you shall also have the end thereof : for at the time of her execution this was her prayer following . grant therefore o father , that whosoever writeth , readeth , or heareth my passion , or maketh memoriall of me , may deserve pardon for all his sins : whosoever calleth on me , being at the point of death , deliver him out of the hands of his adversaries . and i also require , o lord , that whosoever shall build a church in the honour of me , or ministreth unto me any candles * of his just labour , let him obtain whatsoever he asketh for his health . deliver all women in travell that call upon me , from the danger thereof . her prayer ended , there were many great thunder claps , and a dove came down from heaven , saying ; blessed art thou o margaret the spouse of christ. such things as thou hast asked , are granted unto thee ; therefore come thou into everlasting rest , &c. then the hangman ( though she did bid him ) refused to cut off her head : to whom she said ; except thou doe it , thou canst have no part with me , and then loe he did it , &c. but sithence i have been , and must be tediouss , i thought good to refresh my reader with a lamentable story , depending upon the matter precedent , reported by many grave authors , word for word , in manner and form following . chap. xxxv . a delicate story of a lombard , who by s. margarets example would needs fight with a reall divell . there was ( after a sermon made , wherein this story of s. margaret was recited , for in such stuffe consisted not only their service , but also their sermons in the blind time of popery ; ) there was i say , a certain young man , being a lombard , whose simplicity was such , as he had no respect unto the commodity of worldly things , but did altogether affect the salvation of his soule , who hearing how great s. margarets triumph was , began to consider with himself , how full of sleights the divell was . and among other things thus he said ; o that god would suffer , that the divell might fight with me hand to hand in visible form ! i would then surely in like manner overthrow him , and would fight with him till i had the victory . and therefore about the twelf houre he went out of the towne , and finding a convenient place where to pray , secretly kneeling on his knees , he prayed a mong other things , that god would suffer the divell 〈◊〉 appear unto him in visible form , that according to the example of s. margaret , he might overcome him in battell . and as he was in the midst of his prayers , there came into that place a woman with a hook in her hand , 〈◊〉 gather certaine hearbs which grew there , who was dumb born . and when shee came into the place , and saw the young man among the hearbs on 〈◊〉 knees , she was afraid and waxed pale , and going back , she rored in 〈◊〉 sort , as her voice could not be understood , and with her head and 〈◊〉 made threatning signes unto him . the young man seeing such an il●●voured foul quean , that was for age decrepit and full of wrinckles , 〈◊〉 a long body , lean of face , pale of colour , with ragged clothes , crying very loud , and having a voice not understandable , threatning him with the hook which she carryed in her hand , he thought surely she had been no woman , but a divell appearing unto him in the shape of a woman , and though god had heard his prayers . for the which causes he fell upon her lust●ly and at length threw her downe to the ground , saying ; art thou 〈◊〉 thou cursed divell , art thou come ? no no , thou shalt not over●●● mee in visible fight , whom thou hast often overcome in invisible ●●●●tations . and as he spake these words , he caught her by the hair , and drew her about , beating her sometimes with his hands● , sometimes with his 〈◊〉 and sometimes with the hook so long , and wounded her so sore , that 〈◊〉 left her a dying . at the noise whereof many people came running unto them , and seeing what was done they apprehended the young man , and thrust him into a vise prison , s. vincent by vertue of his holinesse understanding all this matter , caused the body that seemed dead to bee brought unto him , and thereupon ( according to his manner ) he laid his hand upon her , who immediately revived , and he called one of his chaplains to hear her confession . but they that were present said to the man of god , that it were altogether in vain so to doe , for that she had been from her nativity dumb , and could neither hear nor unde●stand the priest , neither could in words confesse her sins . notwithstanding , s. vincent had the priest hear her confession , affirming that she should very distinctly speake all things unto him . and therefore , whatsoever the man of god commanded , the priest did confidently accomplish and obey ; and as soon as the priest approached unto her , to hear her confession , she , whom all cathalonia knew to be dumb born , spake and confessed her self , pronouncing every word as distinctly , as though she had never been dumb . after her confession she required the eucharist and extream unction to be ministred unto her , and at length she commended her selfe to god ; and in the presence of all that came to see that miracle , she spake as long as shee had any breath in her body . the young man that killed her being saved from the gallows by s. vincents means , and at his intercession , departed home into italy . this story last rehearsed is found in speculo exemplorum , and repeated also by robert carocul bishop of aquinas , and many others , and preached publikely in the church of rome . chap. xxxvi . the story of saint margaret proved to be both ridiculous and impious in every point . first , that the story of s. margaret is a fable , may be proved by the incredible , impossible , foolish , impious , and blasphemous matters contained therein , and by the ridiculous circumstance thereof . though it were cruelly done of her to beat the divell , when his hands was bound ; yet it was curteously done of her , to pull away her foot at his desire . he could not speak so long as she troad on his head , and yet he said ; tread off , that i may tell you what i am . she saw the heavens open , and yet she was in a close prison . but her sight was very clear , that could see a little dove sitting upon a crosse so far off . for heaven is higher than the sun ; and the sun , when it is neerest to us , is . miles from us . and she had a good pair of ears , that could hear a dove speak so far off . and she had good luck , that s. peter who ( they say ) is porter , or else the pope , who hath more doings than peter , had such leisure as to stay the gates so long for her . salomon provided no good place , neither took good order with his brazen bowl . i marvell how they escaped that let out the divels . it is marvell also that they melted it not with their breath long before : for the divels carry hell and hell fire about with them alwayes , in so much as ( they say ) they leave ashes evermore where they stand . surely she made in her prayer an unreasonable request , but the date of her patent is out ; for i beleeve that whosoever at this day shall burn a pound of good candles before her , shall be never the better , but three pence the worse . but now we may find in s. margarets life , who it is that is christs wife ; whereby we are so much wiser then we were before . but look in the life of s. katharine , in the golden legend , and you shall find that he was also married to s. katherine , and that our lady made the marriage , &c. an excellent authority for bigamie . here i will also cite another of their notable stories , or miracles of authority , and so leave shameing of them , or rather troubling you the readers thereof . neither would i have written these fables , but that they are authentick among the papists , and that we that are protestants may be satisfied , as well of conjurors and witches miracles , as of others ; for the one is as grosse as the the other . chap. xxxvii . a pleasant miracle wrought by a popish priest. what time the waldenses heresies began to spring , certain wicked me● , being upheld and maintained by diabolicall vertue , shawed certaine signes and wonders , whereby they strengthened and confirmed their heresies , and perverted in faith many faithfull men ; for they walked on the water and were not drowned . but a certain catholick priest seeing the same , and knowing that true signs could not be joined with false doctrine , brought the body of our lord , with the pix , to the water , where they shewed their power and vertue to the people , and said in the hearing of all that were present . i conjure thee o divell , by him , 〈◊〉 i carry in my hands , that thou exercise not these great visions and phantasies by these men , to the drowning of this people . notwithstanding their words , when they walked still on the water , as they did before , the priest in a rage threw the body of our lord , with the pix into the river , and by and by , so soon as the sacrament touched the element , the phantasie ga●● place to the verity ; and they being proved and made false , did sink , 〈◊〉 lead to the bottome , and were drowned ; the pix with the sacrament immediately was taken away by an angell . the priest seeing all these things , was very glad of the miracle , but for the losse of the sacrament he was very pensive , passing away the whole night in tears and mourning : in the morning he found the pix with the sacrament upon the altar . chap. xxxviii . the former miracle confuted , with a strange story of st lucy . how glad sr iohn was now it were folly for me to say . how would he have plagued the divell , that threw his god in the river to be drowned ? but if other had had no more power to destroy the waldenses with sword and fire , than this priest had to drown them with his conjuring box and cousening sacraments , there should have been many a life saved . but i may not omit one fable , which is of authority , wherein though there be no conjuration expressed , yet i warrant you there was cousenage both in the doing and telling thereof . you shall read in the lesson on saint lucies day , that she being condemned , could not be removed from the place with a teem of oxen , neither could any fire burn her , in somuch as one was faine to cut off her head with a sword , and yet she could speak afterwards as long as she list . and this passeth all other miracles , except it be that which bodin and m. mal. recite out of nider , of a witch that could not be burned , till a scroll was taken away from where she hid it , betwixt her skin and flesh . chap. xxxix . of visions , noises , apparitions , and imagined sounds , and of other illusions , of wandering soules : with a confutation thereof . many through melancholy doe imagine , that they see or hear visions , spirits , ghosts , strange noises , &c. as i have already proved before , at large . many again through fear proceeding from a cowardly nature and complexion , or from an effeminate and fond bringing up , are timerous and afraid of spirits , and bugs , &c. some through imperfection of sight also are afraid of their own shadows , & ( as aristotle saith ) see themselves sometime as it were in a glasse . and some through weaknesse of body have such imperfect imaginations . drunken men also sometimes suppose they see trees walk , &c. according to that which salomon saith to the drunkards ; thine eyes shall see strange visions , and marvellous appearances . in all ages monkes and priests have abused and bewitched the world with counterfeit visions ; which proceeded through idlenesse , and restraint of marriage , whereby they grew hot and lecherous , and therefore devised such means to compasse and obtaine their loves . and the simple people being then so superstitious , would never seem to mistrust , that such holy men would make them cuskholds , but forsooke their beds in 〈◊〉 case , and gave room to the cleargy . item , little children , have been so scared with their mothers maids , that they could never after endure to ●e in the dark alone , for fear of bugs . many are deceived by glasses through art perspective . many hearkening 〈◊〉 false reports , conceive and beleeeve that which is nothing so . many give credit to that which they read in authors . but how many stories and bookes are writen of walking spirits and soules of men , contrary to the word of god ; a reasonable volum cannot containe . how common an opinion was it among the papists , that all soules walked 〈◊〉 the earth , after they departed from their bodyes ? in so much as it was in the time of popery a usuall matter , to desire sicke people in their death beds , to appeare to them after their death , and to reveale their estate . the fathers and ancient doctors of the church were too credulus herein , &c. therefore no marvell , though the common simple sort of men , and least of all , that women be deceived herein , god in times past did send downe visible angels & appearances to men , but now he doth not so . through ignorance of late in religion , it was thought , that every churchyard swarmed with soule and spirits : but now the word of god being more free , open , and known , those conceits and illusions are made more manifest and apparent , &c. the doctors , councels , and popes , which ( they say ) cannot 〈◊〉 have confirmed the walking , appearing , and raising of soules 〈◊〉 where find they in the scriptures any such doctrine ; and who certified them , that those appearances were true ? truly all they cannot bring to passe , that the lies which have beene spread abroad herein , should 〈◊〉 beginne to be true , though the pope himselfe subscribe , seale , and sweare thereunto never so much . where are the soules that swarmed in times past ? where are the spirits ? who heareth their noyses ? who seeth their visions ? where are the soules that made such moane for tren●●s where by to be eased of the palmes in purgatory ? are they all gone into italy , because masses are growne deere here in england ? marke wel● this illusion , and see how contrary it is unto the word of god. consider how all papists beleeve this illusion to be true , and how all 〈◊〉 driven to say it is & was popish illusion , where be the spirits that 〈◊〉 to have buriall for their bodies ? for many of those walking soules 〈◊〉 about their b●stnes . do you not thinke , that the papists shew nor 〈◊〉 selves godly divines , to preach and teach the people such doctrine 〈◊〉 to insert into their divine service such fables as are read in their 〈◊〉 church , all scripture giving place thereto for the time ? you shall see 〈◊〉 lessons read there upon s. stevens day , that gamaliel nichodemus 〈◊〉 man and abdias his sonne , with his friend s. steven , appeared 〈◊〉 priest , called sir lucian , requesting him to remove their bodies and to bury them in some better place ( for they had lien from the time of their death , untill then , being in the raigne of honorius the emperors to 〈◊〉 foure hundred yeares buried in the field of gamaliel ) who in that 〈◊〉 said to sir lucian ▪ non insi selummodo causa solicitus sum , sed potius 〈◊〉 illis qui me●um sunt ; that is , i am , not only carefull for my selfe but chiefely for those my friends that are with me . whereby the whole course may be perceived to be a false practise , and a counter-felt vision , or rather a lewd invention . for in heaven mens soules remaine not in sorrow and care ; neither studie they there how to compasse and get a worship full buriall here in earth . if they did , they would not have foreflowed it so long . now therefore let us not suffer our selves to be abused any longer , either with conjuring priests , or melancholicall witches ; but be thankfull to god that hath delivered us from such blindnesse and error . chap. xl. cardanus opinion of strange noises , how counterfeit visions grow to be credited , of popish appearances , of pope boniface . cardanus speaking of noises , among other things , saith thus ; a noise is heard in your house ; it may be a mouse , a cat , or a dog among dishes ; it may be a counterfeit or a theafe indeed , or the sault may be in your eares ▪ i could recite a great number of tales , how men have even forsaken their houses , because of such apparitions and noises : and all hath beene by meere and ranke knavery . and wheresoever you shall heare , that there is in the night season such rumbling and fearefull noises , be you well assured that it is flat knavery , performed by some that seemeth most to complaine , and is least mistrusted . and hereof there is a very art , which for some respects i will not discover . the divell seeketh dayly as well as nightly whom he may devour , and can do his feats as well by day as by night , or else he is a young divell , and a very bungler . but of all other couseners , these conjurors are in the highest degree , and are most worthy of death for their blasphemous impiety . but that these popish visions and conjurations used as well by papists , as by the popes themselves , were meere cousenages ; and that the tales of the popes recited by bruno and platin●● of their magicall devices , were but plaine cousenages and knaveries , may appeare by the history of bonifacius the eight , who used this kinde of inchantment , to get away the popedome from his predecessor , coelestinus . he counterfeitted a voyce through a cane reed , as though it had come from heaven , persvading him to yeeld up his authority of popeship : , and to institute therein one bonifacius , a worthy man : otherwise he threatened him with damnation . and therefore the foole yeelded it up accordingly , to the said bonifacius , an. . of whom it was said ; he came in like a fox , lived like a woolfe , and died like a dog . there be innumerable examples of such visions , which when they are not detected , goe for true stories : and therefore when it is answered that some are true tales and some are false , untill they be able to shew forth before your eyes one matter of truth , you may reply upon them with this distinction ; to wit : visions tryed are false visions , undecided and untryed are true . chap. xli . of the noise or sound of eccho , of one that narrowly escaped dro●●ning thereby , &c. alas ! how many naturall things are there so strange , as to many seeme miraculous ; and how many counterfeit matters are there , that to the simple seem yet more wonderfull ? cardane telleth of one comansis , who comming late to a rivers side , not knowing where to passe over , cried out alowd for some body to shew him the foord● who hearing an eccho to answer according to his last word , supposing it to be a man that answered him and informed him of the way , he passed through the river , even there where was a deepe whirlepoole , so as he hardly escaped with his life ; and told his friends , that the divell had almost persuaded him to drowne , himselfe . and in some places these noises of eccho are farre more strange than other , specially at ticinum in italy , in the great hall , where it rendereth sundry and manifold noises or voyces , which seeme to end so lamentably , as it were a man that lay a dying : so as few can be persuaded that it is the eccho , but a spirit that answereth . the noise at winchester was said to be a very miracle , and much wondering was there at it , about the yeare , though indeed a meere naturall noise ingendered of the wind , the concavity of the place , and other instrumentall matters helping the sound to seeme strange to the heaters ; specially to such as would adde new reports to the augmentation of the wonder . chap. xlii . of theurgie , with a confutation thereof , a letter sent to me cocerning these matters . there is yet another art professed by these cousening conjurors , which some fond divines affirme to be more honest and lawfull than 〈◊〉 , which is called theurgie ; wherein they worke by good angels , howbeit , their ceremonies are altogether papisticall and superstitious , consisting in cleanlines partly of the mind , partly of the body , and partly of things about and belonging to the body ; as in the skinne , 〈◊〉 the apparell , in the house , in the vessell and houshold stuffe , in 〈◊〉 and sacrifices ; the cleanlines whereof they say , doth dispose men to the contemplation of heavenly things . they cite these words of esay for their authority ; to wit : wash your selves and be cleane , &c. in so much as i have knowne divers superstitious persons of good account , which usually wa●hed all their apparell upon conceits ridiculously . for uncleanlinesse ( ●hey say ) corrupteth the aire , infecteth man , and chaseth away cleane spirits . hereunto belongeth the art of almadel , the art of paule , the art of revelations , and the art notary . but ( as agrippa saith ) the more divine these arts seeme to the ignorant , the more damnable they be . but their false assertions , their presumptions to worke miracles , their characters , their strange names , their diffuse phrases , their counterfeit holines , their popish ceremonies , their foolish words mingled with impiety , their barbarous and unlearned order of construction , their shamelesse practises , their paltry stuffe , their secret dealing , their beggerly life , their bargaining with fooles , their cousening of the simple , their scope and drift for money doth bewray all their art to be counterfeit cousenage . and the more throughly to satisfie you herein , i thought good in this place to insert a letter , upon occasion sent unto me , by one which at this present time lieth as a prisoner condemned for this very matter in the kings bench , and reprieved by her majesties mercy , through the good mediation of a most noble and vertuous personage , whose honorable and godly disposition at this time i will forbeare to commend as i ought . the person truly that wrote this letter seemeth unto me a good body , well reformed , and penitent , nor expecting any galnes at my hands , but rather fearing to speake that which he knoweth further in this matter , lest displeasure might ensue and follow . the coppy of a letter sent unto me r. s. by t. e. master of art , and practiser both of physick , and also in times past , of certaine vaine sciences ; now condemned to die for the same : wherein he openeth the truth touching these deceits . master r. scot , according to your request , i have drawne out certaine abuses worth the noting , touching the work you have in band ; things which i myselfe have seen within these xxvi . yeares , among those which which were counted famous and skilfull in those sciences . and because the whole discourse cannot be set downe , without nominating certaine persons , of whom same are dead and some living , whose friends remaine yet of gr●● credit : in respect thereof , i knowing that mine enemies doe already in number exceed my friends ; i have considered with my selfe , that it is better for me to stay my hand , than to commit that to the world , which may increase my misery more than releeve the same . notwithstanding , because i was noted above a great many others to have had some dealings in those vaine arts and wicked practiser ; i am thereefore to signifie unto you , and i speake it in the presence of god , that among all those famous and noted practisers , that i have beene conversant withall these xxvi . yeares , i could never see any matter of truth to be done in those wicked sciences , but onely meere cousenings and illusions . and they , whom i thought to be most skilfull therein , sought to see some things at my hands , who had spent my time a dozen or fourteen years , to my great losse and hindrance , and could never at any time see any one truth , or sparkle of truth therein , yea at 〈◊〉 present i stand worthily condemned for the same ; for that contrary to my 〈◊〉 lawes , and the law of god , and also to mine owne conscience , i did spend my time in such vaine and wicked studies and practises being made and ●●maining a spectacle for all others to receive warning by the lord 〈◊〉 may be the last ( i speake it from my heart ) and i wish it , not only ●● my native country , but also through the whole face of the earth , specially among christians . for mine owne part i lament my time lost , and have repented on five yeares past : at which time i saw a booke , written in the old sax●● tongue , by one sir john malborne a divine of oxonford , three hundred yeares past , wherein he openeth all the illusions and inventions of th●se arts and sciences : a thing most worthy the noting . i left the booke with the parson of slangham in sussex , where if you send for it in my name , you may have it . you shall thinke your labour well bestowed , and it shall greatly 〈◊〉 ther the good enterprise you have in hand , and there shall you see the whole science throughly discuss●d , and all their illusions and cousenages ●●●phered at large . thus craving pardon at your hands for that i promised you , being very fearefull , doubtfull , and loth to set my hand ●● name under any thing that may be offensive to the world , or hurtfull ●● my selfe , considering my case , except i had the better warrant from my l. of leicester , who is my very good lord , and by whom next under god , ( her majestie onely excepted ) : i have beene preserved ; and therefore 〈◊〉 do any thing that may offend his lordships cares . and so i leave your , 〈◊〉 to the lords keeping , who bring you & al your actions to good and 〈◊〉 to gods glory , and to the profit of all christians . from the bench this . of march , . your worships poore and desolate friend and servant , t. e. i sent for this booke of purpose , to the parson of slangham , and procured his , best friends , men of great worship and credit , ●ito deale● with him , that i might borrow it for a time . but such is his folly and superstition , that although he confessed he had it ; yet he would not lend it : albeit a friend of mine , being knight of the 〈◊〉 would have given his word for the restitution of the same safe and sound . the conclusion therefore shall be this , whatsoever heretofore has gone for currant , touching all these fallible arts , whereof a bit herual have written in ample sort , be now counted counterfeit , and therefore not to be allowed , no not by common sense , much lesse by reason , which should sif● such cloaked and pretended practices , turning them out of their rags and patched clowts , that they may appeare discovered , and 〈◊〉 themselves in their nakednesse . which will be the end of every secret ●●tent , privy purpose , hidden practise , and close devise , have they never 〈◊〉 shrowds and shelters for the time : and be they with never so much ●●telousnesse and subtill circumspection clouded and shadowed , yet will they at length be manisfestly detected by the light , according to that old rimed verse : quicquid nix celat , solis calor omne revelat : what thing soever snow doth hide , heat of the sunne doth make it spide . and according to the verdict of christ , the true nazarite , who never told untruth , but who is the substances and groundworke of truth it selfe , saying ; nihil est tam occulium quod non sit detegendum , nothing is so secret , but it shall be knowne and revealed . the xvj . booke . chap. i. a conclusion , in manner of an epilogue , repeating many of the former absurdities of witchmongers conceipts , confutations thereof , and of the authority of james sprenger and henry institor inquisitors and compilers of m. mal. hitherto you have had delivered unto you , that which i have conceived and gathered of this matter . in the substance and principall parts whereof i can see no difference among the writers hereupon ; of what country , condition , estate , or religion so ever they be ; but i find almost all of them to agree in unconstancy , fables , and impossibilities ; scratching out of m. mal. the substance of all their arguments : so as their authors being disapproved , they must coine new stuffe , or go to their grandams maids to learne more old wives tales , whereof this art of witchcraft is contrived . but you must know that iames sprenger , and henry institor , whom i have had occasion to alledge many times were copartners in the composition of that profound and learned booke called malleus maleficarum , and were the greatest doctors of that art : out of whom i have gathered matter and absurditie enough , to confound the opinions conceived of witchcraft ; although they were allowed inquisitors and assigned by the pope , with the authority and commendation of all the doctors of the university of collen , &c. to call before them , to emprison , to condemne , and to execute witches ; and finally to seaze and confiscate their goods . these two doctors , to maintaine their credit , and to cover their injuries , have published those same monstrous lies , which have abused all christendome , being spread abroad with such authority , as it will be hard to suppresse the credit of their writings , be they never so ridiculous and false . which although they maintaine and stir up with with their owne praises ; yet men are so bewitched , as to give credit unto them . for proof whereof i remember they write in one place of their said book , that by reason of their severe proceedings against witches , they suffered intolerable assaults , specially in the night , many times finding needles sticking in their biggens , which were thither conveyed by witches charmes : and through their innocency and holinesse ( they say ) they were ever miraculously preserved from hurt . howbeit they affirm that they will not tell all that might make to the manifestation of their holinesse : for then should their owne praise stink in their owne mouths . and yet god knoweth their whole book containeth nothing but stinking lies and popery . which groundwork and foundation how weak and wavering it is , how unlike to continue , and how slenderly laid , a child may soone discerne and perceive . chap. ii. by what means the common people have been made beleeve in the miraculous workes of witches , a definition of witchcraft , and a description thereof . the common people have been so assotted and bewitched , with whatsoeever poets have faigned of witchcraft , either in earnest , in jest , or else in derision ; and with whatsoever lowd liers and couseners for their pleasures herein have invented , and with whatsoever tales they have heard from old doting women , or from their mothers maids , and with whatsoever the grandfoole their ghostly father , or any other morrow masse priest had informed them ; and finally with whatsoever they have swallowed up through tract of time , or through their owne timerous nature or ignorant conceipt , concerning these matters of hags and witches : as they have so setled their opinion and credit thereupon , that they think it herefie to doubt in any part of the matter ; specially because they find this word witchcraft expressed in the scriptures ; which is as to defend praying to saints , because sanctus , sanctus , sanctus is written in ●● deum . and now to come to the definition of witchcraft , which hitherto i did defer and put off purposely : that you might perceive the true nature thereof , by the circumstances , and therefore the rather to allow of the same , seeing the variety of other writers . witchcraft is in truth a cousening art , wherein the name of god is abused , prophaned , and blasphemed , and his power attributed to a vile creature . in estimation of the vulgár people , it is a supernaturall work , contrived between a corporall old woman , and a spirituall divell . the manner thereof is so secret , mysticall , and strange , that to this day there bath never been any credible witnesse thereof . it is incomprehensible to the wise , learned or faithfull , a probable matter to children , fools , melancholick persons and papists . the trade is thought to be impious . the effect and end thereof to be sometimes evill , as when thereby man or beast , grasse , trees , or corn , &c. is hur● ; sometimes good , as whereby sick folks are healed , theeves bewrayed , and true men come to their goods , &c. the matter and instruments wherewith it is accomplished , are words , charmes , signes , images , characters , &c. the which words although any other creature doe pronounce , in manner and form as they doe , leaving out no circumstance requisite or usuall for that action ; yet none is said to have the grace or gift to perform the matter , except she be a witch , and so taken , either by her own a consent , or by others imputation . chap. iii. reasons to prove that words and characters are but bables , and that witches cannot doe such things as the multitude supposeth they can , their greatest wonders proved trifles , of a young gentleman cousened . that words , characters , images , and such other trinkers , which are thought so necessary instruments for witchcraft ( as without the which no such thing can be accomplished ) are but bables , devised by couseners , to abuse the people withall ; i trust i have sufficiently proved . and the same may be further and more plainly perceived by these short and compendious reasons following . first , in that the turks and infidels , in their witchcraft , use both other words , and other characters than our witches doe , and also such as are most contrary . in so much as , if ours bee● bad , in reason theirs should be good . if their witches can doe anything , ours can doe nothing . for as our witches are said to renounce christ , and despise his sacraments ; so doe the other forsake mahomet and his laws , which is one large step to christianity . it is also to be thought , that all witches are couseners ; when mother bungie , a principall witch , so reputed , tryed , and condemned of all men , and continuing in that exercise and estimation many years , ( having cousened and abused the whole realm , in so much as there came to her , witchmongers from all the furthest parts of the land , she being in divers books set out with authority , registred and chronicled by the name of the great witch of rochester , and reputed among all men for the chief ringleader of all other witches ) by good proof is ●ound to be a meer cousener ; confessing in her death bed freely , without compulsion or inforcement , that her cunning consisted only in deluding & deceiving the people : saving that shee had ( towards the maintenance of her credit in that cousening trade ) some sight in physick and surgery , and the assistance of a friend of hers , called heron , a professor thereof . and this i know , partly of mine owne knowledge , and partly by the testimony of her husband , and others of credit , to whom ( i say ) in her death bed , and at sundry other times she protested these things ; and also that she never had indeed any materiall spirit or divell ( as the voice went ) nor yet knew how to work any supernaturall matter , as she in her life time made men beleeve shee had and could doe . the like may be said of one t. of canterbury , whose name i will not literally discover , who wonderfully abused many in these parts , making them think he could tell where any thing lost b●came ; with divers other such practises , whereby his fame was far beyond the others . and yet on his death bed he confessed , that he knew nothing more then any other , but by sleight and devices , without the assistance of any divell or spirit , saving the spirit of cousenage : and this did he ( i say ) protest before many of great honesty , credi● , and wisdome , who can witnesse the same , and also gave him good commendations for his godly and honest end . again , who will maintaine , that common witchcrafts are not cousenages , when the great and famous witchcrafts , which had stolne credit not only from all the common people , but from men of great wisdome and authority , are discovered to be beggerly sleights of cousening varlots ? which otherwise might and would have remained a perpetuall objection against me . were there not * three images of late years found in a dunghill , to the terrour and astonishment of many thousands ? in so much as great matters were thought to have been pretended to be done by witchcraft . but if the lord preserve those persons ( whose destruction was doubted to have been intended thereby ) from all other the lewd practises and attempts of their enemies ; i feare not , but they shall easily withstand these and such like devises , although they should indeed be practised against them . but no doubt , if such bables could have brought those matters of mischief to passe , by the hands of traitors , witches , or papists ; we should long since have been deprived of the most excellent jewell and comfort that we enjoy in this world . howbeit , i confesse , that the fear , conceipt , and doubt of such mischievous pretenses may breed inconvenience to them that stand in awe of the same . and i wish , that even for such practises , though they never can or doe take effect , the practisers be punished with all extremity ; because therein is manifested a traiterous heart to the queen , and a presumption against god. but to return to the discovery of the foresaid knavery and witchcraft . so it was that one old cousener wanting mony , devised or rather practised ( for it is a stale devise ) to supply his want , by promising a young gentleman , whose humor he thought would that way be well served , that for the sum of forty pounds , he would not fail by his cunning in that art of witchcraft , to procure unto him the love of any three women whom he would name , and of whom he should make choice at his pleasure . the young gentleman being abused with his cunning devices , and too hastily yeelding to that motion , satisfied this cunning mans demand of money . which , because he had it not presently to disburse , provided it for him at the hands of a friend of his . finally , this cunning man made the three puppets of wax , &c. leaving nothing undone that appertained to the cousenage , untill he had buried them , as you have heard . but i omit to tell what adoe was made hereof , and also what reports and lies were bruited ; as what white dogs and black dogs ▪ there were seene in the night season passing through the watch , mawgre all their force and preparation against them , &c. but the young gentleman , who for a little space remained in hope mixed with joy and love , now through tract of time hath those his felicities powdered with doubt and despaire . for in stead of atchieving his love he would gladly have obtained his mony . but because he could by no means get either the one or the other ( his money being in hucksters handling , and his sure in no better forwardnesse ) hee revealed the whole matter , hoping by that means to recover his money ; which he neither can yet get again ▪ not hath payed it where he borrowed . but till triall was had of his simplicity or rather fully herein , he received some trouble himselfe , hereabout though now dismissed . chap. iiii. of one that was so bewitched that he could read no scriptures but canonicall , of a divell that could speak no latine a proof that witchcraft is flat cousenage . here i may aptly insert another miracle of importance , that happened within the compasse of a childes remembrance , which may induce any reasonable body to conceive , that these supernaturall actions are but fables and cousenages . there was one , whom for some respects i name not , that was taken blind , deaf , and dumb ; so as no physitian could help him : that man ( forsooth ) though he was ( as is said ) both blind , dumb and deaf , yet could he read any canonicall scriptures ; but as for apocrypha , hee could read none : wherein a gods name consisted the miracle . but a leaf of apocrypha being extraordinarily inserted among the canonicall scriptures , he read the same as authentick ; wherein his knavery was bewrayed . another had a divell , that answered men so all questions , mary her divell could understand no latine , and so was shee ( and by such meanes all the rest may be ) bewrayed . indeed our witching writers say , that certaine divels speake onely the language of that countrey where they are resiant , as french , or english , &c. furthermore in my conceipt , nothing proveth more apparently that witchcraft is cousenage , and that witches instruments are but ridiculous bables , and altogether void of effect ; than when learned and godly divines in their serious writings , produce experiments as wrought by witches , and by divels at witches commandements : which they expound by miracles , although indeed meer trifles . whereof they conceive amisse , being overtaken with credulity . chap. v. of the divination by the sive and sheers , and by the book and key , hemingius his opinion thereof confuted , a bable to know what is a clock , of certain jugling knacks , manifold reasons for the overthrow of witches and conjurors , and their cousenages , of the divels transformations , of ferrum candens , &c. to passe over all the fables , which are vouched by the popish doctors , you shall heare the words of n. hemingius , whose zeal and learning otherwise i might justly commend : howbeit i am sorry and ashamed to see his ignorance and folly in this behalf neither would i have bewrayed it , but that he himself , among other absurdities concerning the maintenance of witches omnipotency , hath published it to his great discredit . popish priests ( saith he ) as the chaldaeans used the divination by sive and sheeres for the detection of theft , doe practise with a psalter and a key fastened upon the . psalme , to discover a theef , and when the names of the suspected persons are orderly put into the pipe of the key , at the reading of these words of the psalme [ if thou sawest a theef thou 〈◊〉 consent unto him ] the book will wagge and fall out of the fingers of them that hold it , and he whose name remaineth in the key must be the theef . hereupon hemingius inferreth , that although conjuring priests and witches bring not this to passe by the absolute words of the psalm , which tend to a far other scope ; yet satan doth nimbly , with his invisible 〈◊〉 , give such a twitch to the book , as also in the other case to the sive and the sheers , that down-fals the book and key , sive and sheeres , upstarts the 〈◊〉 , and away runneth the divell laughing , &c. but alas , hemingius is deceived , as not perceiving the conceipt , or rather the deceipt thereof . for where he supposeth those actions to be miraculous , and done by a divell ; they are in truth meer bables wherein coe●●steth not so much as legierdemaine . for every carter may conceive the sleight hereof ; because the book and key , sive and sheeres , being stayed up in that order , by naturall course of necessity must within that space ( by means of the air , and the pulse beating at the fingers end ) turn and fall down . which experience being known to the witch or conjuror , she or hee doe form and frame their prophefie accordingly ; as whosoever maketh proofe thereof shall manifestly perceive it . by this 〈◊〉 practise , or experience , you shall know what it is a clock , if you 〈◊〉 between your finger and your thumb a thred of six or seven inches long unto the other end whereof is tyed a gold ring , or some such like things in such sort as upon the beating of your pulse , and the moving of the ring , the same may strike upon either side of a goblet or glasse . the●● things are ( i confesse ) witchcraft , because the effect or event proceeded not of that cause which such couseners say , and others beleeve they do . as when they lay a medicine for the ague . &c. to a childs wrists , they also 〈…〉 vertue whereof ( they say ) the child is healed ; whereas indeed the medicine only doth the feat . and this is also a silly jugglers knack , which wanteth legierdemaine , whom you shall see to thrust a pinne , or a small knife , through the head and brain of a chicken or pullet , and with certaine mysticall words seeme to cure him ; whereas , though no such words were spoken , the chicken would live , and doe well enough ; as experience teacheth and declareth . again , when such as have maintained the art and prosession of conjuring , and have written thereupon most cunningly , have published recantations , and confessed the deceipts thereof , as co●nelius agrippa did , why should we defend it ? also , when heathen princes , of great renown , authority , and learning , have searched with much industry and charge , the knowledge and secrecy of conjuration and witchcraft , and finally found by experience all to be false and vain that is reported of them , as nero , iulianus apostata , and valence did ; why should we seek for further triall , to prove witchcraft and conjuration to be cousenage ? also , when the miracles imputed unto them , exceed in quantity , quality and number , all the miracles that christ wrought here upon earth , for the establishing of his gospell , for the confirmation of our faith , and for the advancement of his glorious name ; what good christian will beleeve them to be true ? and when christ himselfe saith ; the works that i doe , no man else can accomplish ; why should we think that a foolish old woman can doe them all , and many more ? also , when christ knew not these witches , nor spake one word of them in all the time of his being here upon earth , having such nec●ssary occasion ( if at leastwise they with their familiars could doe as he did by the spirit of god , as is constantly affirmed ) why should we suppose that they can doe as they say , but rather that they are deceivers ? when they are fain to say , that witches wrought not in that art , all those thirty three yeeres that christ lived , and that there were none in iobs time , and that the cousening oracles are now ceased ; who seeth not that they are witlesse , and madde fooles that maintaine it ? when all the mischiefs are accomplished by poysons and naturall means , which they affirm to be brought to passe by words , it manifesteth to the world their cousenage . when all the places of scripture , which witchmongers allow for the proof of such witches , are proved to make nothing for their purpose , their own fables and lies deserve small credit . when one of the chief points in controversie ; to wit , execution of witches , is grounded upon a false translation ; namely , you shall not suffer a witch to live ( which is in latine venesicam non vetinebitis in vita ) where the word in every mans ear soundeth to be a poisoner , rather than a worker of miracles , and so interpreted by the seventy interpreters , iosephus , and almost all the rabbins which were hebrews born : why should any of their interpretations or allegations be trusted , or well accompted of ? when working of miracles is ceased , and the gift of prophesie also ; so as the godly , through invocation of the holy spirit , cannot perform such wonderfull things , as these witches and conjurors by the invocation of divels and wicked spirits undertake , and are said to doe ; what man that knoweth and honoureth god will be so infatuate as to beleeve these lies and so prefer the power of witches and divels before the godly indued with gods holy spirit ? when many printed bookes are published , even with authority , in confirmation of such miracles wrought by those couseners , for the det●ction of witchcrafts and in fine all is not onely sound false , and to have been accomplished by cousenage , but that there hath been therein a set purpose to defame honest matrones , as to make them be thought to be witches : why should we beleeve ; bodin , m. mal. &c. in their cousening tales and fables ? when they say that witches can flie in the air , and come in at a little coane , or a hole in a glasse window , and steal away sucking children , and hurt their mothers ; and yet when they are brought into prison , they cannot escape out of the grate , which is far bigger : who will not condemne such accusations or confessions to be frivolous , & c ? when ( if their assertions were true ) concerning the divels usuall taking of shapes , and walking , talking , conferring , burting , and all manner of dealing with mortall creatures , christs argument to thomas had been weak and easily answered ; yea the one halfe , or all the whole world might be inhabited by divels , every poor mans house might be hired over his head by a divell , he might take the shape and favour of an honest woman , and play the witch ; or of an honest man and play the theef , and so bring them both , or whom he list to the gallows ▪ who seeth not the vanity of such assertions ? for then the divell might in the likenesse of an honest man commit any criminall offense ; as lavater in his nineteenth chapter de spectris , reporteth of a grave wise magistrate in the territory of ●igurie , who affirmed ; that as hee and his servant went through certain pastures , he espyed in the morning , the divell in likenesse of one whom he knew very well , wickedly dealing with a mare . upon the sight whereof he immediately went to that fellowes house , and certainly learned there , that the same person went not out of his chamber that day . and if he had not wisely bolted out the matter , the good honest man ( saith he ) had surely beene , cast into prison , and put on the rack , &c. the like story we read of one cunegunda , wife to henry the second emperor of that name , in whose chamber the divell ( in the likenesse of a youngman , with whom she was suspected to be too familiar in court ) was often seen coming in and out . howbeit , she was purged by the tryall candentis ferri , and proved innocent ; for she went upon glowing iron unhurt , &c. and yet salomon saith ; may a man carry fire in his bosome , and his clothes not be burned ? or can a man goe upon coal● , and his feet not scortched ? and thus might the divell get him up into every pulpit , and spread heresies , as i doubt not , but he doth in the mouth of wicked preachers , though not so grossely as is imagined and reported by the papists and witchmongers . and because it shall not be said that i ●●lie them , i will cite a story credibly reported by their cheefest doctours ; namely iames sprenger , & henry iustitor , who say as followeth , even word for word . chap. vi. how the divell preached good doctrine in the shape of a priest , how he was discovered , and that it is a shame ( after confutation of the greater witchcrafts ) for any man to give credit to the lesser points thereof . on a time the divell went up into a pulpit , and there made a very catholick sermon : but a holy priest comming to the good speed , by his holinesse perceived that it was the devill . so he gave good ear unto him , but could finde no fault with his doctrine . and therefore so soon as the sermon was done , he called the divell unto him , demanding the cause of his sincere preaching ; who answered : behold i speak the truth , knowing that while men be hearers of the word , and not followers , god is the more offended , and my kingdome the more inlarged . and this was the strangest device ( i think ) that ever any divell used : for the apostles themselves could have done no more . againe , when with all their familiars , their ointments , &c. whereby they ride invisibly , nor with all their charmes , they can neither convey themselves from the hands of such as lay wait for them ; nor can get out of prison , that otherwise can goe in and out at a mouse hole ; nor finally can save themselves from the gallowes , that can transubstantiate their owne and others bodies into flies or fleas , &c. who seeth not , that either they lye , or are belyed in their miracles ; when they are said to transfer their neighbours corne into their owne ground , and yet are perpetual beggers , and cannot inrich themselves , either with money or otherwise : who is so foolish as to remain longer in doubt of their supernaturall power ? when never any yet from the beginning of the world till this day , hath openly shewed any other trick , conceipt , or cunning point of witchcraft , than legierdemaine or cousenage : who will tarry any longer for further tryall ? when both the common law and also the injunctions doe condemne prophesying , and likewise false miracles , and such as beleeve them in these dayes : who will not be afraid to give credit to those knaveries ? when hereby they make the divell to be a god that heareth the prayers , and understandeth the mindes of men : who wil not be ashamed , being a christian , ●● be so abused by them ? when they that doe write most frankly of these matters , except lying sprenger and institor , have never seen any thing herein ; insomuch as the most credible proof that bodin bringeth of his wonderfull tales of witchcraft , is the report of his host at an alehouse where he baited : who will give further ear unto these incredible fables ? when in all the new testament , we are not warned of these bodily appearances of divels , as we are of his other subtilties , &c. who will be afraid of their bugs ? when no such bargain is mentioned in the scriptures , why should we beleeve so incredible and impossible covenants , being the ground of all witchmongers religion , without the which they have no probability in the rest of their foolish assertions ? when as , if any honest mans conscience be appealed unto , he must confesse he never saw tryall of such witchcraft or conjuration to take effect , as is now so certainly affirmed : what conscience can condemne poor soules that are accused wrongfully , or b●leeve them that take upon them impiously to doe or work those impossib●● things ? when the whole course of the scripture is utterly repugnant to these impossible opinions , saving a few sentences , which neverthelesse rightly understood , relieve them nothing at all : who will be seduced by their fond arguments ? when as now that men have spied the knavery of oracles , and such pelfe , and that there is not one oracle in the world remaining ; who cannot perceive that all the residue heretofore of these devices , have been cousenages , knaveries , and lies ? when the power of god is so impudently transferred to a base creature , what good christian can abide to yeeld unto such miracles wrought by fooles ? when the old women accused of witchcraft , are ut●erly insensible , and unable to say for themselves ; and much lesse to bring such matters to passe , as they are accused of : who will not lament to see the extremity used against them ? when the foolisher sort of people are alwaies most mistrustfull of hurt by witchcraft , and the simplest and dotingest people mistrusted to doe the hurt : what wise man will not conceive all to be but folly ? when it were an easie matter for the divel , if he can do as they affirme , to give them great store of money , and make them rich , and doth it not ; being a thing which would procure him more disciples than any other thing in the world ; the wise must needs condemne the divel of folly , and the witches of peevishnesse , that take such paines , and give their souls to the divel to be tormented in hell fire , and their bodies to the hangman to be trussed on the gallowes , for nichels in a bag . chap. vii . a conclusion against witchcraft , in manner and forme of an induction . by this time all kentishmen know ( a few fooles excepted ) that rob●● good fellow is a knave . all wisemen understand that witches miraculous enterprises , being con●●●ry to nature , probability and reason , are void of truth or possibility ▪ all protestants perceive , that popish charmes , conjurations , execrations , and benedictions are not effectual , but be toies and devices only to keep the people blinde , and to enrich the clergy . all christians see , that to confesse witches can do as they say , were to attribute to a creature the power of the creator . all children wel brought up conceive and spie , or at the least are taught , that juglers miracles doe consist of legierdemain and confederacy . the very heathen people are driven to confesse , that there can be no such conference between a spiritual divel and a corporal witch , as is supposed ; for no doubt , all the heathen would then have every one his familiar divel , for they would make no conscience to acquaint themselves with a divel that are not acquainted with god. i have dealt , and conferred with many ( marry i must confesse papists for the most part ) that maintain every point of these absurdities . and surely i allow better of their judgements , than of others , unto whom some part of these cousenages are discovered and seen ; and yet concerning the residue , they remain as wise as they were before ; specially being satisfied in the highest and greatest parts of conjuring and cousening ; to wit , in popery , and yet will be abused with beggerly jugling , and witchcraft . chap. viii . of naturall witchcraft or fascination . but because i am loth to oppose my selfe against all the writers herein● or altogether to discredit their stories , or wholly to deface their reports , touching the effects of fascination or witchcraft ; i will now set downe certain parts thereof , which although i my self cannot admit , without some doubts , difficulties and exceptions , yet wil i give free liberty to others to beleeve them , if they list ; for that they do not directly oppugne my purpose . many great and grave authors write , and many fond writers also affirme , that there are certain families in aphrica , which with their voices bewitch whatsoever they praise . insomuch as , if they commend either plan● , corne , infant , horse , or any other beasts , the same presently withereth , decayeth and dyeth . this mystery of witchcraft is not unknowne or neglected of our witchmongers , and superstitious fooles here in europe . but to shew you examples neer home here in england , as though our voice had the like operation ; you shall not hear a butcher or horsecourser cheapen a bullock or a jade , but if he buy him not , he saith , god save him ; if he do forget it , and the horse or bullock chance to die , the fault is imputed to the chapman . certainly the sentence is godly , if it doe proceed from a faithful and a godly mind ; but if it be spoken as a superstitious charme , by those words and syllables to compound with the fascination and misadventure of unfortunate words , the phrase is wicked and superstitious , though there were farre greater shew of godlinesse than appeareth therein . chap. ix . of inchanting or bewitching eyes . many writers agree with virgil and theocritus in the effect of witching eyes , affirming that in scythia there are women called bithiae , having two bals or rather blacks in the apple of their eyes . and as didimus reporteth , some have in the one eye two such bals , and in the other the 〈◊〉 of a horse . these ( forsooth ) with their angry looks do bewitch and hurt not only young lambs , but young children . there be other that retain such venome in their eyes , and send it forth by beams and streams so violently , that therewith they annoy not only them with whom they are conversant continually ; but also all other , whose company they frequent , of what age , strength or complexion soever they be : as cicero , plutarch , phila●chus , and may others give out in their writings . this fascination ( saith iohn baptista porta neapolitanus ) though it b●gin by touching or breathing , is alwaies accomplished and finished by the eye , as an extermination or expulsion of the spirits through the eyes , approaching to the heart of the bewitched , and infecting the same , &c. whereby it commeth to passe , that a child , or a young man endued with a clear , whole , subtil and sweet bloud , yeeldeth the like spirits , breath , and vapours springing from the purer bloud of the heart . and the lightest and finest spirits , ascending into the highest parts of the head , do fall into the eyes , and so are from thence sent forth , as being of all other parts of the body the most clear , and fullest of ve●ns and pores , and with the very spirit or vapour proceeding thence , is conveyed out as it were by beams and streams a certain fiery force ; whereof he that beholdeth sore eyes shall have good experience . for the poison and disease in the eye infecteth the air next unto it , and the same proceedeth further , carrying with it the vapour and infection of the corrupted bloud : with the contagion whereof , the eyes of the beholders are most apt to be infected . by this same meant it is thought that the cockatrice depriveth the life , and a woolf taketh away the voice of such as they suddenly meet withall and behold . old women , in whom the ordinary course of nature faileth in the office of purging their naturall monthly humours , shew also some proof hereof . for ( as the said i. b. p. n. reporteth alledging aristotle for his author ) they leave in a looking glasse a certain froth , by means of the grosse vapours proceeding out of their eyes , which commeth so to passe , because those vapours or spirits , which so abundantly come from their eyes , cannot pierce and enter into the glasse , which is hard and without pores , and therefore resisteth : but the beams which are carryed in the chariot 〈◊〉 conveyance of the spirits , from the eies of one body to another , do pie●●● to the inward parts , and there breed infection , whilest they , search and seek for their proper region . and as these beams and vapours do proceed from the heart of the one , so are they turned into bloud about the heart of the other ▪ which bloud disagreeing with the nature of the bewitched party infeebleth the rest of his body , and maketh him sick ; the contagion whereof so long continueth , as the distempered bloud hath force in the members . and because the infection is of bloud , the feaver or sicknesse will be continuall ; whereas if it were of choler , or flegme , it would be intermittent or alterable . chap. x. of naturall witchcraft for love , &c. but as there is fascination and witchcraft by malicious and angry eies unto displeasure ; so are there witching aspects , tending contrari wise to love , or at the least , to the procuring of good will and liking . for if the fascination or witchcraft be brought to passe or provoked by the desire , by the wishing and coveting of any beautifull shape or savour , the venome is strained through the eyes , though it be from a far , and the imagination of a beautiful forme resteth in the heart of the lover , and kindleth the fire wherewith it is afflicted . and because the most delicate , sweet , and tender bloud of the beloved doth there wander , his countenance is there represented shining in his owne bloud , and cannot there be quiet ; and is so haled from thence , that the bloud of him that is wounded , reboundeth and slippeth into the wounder , according to the saying of lucretius the poet to the like purpose and meaning in these verses ; idque petit corpus , mens unde est saucia amore , namque omnes plerunque cadunt in vulnus , & ill●m emicat in parlem sanguis , unde icimur ictu ; et si cominus est , os tum rubor occupat humor : and to that body t is rebounded , from whence the mind by love is wounded , for in a manner all and some , into that wound of love do come , and to that part the bloud doth flee from whence with stroke we striken bee , if hard at hand , and near in place , then ruddie colour fils the face . thus much may seem sufficient touching this matter of natural magick ; whereunto though much more may be annexed , yet for the avoiding of tediousnesse , and for speedier passage to that which remaineth ; i will break off this present treatise . and now somewhat shal be said con●erning divels and spirits in the discourse following . a discourse upon divels and spirits , and first of philosophers opinions , also the manner of their reasoning hereupon ; and the same confuted . chap. i. there is no question nor theme ( saith hierome cardons ) so difficult to deal in , nor so noble an argument to dispute upon , as this of divels and spirits . for that , being confessed or doubted of , the eternity of the soul is either affirmed or denied . the heathen philosophers reason hereof amongst themselves in this sort . first , they that maintain the perpetuity of the soul , say that if the soul died with the body ; to what end should men take pains either to live wel or die wel , when no reward for vertue nor punishment for vice insueth after this life , the which otherwise they might spend in ease and security ? the other sort say that vertue and honesty is to be pursued , nou spe praemii , sed virtutis amore , that is , not for hope of reward , but for love of vertue . if the soul live ever ( say the other ) the least portion of life is here . and therefore we that maintain the perpetuity of the soul , may be of the better comfort and courage , to sustain with more constancy the losse of children , yea and the losse of life it self : whereas , if the soul were mortal , all our hope and felicity were to be placed in this life , which many atheists ( i warrant you ) at this day do . but both the one and the other missed the cushion . for , to do any thing without christ , is to weary our selves in vain ; sith in him only o●● corruptions are purged . and therefore the folly of the gentiles , that place summum bonum in the felicity of the body ▪ or in the happinesse or pleasures of the mind , is not only to be derided , but also abhorred . for both our bodies and mindes are intermedled with most miserable cala●●ties : and therefore therein cannot consist perfect felicity . but in the word of god is exhibited and offered unto us that hope which is mos● 〈◊〉 absolute , sound and sincere , not to be answered or denyed by the judgement of philosophers themselves . for they that preferre temperance before all other things as summum bonum , must needs see it to be but a witnesse of their natural calamity , corruption and wickednesse ; and that it serveth for nothing , but to restrain the dissolutenesse , which hath place in their mindes infected with vices ; which are to be bridled with such corrections ; yea and the best of them all faileth in some point of modesty . wherefore serveth our philosophers prudence , but to provide for their owne folly and misery ; whereby they might else be utterly overthrown ? and if their nature were not intangled in errors , they should have no need of such circumspection . the justice whereof they speake , serveth but to keepe them from ravine , theft , and violence : and yet none of them all are so just but that the very best and uprightest of them fall into great infirmities , both doing and suffering much wrong and injury . and what is their fortitude but to arme them to endure misery griefe , danger , & death it selfe ? but what happinesse or goodnesse is to be reposed in that life , which must be waited upon with such calamities , and finally must have the helpe of death to finish it ? i say , if it be so miserable , why do they place summum bonum therein ? s. paul to the romans sheweth , that it cannot be that we should attaine to justice , through the morall and naturall actions and duties of this life : because that never the jewes nor the gentiles could expresse so much in their lives , as the very law of nature or of moses required . and therefore he that worketh without christ , doth as he that reckoneth without his host . chap. ii. mine owne opinion concerning this argument , to the disproofe of some writers hereupon . i for my part do also thinke this argument , about the nature and substance of divels and spirits , to be so difficult , as i am perswaded that no one author hath in any certaine or perfect sort hitherto written thereof . in which respect i can neither allow the ungodly and prophane sects and doctrines of the sadduces and peripateticks , who deny that there are any divels or spirits at all ; nor the fond and superstitious ●reatise ; of plato , proclus , plotinus , porphy●ie ; or yet the vaine and absurd opinions of psellus , nider , sprenger , cumanus , bodin , michael , andreas , ianus , matchaeus , laurentius ananias , iamblichus , &c : who with many others write so ridiculously in these matters , as if they were babes fraied with bugges ; some affirming that the soules of the dead become spirits , the good to be angels , the bad to be divels ; some that spirits or divels are onely in this life ; some , that they are men ; some , that they are women ; some that divels are of such gender as they lift themselves ; some , that they had no beginning , nor shall have ending , as the manichees maintaine ; some , that they are mortall and die , as plutarch affirmeth of pan ; some , that they have no bodies at all , but receive bodies , according to their phantasies and imaginations ; some , that their bodies are given unto them ; some , that they make themselves . some , say they are wind ; some , that they are the breath of living creatures ; some , that one of them begat another ; some , that they were created of the least part of the masse , whereof the earth was made ; and some , that they are substances betweene god and man , and that of them some are terrestriall , some celestiall , some watery , some airy , some firy , some starry , and some of each and every part of the elements , and that they know our thoughts , and carry our good works and prayers to god , and returne his benefits backe unto us , and that they are to be worshipped : wherein they meete and agree iumpe with the papists ; as if you read the notes upon the second chapter to the colossians , in the seminaries testament printed at rhemes , you shall manifestly see , though as contrary to the word of god as blacke to white , as apppeareth in the apocalypse , where the angell expresly forbad iohn to worship him . againe , some say that they are meane betwixt terrestiall and celestiall bodies , communicating part of each nature ; and that although they be eternall , yet that they are moved with affections : and as there are birds in the aire , fishes in the water , and wormes in the earth ; so in the fourth element , which is the fire , is the habitation of spirits and divels . and lest we should thinke them idle , they say they have charge over men , and government in all countries and nations . some say that they are onely imaginations in the mind of man. tertullian saith they are birds , and fly faster then any sowle of the aire . some say that divels are not , but when they are sent ; and therefore are called evill angels . some thinke that the divell sendeth his angels abroad , and ●e himselfe maketh his continuall abode in hell , his mansion place . chap. iii. the opinion of psellus touching spirits , of their severall orders , and a confutation of his errors therein . psellus being of authority in the church of rome , and not impugnable by any catholike , being also instructed in these supernaturall or rather diabolicall matters by a monke called marcus , who had been familiarly conversant a long time , as he said , with a certaine divell , reporteth upon the same divels owne word , which must needs understand best the state of this question , that the bodyes of angels and divels consist not now of all one element , though perhaps it were otherwise before the fall of lucifer ; and that the bodyes of spirits and divels can feele and be felt , do hurt and be hurt : in so much as they lamen● when they are stricken ; and being put to the fire are burnt , and yet that they themselves burne continnually , in such sort as they leave ashes behind them in places where they have bee●e ▪ as manifest tryall thereof hath been ( if he say truly ) in the borders of italy . he also saith upon like credit and assurance , that divels and spirits do avoid and shed from out of their bodyes , such seed or nature , as whereby certaine vermine are ingendered ; and that they are nourished with food , as we are , saving that they receive it not into their mouthes , but sucke it up into their bodies , in such sort as sponges soke up water . also he saith they have names , shapes , and dwelling places , as indeed they have , though not in temporall and corpor●● sort . furthermore , he saith , that there are six princiall kind of divels , which are not only corporall , but temporall and worldly . the first sort consist of fire , wandering in the region neere to the moone , but have no power to go into the moone . the second sort consisting of aire , have their habitation more low and neere unto us : these ( saith he ) are proud and great boasters , very wise and deceitfull , and when they come downe are seene with streames of fire at their taile . he saith that these are commonly conjured up to make images laugh , and lamps burne of their owne accord ; and that in assyria they use much to prophesie in a bason of water . which kinde of incantation is usuall among our conjurors : but it is here commonly performed in a pitcher or pot of water ; or else in a viall of glasse filled with water , wherein they say at the first a little sound is heard without a voice , which is a token of the divels comming . anon the water seemeth to be troubled , and then there are heard small voyces , wherewith they give their answers , speaking so softly as no man can well heare them : because ( saith cardane ) they would not be argued or rebuked of lies . but this i have else-where more largely described and confuted . the third sort of divels psellus saith are earthly ; the fourth watery , or of the sea ; the fift under the earth ; the sixt sort are lucifugi , that is , such as delight in darkenes , and are scant indued with sense , and so dull , as they can scarse be moved with charmes or conjurations . the same man saith , that some divels are worse than other , but yet that they all hate god , and are enemies to man. but the worser moity of divels are aquei , subterranei , and lucifugi ; that is , watery , under the earth , and shunners of light : because ( saith he ) these hurt not the soules of men , but destroy mens bodies like mad and ravening beasts , molesting both the inward and outward parts thereof . aquei are they that raise tempests , and drowne seafaring men , and do all other mischiefes on the water . subterranei and lucifugi enter into the bowels of men , and torment them that they possesse with the phrensie , and the falling evill . they also assault them that are miners or pioners , which use to worke in deepe and darke holes under the earth . such divels as are earthy and aiery , he saith enter by subtilty into the minds of men , to deceive them , provoking men to absurd and unlawfull affections . but herein his philosophy is very unprobable , for if the divell be earthy , he must needs be palpable ; if he be palpable , he must needs kill them into whose bodies he entereth . item , if he be of 〈…〉 then must he also be visible and untransformable in that 〈…〉 god 's creation cannot be annihilated by the creature . so as , though it were granted , that they might adde to their substance matter and forme , &c. yet it is most certaine , that they cannot diminish or alter the substance whereof they consist , as not to be ( when they li●t ) spirituall , or to relinquish and leave earth , water , fire , aire , or this and that element whereof they are created . but howsoever they imagine of water , aire , or fire , i am sure earth must always be visible and palpable , yea , and aire must alwayes be invisible , and fire must be hot , add water must be moist . and of these three latter bodies , specially of water and aire , no forme nor shape can be exhibited to mortall eye naturally , or by the power of any creature . chap. iiii. more absurd assertions of psellus and such others , concerning the actions and passions of spirits , his definition of them , and of his experience therein . moreover , the same author saith that spirits whisper in our minds , and yet not speaking so lowd , as our eares may heare them : but in such sort as our soules speake tog●ther when they are dissolved ; making an example by lowd speaking a farre oft , & a comparison of soft whispering neere hand , so as the divell entreth so neere to the mind as the eare need not heare him ; and that every part of a divell or spirit seeth , heareth , and speaketh , &c. but herein i will beleeve paul better then psellus , or his monke , or the monks divell . for paul saith ; if the whole body were an eye , where were hearing ? if the whole body where hearing , where were smelling , &c. whereby you may see what accord is betwixt gods word and witchmongers . the papists proceed in this matter , and say , that these spirits use great knavery and unspeakeable bawdery in the breach and middle parts of man and woman , by tickling , and by other lecherous devices ; so that they fall jumpe in judgement and opinion , though very erroniously , with the foresaid psellus , of whose doctrine also this is a parcell , to wit , that these divels hurt not cattell for the hate they beare unto them , but for love of their naturall and temperate heate and moisture , being brought up in deepe , dry and cold places ; mary they hate the heate of the sun and the fire , because that kind of heate drieth too fast . they throwe down stones upon men , but the blowes thereof doe no harm to them whom they hit ; because they are not cast with any force : for saith he the divell have little and small strength , so as these stones do nothing but fray and terrifie men , as scarecrowes do birds out of the corne fields . but when these divels enter into the pores , then do they raise wonderfull tumults in the body and mind of man. and if it be a subterrene divell 〈◊〉 doth writhe and bow the possessed , and speaketh by him , using the spirit of the patient 〈◊〉 his instrument . but he saith , that when lucifugus possesseth a man , 〈…〉 him dumbe , and as it were dead : and these be they that are cast out ( saith he ) only by fasting and prayer . the same psellus , with his mates bodin and the penners of m. ma● . and others , do find fault with the physitians that affirm such infirmities to be curable with diet , and not by inchantments ; saying , that physitians do only attend upon the body , and that which is perceiveable by outward sense ; and that as touching this kind of divine philosophy , they have no skill at all : and to make divels and spirits seeme yet more corporall and terrene , he saith that certaine divels are belonging to certaine countries , and speake the languages of the same countries , and none other ; some the assyrian , some the chaldaean , and some the persian tongue , and that they feele stripes , and feare hurt , and specially the di●t of the sword ( in which respect conjurors have swords with them in their circles , to terrifie them ) and that they change shapes , even as sodainly as men doe change colour with blushing , fear , anger , and other moods of the mind . he saith yet further , that there be brute beasts among them , and yet divels , and subject to any kind of death ; insomuch as they are so foolish , as they may be compared to flies , fleas , and wormes , who have no respect to any thing but their food , not regarding or remembring the hole from out of whence they came last . marry divels compounded of earth , cannot often transform themselves , but abide in someone shape , such as they best like , and most delight in ; to wit , in the shape of birds or women ; and therefore the greeks call them n●idas , noreidas , and dreidas , in the feminine gender ; which dreidae inhabited , ( as some write ) the islands beside scotland called druidae , which by that means had their denomination and name . other divels that dwell in dryer places transforme themselves into the masculine kind . finally psellus saith they know our thoughts , and can prophesie of things to come . his definition is , that they are perpetuall mindes in a passible body . to verify these toies he saith , that he himself saw in a certain night a man brought up by aletus libius into a mountain , and that hee took an hearb , and spat thrice into his mouth , and annointed his eyes with a certain ointment , so as thereby he saw great troops of divels , and perceived a crow to flie into his mouth ; and since that houre he could prophesie at all times , saving on good-friday , and easter-sunday . if the end of this tale were true , it might not only have satisfied the greek-church , in keeping the day of easter , together with the church of rome ; but might also have made the pope ( that now is ) content with our christmas and easter day , and not to have gathered the minutes together , and reformed it so , as to shew how falsly he and his predecessors ( whom they say could not erre ) hath observed it hitherto . and truly this , and the dansing of the sun on easter day morning sufficiently or rather miraculously proveth that computation , which the pope now beginneth to doubt of , and to call in question . chap. v. the opinion of fascius cardanus touching spirits , and of his familiar divell . fascius cardanus had ( as he himself and his son hierome cardanus report ) a familiar divell , consisting of the fiery element , who , so long as he used conjuration , did give true answers to all his demands ; but when he burned up his book of conjurations , though he resorted still unto him , yet did he make false answers continually . he held him bound twenty and eight years , and loose five years . and during the time that he was bound , he told him that there were many divels or spirits . he came not alwayes alone , but sometimes some of his fellows with him . he rather agreed with psellus then with plato : for he said they were begotten , 〈◊〉 died , and lived long ; but how long they told him not : howbeit , as he might conjecture by the divels face , who was years old , and ( yet appeared very young , he thought they lived two or three hundred yeares ; and they said that their soules and ours also died with their bodies . they had schooles and universities among them : but he conceived not that any were ●o dull headed , as psellus maketh them . but they are very quick in credit , that beleeve such fables , which indeed is the ground-worke on witchcraft and conjuration . but these histories are so grosse and pal●pable , that i might be thought as wise in going about to confute them , as to answer the stories of fryer rush , adam bell , or the golden legend . chap. vi. the opinion of plato concerning spirits , divels and angels , what sacrifices they like best , what they feare , and of socrates his familiar divell . plato and his followers hold , that good spirits appear in their own likenesse ; but that evill spirits appeare and shew themselves in the form of other bodies ; and that one divell reigneth over the rest , as a prince doth in every perfect common-wealth over men . item , they obtain their purposes and desires , only by intreaty of men and women ; because in nature they are their inferiors and use authority over men none otherwise ▪ than priests by vertue of their function , and because of religion wherein ( they say ) they execute the office of god. sometimes they say that the fiery spirits or supreme substances enter into the pur●● of the minde , and so obtaine their purpose ; sometimes otherwise to wit , by vertue of holy charmes , and even as a poore man obtained for gods sake any thing at a princes hand as it were by importunat●nesse . the other sort of divels and defiled soules are so conversant on earth , ●● that they doe much hurt unto earthly bodies , specially in leachery , gods and angels ( say they ) because they want all materiall and grosse substance , desire most the pure sacrifice of the minde . the grosser and more terrestriall spirits desire the grosser sacrifices ; as beasts and cattell . they in the middle or mean region delight to have frankincense , and su●● meane stuffe offered unto them : and therefore ( say they ) it is necessary to sacrifice unto them , all manner of things , so the same be slato●● and dye not of their own accord ; for such they abhor . some say that spirits fear wonderfully vain threats , and thereupon will depart ; as if you tell them that you will cut the heavens in peeces , or reveal their secrets as complaine of them to the gods , or s●y that you will do any impossibility or such things as they cannot understand ; they are so timerous , as they will presently be gone : and that is thought the best way to be rid of them . but these be most commonly of that sort or company which are called principatus , being of all other the most easie to be conjured . they say socrates had a familiar divell : which plato relyeth much upon , using none other argument to prove that there are such spirits , but because socrates ( that would not lye ) said so ; and pardy because that divell did ever disswade and prohibit , not only in socrates his owne cases , but sometimes in his friends behalf ; who ( if they had been ruled ) might through his admonition have saved their lives . his disciples gathered that his divell was saturnall , and a principall fiery divell ; and that he , and all such as doe naturally know their divels , are only such as are called daemonii viri , otherwise , couseners . item , they say that fiery spirits urge men to contemplation , the airy to businesse , the watery to lust ; and among these there are some that are martiall , which give fortitude ; some are joviall , giving wisdome ; some saturniall , always using disswasion and dehor●ing . item , some are born with us , and remaine with us all our life ; some are meer strangers , who are nothing else but the souls of men departed● his life , &c. chap. vii . plato's nine orders of spirits and angels , d●onysius his division thereof not much differing from the same , all disproved by learned divines . plato proposeth or setteth forth nine severall orders of spirits , besides the spirits and soules of men . the first spirit is god that commandeth all the residue ; the second are those that are called idiae , which give all things to all men ; the third are the soules of heavenly bodies which are mortall ; the fourth are angels ; the fift archangels ; the sixt are divels , who are ministers to infernall powers , as angels are to supernall ; the seventh are half gods ; the eight are principalities ; the ninth are princes . from which division dionysius doth not much swarve , saving that he dealeth ( as he saith ) only with good spirits , whom he likewise divideth into nine parts or offices . the first he calleth seraphim , the second cherubim , the third thrones , the fourth dominations , the fift vertues , the sixt powers , the seventh principalities , the eight archangels , the ninth and inferiour sort hee calleth angels . howbeit , some of these ( in my thinking ) are evill spirits ; or else paul gave us evill counsell , when he willed us to fight against principalities , and powers , and all spirituall wickednesse . but dionysius in that place goeth further , impropriating to every country , and almost to every person of any accompt , a peculiar angell ; as to iewry , he assigneth michael ; to adam , razael ; to abraham , zekiel ; to isaack , raphael ; to iacob , peliel ; to moses , metraton , &c. but in these discourses be either followed his owne imaginations and conceipts , or else the corruptions of that age . neverthelesse , i had rather confute him by m. calvine , and my kinsman m. deering , than by my selfe , or mine own words . for m. calvine saith , that dionysius , herein spe●●●eth not as by h●arsay , but as though he had slipped down from heave● , and told of things which he had seen . and yet ( saith he ) paul was 〈◊〉 into the third heaven , and reporteth no such matters . but if you read m ▪ deering upon the first chapter to the hebrews , you shall see this matter ●otably handled ; where he saith , that whensoever archangell is mentioned in the scriptures , it signifieth our saviour christ , and no creature ▪ and certaine it is that christ himself was called an angell . the names also of angels , as mith●el , gabriel , &c. are given to them ( saith calvine ) according to the capacity of our weaknesse . but because the decision of this is neither within the compasse of mans capacity , nor yet of his knowledge , i will proceed no further to discusse the same , but to shew the absurd opinions of papists and witchmongers on the one side , and the most sober and probable collections of the contrary minded on the ot●er side . chap. viii . the commencement of divels fondly gathered out of the . of isa. of lucifer and of his fall , the cabalists the thalmudists and schoolm●ns opinions of the crea●ion of angels . the witchmongers , which are most commonly bastard divines , doe fondly gather and falsly conceive the commencement of divels out of the fourteenth of isay , where they suppose lucifer is cited ▪ as the nam● of an angell ; who on a time being desirous to be checkmate with god himself , would needs ( when god was gone a little aside ) be sitting down or rather pirking up in gods own principall and cathedrall chair ; and that therefore god cast him and all his confederates out of heaven : so as some fell down from thence to the bottom of the earth ; some having descended but into the middle region , and the tail of them having not yet passed through the higher region , stayed even then and there , when god said , ho. but god knoweth there is no such thing meant nor mentioned in that place . for there is only fore-shewed the deposing and deprivation of king nebuchadnezzar , who exalting himself in pride ( as it were above the starres ) esteemed his glory to surmount all others , as farre as lucifer the bright morning starre shineth more gloriously than the other common starres , and was punished by exile , untill such time as he had humbled himself ; and therefore metaphorically was called lucifer . but forsooth , because these great clerks would ' be thought methodicall , and to have crept out of wisdomes bosome , who rather crawled out of follies breec●es ; they take upon them to shew us , first , whereof these angels that fell from heaven were created ; to wit , of the left side of tha● massie mold , whereof the world was compounded , the which ( say they ) was putredo terrae ; that is , the rottennesse of the earth . the cabalist● with whom avicen seemeth to agree , say that one of these begat another● others say , they were made all at once . the greeks doe write that angels were created before the world . the latinists say they were made the fourth day , when the stars were made . laurence ananias saith , they were made the first day , and could not be made the fourth day , because it is written ; quando sa●ta sunt sider a , laudaverunt me angel● : when the stars were made the angels praised me ; so as ( saith he ) they were made under the names of the heavens . there is also a great question among the schoolemen , whether more angels sell down with lucifer , or remained in heaven with michael . many having a bad opinion of the angels honesties , affirm that the greater part fell with lucifer ; but the better opinion is ( saith laurentius ananias ) that the most part remained . and of them that think so , some say the tenth part were cast down , some the ninth ; and some gather upon s. iohn , that the third part were only damned ; because it is written , that the dragon with his raile plucked down with him the third part of the starres . chap. ix . of the contention between the greek and latine church touching the fall of angels , the variance among papists themselves herein , a conflict between michael and lucifer . there was also another contention between the greek church and the latine ; to wit , of what orders of angels they were that did fall with lucifer . our schoolmen say they were of all the nine orders of angels in lucifers conspiracy . but because the superior order was of the more noble constitution and excellent estate , and the inferior of a less worthy nature , the more part of the inferior orders fell as guilty and offenders with lucifer . some say the divell himself was of the inferior order of angels , and some that he was of the highest order ; because it is written , in cherubim extentus & protegens posui te in monte sanct● dei , extended upon a cherubin and protecting , i have put thee in the holy mountain of god. and these say further , that he was called the dragon , because of his excellent knowledge . finally these great doctors conclude , that the divell himselfe was of the order of seraphim , which is the highest , because it is written , quomodo enim mane oriebaris lucifer ? for when thou didst rise in the morning o lucifer ? they of this sect affirm , that cacodsmones were they that rebelled against iove ; i mean they of plato his sect , himself also holding the same opinion . our schoolmen differ much in the cause of lucifers fall . for some say it was for speaking these words , ponam sedem meam in aquilone , & similis ero altissimo , i will put my seat in the north , and i will be like the most high. others say , because he utterly refused felicity , and thought scorn thereof ; others say , because he thought all his strength proceeded from himself , and not from god ; others say that it was , because he attempted to doe that by himself , and his own ability , which he should have obtained by the gift of another ; others say , that his condemnation grew hereupon , for that he challenged the place of the messias ; others say , because he detracted the time to adore the majesty of god , as other angels did ; others say , because he utt●rly refused it . scotus and his disciples say that it was , because he rebelliously claimed equall omnipotency with god ; with whom lightly the themists never agree . others say it was for all these causes together , and many more : so as hereupon ( saith laurentius ananias ) grew a wonderfull conflict between michael and the good angels on the one side , and lucifer and his siends on the other : so as , after a long and doubtfull s●itmish , michael overthrew lucifer , and turned him and his fellowes ou● of the doores . chap. x. where the battell between michael and lucifer was fought , how long it continued , and of their power ; how fondly papists and infidels write of them , and how reverently christians ough● i● think of them . now where this battel was fought , and how long it continued , there is as great contention among the schoolemen , as was betwixt michael and lu●ifer . the thomists say this battel was fought in the empyreal he●ven , where the abode is of blessed spirits , and the place of pleasure and felicity . augustine and many others say , that the battel was fought in the highest region of the air ; others say , in the sirmament ; others in p●radise . the thomists also say it continued but one instant or prick of time● for they tarried but two instants in all , even from their creation to their expulsion . the scotists say , that between their production and their ●●l , there were just four instants . neverthelesse , the greatest number of schoolemen affirm , that they continued only three instants ; becaus● 〈◊〉 stood with gods justice , to give them three warnings ; so as at the t●●● warning lucifer fel down like lead ( for so are the words ) to the bo●●●●● of hell ; the rest were left in the air , to tempt man. the sadduces 〈◊〉 as grosse the other way ; for they said , that by angels was meant nothing else , but the motion that god doth inspire in men , or the tokens of his power . he that readeth eusebius shall see many more absurd opinions and asseverations of angels ; as how many thousand years they serve as angels , before they come to the promotion of archangels , &c. monsieur bodin , m. mal. and many other papists gather upon the seventh of daniel , that there are just ten millions of angels in heaven . many ●y that angels are not by nature , but by office . finally , it were infini●e to shew the absurd and curious collections hereabout . i for my part think with calvine , that angels are creatures of god ; though moses spake ●●thing of their creation , who only applied himselfe to the capacity of the common people , reci●ing nothing but things seen . and i say further wi●● him , that they are heavenly spirits , whose ministration and service god useth ; and in that respect are called angels . i say yet again wi●● hi● that it is very certain , that they have no shape at all ; for they are spirits , who never have any ; and finally , i say with him , that the scriptures , for the capacity of our wit , doth not in vain paint out angels unto us with wings ; because we should conceive , that they are ready swiftly to succour us . and certainly all the founder divines do conceive and give out , that both the names and also the number of angels are set downe in the scripture by the holy-ghost , in termes to make us understand the greatnesse and the manner of their message● ; which ( i say ) are either expounded by the number of angels , or signified by their names . furthermore , the schoole doctors affirme , that four of the superior orders of angels never take any forme or shape of bodies , neither are sent of any arrand at any time . as for archangels , ●hey are sent only about great and secret matters ; and angels are common hacknies about every trifle ; and that these can take what shape or body they list ; marry they never take the form of women and children . item they say that angels take most terrible shapes : for gabriel appeared to mary , when he saluted her , facie rutilante , veste coruscante , ingressu mirabili , aspectu terribili , &c. that is , with a bright countenance , shining attire , wonderful gesture , and a dreadful visage , &c. but of apparitions i have spoken somewhat before , and wil say more hereafter . it hath been long , and continueth yet a constant opinion , not only among the papists ; but among others also , that every man hath assigned him , at the time of his nativity , a good angel and a bad . for the which there is no reason in nature , nor authority in scripture . for not one angel , but all the angels are said to rejoice more of one convert , than of ninety and nine just . neither did one onely angel convey lazarus into abrahams bosome . and therefore i conclude with calvine , that he which referreth to one angel , the care that god hath to every one of us , doth himself great wrong : as may appear by so many fiery chariots shewed by elizaeus to his servant . but touching this mystery of angels , let us reverently think of them , and not curiously search into the nature of them , considering the vilene●se of our condition , in respect of the glory of their creation . and as for the foresaid fond imaginations and fables of lucifer , &c. they are such as are not only ridiculous , but also accomptable among those impious curiosities , and vain questions , which paul speaketh of : neither have they any title or letter in the scripture for the maintenance of their grosse opinions in this behalfe . chap. xi . whether they became divels which being angels kept not their vocation , in iude and peter ; of the fond opinion of the rabbins touching spirits and bugs , with a confutation thereof . wee do read in iude , and finde it confirmed in peter , that the angels kept not their first estate , but left their owne habitation , and sinned , and ( as iob faith ) committed folly : and that god therefore did cast them down into hell , reserving them in everlasting chains under darknesse , unto the judgement of the great day . but many divines say , that they find not any where , that god made divels of them , or that they became the princes of the world , or else of the aire ; but ●ather prisoners ▪ howbeit , divers doctors affirme , that this lucifer , notwithstanding his fal hath greater power than any of the angels in heaven : marry they say that there be certain other divels o● the inferiour sort of angels , which were then thrust out for smaller faults , and therefore are tormented with little paines , besides eternal damnation ; and these ( say they ) can doe little hurt . they affirme also , that they only use certain jugling knacks ▪ delighting thereby to make men laugh , as they travel by the high waies ; but other ( say they ) are much more churlish . for proof hereof they alledge the eighth of matthew , where he would none otherwise be satisfie● but by exchange , from the annoying of one man , to the destruction of a whole herd of swine . the rabbines , and namely rabbie abraham , writing upon the second of genesis , doe say , that god made the fairies , bugs , incubus , robin good fellow , and other familiar or domestical spirits and divels on the friday ; and being prevented with the evening of the sabbath , finished them not , but left them unperfect ; and therefore , that eve● since they use to flie the holinesse of the sabbath , seeking dark holes in mountains and woods , wherein they hide themselves til the end of the sabbath , and then come abroad to trouble and molest men . but as these opinions are ridiculous and fondly collected ; so if we have only respect to the bare word , or rather to the letter , where spirits or dive's are spoken of in the scriptures , we shal run into as dangerous absurdit●es as these are . for some are so carnally minded , that a spirit is no sooner spoken of , but immediately they think of a black man with cloven feet , a pair of hornes , a tail , clawes , and eies as broad as a bason , &c. but surely the divel were not so wise in his generation , as i take him to be , if he would terrifie men with such ugly shapes , though he could doe it at his pleasure . for by that means men should have good occasion and opportunity to flie from him , and to run to god for succour ; as the manner is of all them that are terrified , though perchance they thought not upon god a long time before . but in truth we never have so 〈◊〉 cause to be a fraid of the divel , as when he flatteringly insinuateth himself into our hearts , to satisfie , please , and serve our humours , enticing us to prosecute our owne appetites and pleasures , without any of these ●●ternal terrours . i would weete of these men where they doe finde in the scriptures , that some divels be spiritu●l , and some corporal ; or how these earthy or watery divels enter into the minde of man , augus●ine saith , and divers others affirme , that satan or the divel while we feed , allureth us with gluttony : he thrusteth lust into our generation ; and sloth into our exercise ; into our conversation , envie ; into our traffick , avarice ; into our correction , wrath ; into our government , pride ; he ●utteth into our hearts evil cogitations ; into our mouthes , lies , &c. when we wake , he moveth us to evill works ; when we sleep , to evil and file by dreames ; he provoketh the merry to loosnesse , and the sad to despair . chap. xii . that the divels assaults are spirituall and not temporall , and how grossely some understand those parts of the scripture . upon that , which hitherto hath been said , you see that the assaults of satan are spiritual , and not temporal ; in which respect paul wisheth us not to provide a corselet of steel to defend us from his clawes ; but biddeth us put on the whole armour of god , that we may be able to stand against the invasions of the divell . for we wrestle not against flesh and bloud ; but against principalities , powers , and spirituall wickednesse . and therefore he adviseth us to be sober and watch ; for the divel goeth about like a roaring lion , seeking whom he may devour . he meaneth not with carnal teeth ; for it followeth thus , whom resist ye stedfastly in faith . and again he saith , that which is spiritual only discerneth spiritual things ; for no carnal man can discerne the things of the spirit . why then should we think that a divel , which is a spirit , can be knowne , or made tame and familiar unto a natural man ; or contrary to nature , can be by a witch made corporal , being by god ordained to a spiritual proportion ? the cause of this grosse conceipt is , that we hearken more diligently to old wives , and rather give credit to their fables , than to the word of god ; imagining by the tales they tell us , that the divel is such a bulbegger , as i have before described . for whatsoever is proposed in scripture to us by parable , or spoken figuratively or significatively , or framed to our grosse capacities , &c. is by them so considered and expounded , as though the bare letter , or rather their grosse imaginations thereupon were to be preferred before the true sense and meaning of the word . for i dare say , that when these blockheads read iothans parable in the ninth of judges to the men of sichem ; to wit , that the trees went out to annoint a king over them , saying to the olive tree , reigne thou over us ; who answered and said , should i leave my fatnesse , &c. they imagine that the wooden trees walked , and spake with a mans voice : or else , that some spirit entred into the trees , and answered as is imagined they did in the idols and oracles of apollo , and such like ; who indeed have eyes , and see not ; ears and hear not ; mouthes , and speak not , &c. chap. xiii . the equivocation of this word spirit , how diversly it is taken in the scriptures , where ( by the way ) is taught that the scripture is not alwayes literally to be interpreted , nor yet allegorically to be understood . such as search with the spirit of wisdome and understanding , shal finde , that spirits , as well good as bad , are in scriptures diversly taken : yea they shal well perceive , that the divel is no horned beast . for a sometimes in the scriptures , spirits and divels are taken for infirmities of the body ; b sometimes for the vices of the minde ; sometimes also for the gifts of either of them . c sometimes a man is called a divel , as iudas in the sixt of iohn , and peter in the xvi . of matthew . d sometimes a spirit is put for the gospel ; sometimes for the mind or soul of man ; sometimes e for the will of man , his minde and counsell ; sometimes f for teachers and prophets ; sometimes g for zeal towards god ; sometimes h for joy in the holy-ghost , &c. and to interpret unto us the nature and signification of spirits , we find these words written in the scripture ; to wit , the spirit of the lord shal rest upon him ; the spirit of counsel and strength ; the spirit of wisdome and understanding ; the spirit of knowledge and the fear of the lord. again , i will pour out my spirit upon the house of david , &c. the spirit of grace and compassion . again , ye have not received the spirit of bondage , but the spirit of adoption . , and therefore paul saith , to one is given , by the spirit , the word of wisdome ; to another , the word of knowledge by the same spirit , to another , the gift of healing ; to another , the gift of faith by the same spirit ; to another , the gift of prophesie ; to another , the operation of great works ; to another , the discerning of spirits ; to another , the diversity of tongues ; to another , the interpretation of tongues : and all these things worketh one and the self same spirit . thus farre the words of paul. and finally , esay saith , that the lord mingled among them the spirit of errour . and in another place , the lord hath covered you with a spirit of slumber . as for the spirits of divination spoken of in the scripture , they are such as was in the woman of endor , the philippian woman , the wench of westwell , and the holy maid of kent ; who were indued with spirits or gifts of divination , whereby they could make shift to gain money , and abuse the people by sleights and crafty inventions . but these are possessed of borrowed spirits , as it is written in the book of wisdome ; and spirits of meer cousenage and deceipt , as i have sufficiently proved elsewhere . i deny not therefore that there are spirits and divels , of such substance as it hath pleased god to create them . but in what place soever it be found or read in the scriptures , a spirit or divel is to be understood spiritually , and is neither a corporall nor a visible thing . where it is written , that god sent an evil spirit between abimelech , and the men of sichem , we are to understand , that he sent the spirit of hatred , and not a bulbegger . also where it is said ; if the spirit of jealousie come upon him ▪ it is as much to say as ; if he be moved with a jealous minde : and not that a corporal divel assaulteth him . it is said in the gospel ; there was a woman , which had a spirit of infirmity . years , who was bowed together , &c. whom christ , by laying his hand upon her , delivered of her disease . whereby it is to be seen , that although it be said , that satan had bound her , &c. yet that it was a sicknesse or disease of body that troubled her ; for christs own words expound it . neither is there any word of witchcraft mentioned , which some s●y was the cause thereof . there were seven divels cast out of mary magdalen . which is not so grossely understood by the learned , as that there were in her just seven corporal divels , such as i described before elsewhere ; but that by the number of seven divels , a great multitude , and an uncertain number of vices is signified ; which figure is usual in divers places of the scripture . and this interpretation is more agreeable with gods word , than the papisticall paraphrase , which is ; that christ , under the name of the seven divels , recounteth the seven deadly sins only . others allow neither of these expositions ; because they suppose that the efficacy of christs miracle should this way be confounded ; as though it were not as difficult a matter , with a touch to make a good christian of a vicious person ; as with a word to cure the ague , or any other disease of a sick body . i think not but any of both these cures may be wrought by means , in processe of time , without miracle ; the one by the preacher , the other by the physitian . but i say that christs work in both was apparently miraculous : for with power and authority , even with a touch of his finger , and a word of his mouth , he made the blinde to see , the halt to goe , the lepers clean , the deaf to hear , the dead to rise again , and the poor to receive the gospel , out of whom ( i say ) he cast divels , and miraculously conformed them to become good christians , which before were dissolute livers ; to whom he said , go your wayes and sin no more . chap. xiv . that it pleased god to manifest the power of his sonne and not of witches by miracles . jesus christ , to manifest his divine power , rebuked the winds , and they ceased ; and the waves of water , and it was calme ; which if neither our divines nor physicians can do , much lesse our conjurors , and least of all our old witches can bring any such thing to passe . but it pleased god to manifest the power of christ jesus by such miraculous and extraordinary means , providing and as it were preparing diseases , that none otherwise could be cured , that his sons glory , and his peoples faith might the more plainly appear ; as namely , leprosie , lunacy , and blindnesse , as it is apparent in the gospel , where it is said , that the man was not stricken with blindnesse for his owne sinnes , nor for any offence of his ancestors ; but that he was made blinde , to the intent the works of god should be shewed upon him by the hands of jesus christ. but witches with their charmes can cure ( as witchmongers affirme ) all these diseases mentioned in the scripture , and many other more ; as the gout , the toothach , &c. which we find not that ever christ cured . as touching those that are said in the gospel to be possessed of spirits , it seemeth in many places that it is indifferent , or all one , to say ; he is possessed with a divel ; or , he is lunatick or phrentick ; which disease in these dayes is said to proceed of melancholy . but if every one that now is lunatick , be possessed with a real divel ; then might it be thought , that divels are to be thrust out of men by medicines . but who saith in these times with the woman of canaan , my daughter is vexed with a divel , except it be presupposed , that she meant her daughter was troubled with some disease ? indeed we say , and say truely , to the wicked , the divel is in him : but we mean not thereby , that a real divel is gotten into his guts . and if it were so , i marvel in what shape this reall divel , that possesseth them , remaineth . entreth he into the body in one shape , and into the minde in another ? if they grant him to be spiritual and invisible , i agree with them . some are of opinion , that the said woman of canaan meant indeed that her daughter was troubled with some disease ; because it is written instead of that the divel was cast out , that her daughter was made whole , even the selfe same houre . according to that which is said in the . of matthew ; there was brought unto christ one possessed of a divel , which was both blinde and dumbe , and he healed him : so as , he that was blind and dumbe both spake and saw . but it was the man , and not the divel , that was healed , and made to speak and see . whereby ( i say ) it is gathered , that such as were diseased , as well as they that were lunatick , were said sometimes to be possessed of divels . chap. xv. of the possessed with divels . here i cannot omit to shew , how fondly divers writers , and namely , iames sprenger , and henry institor do gather and note the cause , why the divel maketh choice to possesse men at certaine times of the moone ; which is ( say they ) in two respects : first , that they may defame so good a creature as the moon ; secondly , because the brain is the moistest part of the body . the divel therefore considereth the aptnesse and conveniency thereof ( the * moon having dominion over all moist things ) so as they take advantage thereby , tho better to bring their purposes to passe . and further they say , that divels being conjured and called up , appear and come sooner in some certain constellations , than in other some : thereby to induce men to think , that there is some godhead in the starres . but when saul was relieved with the sound of the harp , they say that the departure of the divel was by means of the signe of the crosse imprinted in davids veins : whereby we may see how absurd the imaginations and devices of men are , when they speak according to their owne fancies , without warrant of the word o● god. but me thinks it is very absurd that iosiphus affirmeth ; to wit , that the divel should be thrust out of any man by vertue of a root . and as vain it is , that aelianus writeth of the magicall hearb cynospastus , otherwise called aglaphotis ; which is all one with salomons root named raaros , as having force to drive out any divel from a man possessed . chap. xvi . that we being not throughly informed of the nature of divels and spirits , must satisfie our selves with that which is delivered us in the scriptures touching the same , how this word divell is to be understood both in the singular and plurall number , of the spirit of god and the spirit of the divell , of tame spirits , of ahab . the nature therefore and substance of divels and spirits , because in the scripture it is not so set down , as we may certainly know the same ; we ought to content and frame our selves faithfully to beleeve the words and sense there delivered unto us by the high spirit , which is the holy ghost , who is lord of all spirits ; alwayes considering , that evermore spirits are spoken of in scripture , as of things spirituall , though for the help os our capacities they are there sometime more grossely and corporally expressed , either in parables or by metaphors , than indeed they are . as for example ( and to omit the history of iob , which elsewhere i handle ) it is written ; the lord said , who shall entice ahab , that hee may fall at ramoth gilead , &c. then came forth a spirit , and stood before the lord , and said ; i will goe entise him . and the lord said , wherewith ? and he said ; i will goe and be a lying spirit in the mouth of all his prophets . then he said ; goe forth , thou shalt prevaile , &c. this story is here set forth in this wise , to bear with our capacities , and specially with the capacity of that age , that could not otherwise conceive of spirituall things , than by such corporall demonstrations . and yet here is to be noted , that one spirit , and not many or diverse , did possesse all the false prophets at once . even as in another place , many thousand divels are said to possesse one man ; and yet it is also said even in the self same place , that the same man was possessed only with one divell . for it is there said that christ met a man , which had a divell , and hoe commanded the foul spirit to come forth of the man , &c. but calvine saith , where satan or the divell is named in the singular number , thereby is meant that power of wickednesse , that standeth against the kingdome of justice . and where many divels are named in the scriptures , we are thereby taught , that we must fight with an infinite multitude of enemies , lest despising the fewnesse of them , we should be more flack to enter into barrell , and so fall into security and idlenesse . on the other side , it is as plainly set down in the scripture , that some are possessed with the spirit of god , as that the other are endued and bound with the spirit of the divell . yea sometimes we read , that one good spirit was put into a great number of person● ; and again , that divers spirits rested in and upon one man : and yet no reall or corporall spirit meant . as for example ; the lord took of the spirit that was upon moses , and put it upon the seventy elders , and when the spirit rested upon them , they prophesied . why should not this be as substantiall and corporall a spirit , as that wherewith the maid in the acts of the apostles was possessed ? also elisha intreated elia , that when he departed , his spirit might double upon him . we read also that the spirit of the lord came upon a othinel , upon b gidcon , c ieptha , d samson , e balaam , f saul , g david , h ezekiel , i zachary , k amasay ; yea it is written , that caleb had another spirit than all the israelites beside ; and in another place it is said , that l dani●l had a more excellent spirit than any other . so as , though the spirits , as well good as bad , are said to be given by number and proportion ; yet the quality and not the quantity of them is alwayes thereby meant and presuposed . howbeit i must confesse , that christ had the spirit of god without measure , as it is written in the evangelist iohn . but where it is said that spirits can be made tame , and at commandment , i say to those grosse conceivers of scripture with salomon , ( who as they falsly affirme was of all others the greatest conjuror ) saith thus in expresse words ; no man is lord over a spirit , to retaine a spirit at his pleasure . chap. vii . whether spirits and soules can assume bodies , and of their creation and substance , wherein writers doe extreamly contend and vary . some hold opinion , that spirits and soules can assume and take unto them bodies at their pleasure , of what shape or substance they lift ; of which mind all papists , and some protestants are , being more grosse than another sort , which hold that such bodies are made to their hands . howbeit , these doe varie in the elements , wherewith these spirituall bodies are composed . for ( as i have said ) some affirm that they consist of fire , some think of air , and some of the starres and other celestiall powers . but if they be celestiall , then ( as peter martyr saith ) must they follow the circular motion : and if they be elementary , then must they follow the motions of those elements , of which their bodies consist . of air they cannot be , for air is corpus homogeneum ; so as every part of air is air , whereof there can be no distinct members made . for an organicall body must have bones , sinews , veins , flesh , &c. which cannot be made of air . neither ( as peter martyr affirmeth ) can an airy body receive or have either shape or figure . but some ascend up into the clouds , where they find ( as they say ) diverse shapes and formes even in the air . unto which objection p. martyr answereth , saying , and that truly , that clouds are not altogether air , but have a mixture of other elements mingled with them . chap. xviii . certaine popish reasons concerning , spirits made of air , of day divels and night divels , and why the divell loveth no salt in his meat . many affirm ( upon a fable cited by m. mal. ) that spirits are of air , because they have been cut ( as he saith ) in sunder and closed presently again ; and also because they vanish away so suddenly . but of such apparitions i have already spoken , and am shortly to say more , which are rather seen in the imagination of the weak and diseased , than in verity and truth . which sights and apparitions , as they have been common among the unfaithfull ; so now , since the preaching of the gospell they are most rare . and as among fainthearted people ; namely , women , children , and sick folks , they usually swarmed : so among strong bodies and good stomachs they never used to appeare ; as elsewhere i have proved ; which argueth that they were only phantasticall and imaginary . now say they that imagine divels and spirits to be made of air , that it must needs bee that they consist of that element ; because otherwise when they vanish suddenly away , they should leave some earthy substance behinde them . if they were of water , then should they moisten the place where they stand , and must needs be shed on the floore . if they consisted of fire , then would they burn any thing that touched them : and yet ( say they ) abraham and lot washed their feet , and were neither scalded nor burnt . i finde it not in the bible , but in bodin , that there are day divels and night divels . the same fellow saith , that deber is the name of that divell , which hurteth by night ; and cheleb is he that hurreth by day : howbeit , he confesseth that satan can hurt both by day and night ; although it be certain ( as he saith ) that he can doe more harm by night than by day ; producing for example , how in a night he slew the first born of egypt . and yet it appeareth plainly in the text , that the lord himself did it . whereby it seemeth , that bodin putteth no difference between god and the divell . for further confirmation of this his foolish assertion , that divels are more valiant by night than by day , he alleadgeth the psalme , wherein is written , thou makest darknesse , and it is night , wherein all the beasts of the forrest creep forth , the lions roar , &c. when the sun riseth , they retire , &c. so as now he maketh all beast to be divels , or divels to be beasts . oh barbarous blindnesse ! this bodin also saith , that the divell loveth no salt in his meat , for that it is a sign of eternity , and used by gods commandement in all sacrifices ; abusing the scriptures , which hee is not ashamed to quote in that behalfe . but now i will declare how the scripture teacheth our dull capacities to conceive what manner of thing the divell is , by the very names appropriated unto him in the same . chap. xix . that such divels as are mentioned in the scriptures , have in their names their nature and qualities expressed , with instances thereof . such divels are mentioned in the scriptures by name , have in their names their nature and qualities expressed , being for the most part the idols of certaine nations idolatrously erected , in stead , or rather in spight of god. for beelzebub , which signifieth the lord of the flies , because he taketh every simple thing in his web , was an idol or oracle erected at ekron , to whom ahaziah sent to know whether he should recover his disease : as though there had been no god in israel . this divell beelzebub was among the jews reputed the principall divell . the grecians called him pluto , the latines , sumanus , quasi summum deorum manium , the chief ghost of spirit of the dead whom they supposed to walk by night : although they absurdly beleeved also that the soul died with the body . so as they did put a difference between the ghost of a man and the soul of a man : and so doe our papists ; howbeit , none otherwise but that the soul is a ghost , when it walketh on the earth , after the dissolution of the body , or appeareth to any man , either out of heaven , hell , or purgatory , and not otherwise . a nisroch signifieth a delicate tentation , and was worshipped by senacharib in assyria . b tarcat is in english , fettered , and was the divell or idoll of the hevites . c beelphegor , otherwise called priapus , the gap●ng or naked , god was worshipped among the moabites . d adramelech , that is , the cloke or power of the king , was an idoll at s●pharvais , which was a city of the assyrians . e chamos , that is feeling , or departing , was worshipped among the moabites . f dagon , that is , corn or grief , was the idoll of the philistines . g asarte , that is , a fold or flock , is the name of a shee idoll at sydonia , whom salomon worshipped ; some think it was venus , h melchom , that is , a king , was an idoll or divell , which the sons of ammo● worshipped . sometimes also we find in the scriptures , that divels and spirits take their names of wicked men , or of the houses or states of abominable persons : as astaroth , which ( as iosephus saith ) was the idoll of the philistines , whom the iews took from them at salomons commandment , and was also worshipped of salomon . which though it signifie riches , flocks , &c. yet it was once a city belonging to og the king of basan , where they say the giants dwelt . in these respects astaroth is one of the special divels named in salomons conjuration , & greatly imployed by the conjurors . i have sufficiently proved in these quotations , that these idols are dii gentium , the gods of the gentiles ; and then the prophet david may satisfie you , that they are divels , who saith dii gentium daemonia sunt , the gods of the gentiles are divels . what a divell was the rood of grace to be thought , but such a one as before is mentioned and described , who took his name of his curteous and gratious behaviour towards his worshippers , or rather those that offered unto him ? the idolatrous knavery whereof being now bewrayed , it is among the godly reputed a divell rather than a god ; and so are diverse others of the same stamp . chap. xx. diverse names of the divell , whereby his nature and disposition is manifested . it hath also pleased god to inform our weak capacities , as it were by similitudes and examples , or rather by comparisons , to understand what manner of thing the divell is , by the very names appropriated and attributed unto him in the scriptures ; wherein sometimes he is called by one name , sometimes by another , by metaphors according to his conditions . a elephas is called in iob , behemoth , which is , bruta ; whereby the greatnesse and brutishnesse of the divell is figured . leviathan is not much different from elephas ; whereby the divels great subtilty and power is shewed unto us . b mammon is the covetous desire of mony , wherewith the divell overcometh the reprobate . c daemon signifieth one , that is cunning or crafty . cacodaemon is perversly knowing . all those which in ancient times were worshipped as gods , were so called . d diabolus is calumniator , an accuser , or a slenderer . satan is adversarius , an adversary , that troubleth and molesteth . e abaddon a destroyer . f legio , because they are many . g prince of the air . h prince of the world . i a king of the sons of pride . k a roaring lion . l an homicide or manslayer , a lyer , and the father of lies . m the author of sin . n a spirit . yea sometimes he is called the spirit of the lord , as the executioner and minister of his displeasure , &c. sometimes , the o spirit of fornication , &c. and many other like epithets or additions are given him for his name . he is also called p the angell of the lord. q the cruell angell of satan . r the s angell of hell . the t great dragon , for his pride and force . the u red dragon , for his bloudinesse . x a serpent . an y owl , a z kite , a satyr , a crow , a pellican , a hedghog , a griph , a stork , &c. chap. xxi . that the idols or gods of the gentiles are divels , their divers names , and in what affaires their labours and authorities are imployed , wherein also the blind superstition of the heathen people is discovered . and for so much as the idols of the gentiles are called divels , and are among the unlearned confounded and intermedled with the divels that are named in the scriptures ; i thought it convenient here to give you ●a note of them , to whom the gentiles gave names , according to the offices unto them assigned . penates are the domesticall gods , or rather divels that were said to make men live quietly within doores . but some think these rather to be such , as the gentiles thought to be set over kingdoms ; and that lares are such as trouble private houses , and are set to oversee crosse wayes and cities . larvae are said to be spirits that walk only by night . genii are the two angels , which they supposed were appointed to wait upon each man. manes are the spirits which oppose themselves against men in the way . daemones were feigned gods by poets , as iupiter , iuno , &c. virunculi terrei are such as was robin good-fellow , that would supply the office of servants , specially of maids ; as to make a fire in the morning , sweep the house , grind mustard and malt , draw water , &c. these also rumble in houses , draw latches , goe up and down stairs , &c. dii geniales are the gods that every man did sacrifice unto at the day of their birth . tetrici be they that make folk afraid , and have such ugly shape , which many of our divines doe call subterranei . cobali are they that follow men , and delight to make them laugh , with tumbling , juggling , and such like toies . virunculi are dwarfs about three handfuls long , and doe no hurt ; but seem to dig in minerals , and to be very busie , and yet doe nothing . guteli or trulli are spirits ( they say ) in the likenesse of women , shewing great kindnesse to all men ; and hereof it is that we call light women , truls ▪ daemones montani are such as work in the minerals , and further the worke of the labourers wonderfully , who are nothing afraid of them . hudgin is a very familiar divell , which will doe no body hurt , except hee receive injury : but he cannot abide that , nor yet be mocked : he talketh with men friendly , sometimes visibly , and sometimes invisibly . there goe as many tales upon this hudgin , in some parts of germany , as there did in england of robin good-fellow . but this hudgin was so called , because he alwayes ware a cap or a hood ; and therefore i think it was robin hood . fryar rush was for all the world such another fellow as this hudgin , and brought up even in the same school ; to wit , in a kitchen ; in so much as the selfe same tale is written of the one as of the other , concerning the skullian , which is said to have been flaih , &c. for the reading whereof i i referre you to fryar rush his story , or else to iohn wier us , de praestigi●● daemonum . there were also familiares daemones , which we call familiars : such as socrates and caesar were said to have ; and such as feats sold to doctor burcot . quintus sertorius had diana her self for his familiar ; and numa pompilius had aegeria ; but neither the one nor the other of all these could be preserved by their familiars from being destroyed with untimely death . simon samareus boasted , that he had gotten by conjuration , the soul of a little child that was slain , to be his familiar , and that hee told him all things that were to come , &c. i marvell what priviledge soules have , which are departed from the body , to know things to come more than the soules within mans body . there were spirits , which they called albae mulieres , and albae sibyllae , which were very familiar , and did much harm ( they say ) to women with child , and to suckling children deumus as a divell is worshipped among the indians in calesute , who ( as they think ) hath power given him of god to judge the earth , &c. his image is horribly pictured in a most ugly shape . thevet saith , that a divell in america , called agnan , beareth sway in that country . in girue one grigrie is accounted the great divell , and keepeth the woods ; these have priests called charoibes , which prophesie after● hey have lien by the space of one houre prostrate upon a wench of twelve yeares old , and all that while ( say they ) he calleth upon a divell called hoviculs●ra , and then commeth fourth and uttereth his prophesie . for the true successe whereof the people pray all the while that he lieth groveling like a lecherous knave . there are a thousand other names , which they say are attributed unto divels ; and such as they take to themselves are more ridiculous than the names that are given by others , which have more leasure to devise them . in little bookes containing the cousening possessed , at maidstone , where such awonder was wrought , as also in other places , you may see a number of counterfeit divels names , and other trish trath . chap. xxii . of the romans chiefe gods called dii-selecti , and of other heathen gods , their names and offices . there were among the romans twenty idolatrous gods , which were called dii selecti sive electi , chosen gods ; whereof twelve were male , and eight female , whose names do thus follow : ianus , saturnus , iupiter , genius , mercurius , apollo , mars , vulcanus , neptunus , sol , o●cus and vibar , which were all he gods : tellus , ceres , iuno , minerva , luna , diana , venus and vesta , were all she gods . no man might appropriate any of these unto himselfe , but they were left common and indifferent to all men dwelling in one realme , province , or notable city . these heathen gentiles had also their gods , which served for sundry purposes ; as to raise thunder , they had statores , tonantes , feretrii , and iupiter elicius . they had cantius , to whom they prayed for wise children , who was more apt for this purpose than minerva that issued out of iupiters owne braine . lucina was to send them that were with childe safe delivery , and in that respect was called the mother of child wives . opis was called the mother of the babe new borne , whose image women with child hanged upon their girdles before their bellies , and bare it so by the space of nine moneths ; and the midwife alwayes touched the child therewith before she or any other layed hand thereon . if the child were well borne , they sacrificed thereunto , although the mother miscaried : but if the child were any part unperfect , or dead , &c. they used to beat the image into powder , or to burne or drowne it . vagianus was he that kept their children from crying , and therefore they did always hang his picture about babes neckes : for they thought much crying in youth portended ill fortune in age . cuninus , otherwise cunius , was he that preserved ( as they thought ) their children from misfortune in the cradle . ruminus was to keepe their dugs from corruption . volumnus and his wife volumna were gods , the one for yong men , the other for maids that desired marriage : for such as prayed devoutly unto them , should soone be marryed . agrestis was the god of the fields , and to him they prayed for fertility . b●llus was the god of warre and warriers , and so also was victoria , to whom the greatest temple in rome was built . honorius was he that had charge about in keepers , that they should well intreat pilgrimes . b●recynthia was the mother of all the gods . aesculanus was to discover their mines of gold and silver , and to him they prayed for good successe in that behalfe . aesculapius was to cure the sicke , whose father was a●ollo , and served to keepe weeds out of the corne . segacia was to make seeds to grow . flo●a preserved the vines from frosts and blasts . sylvanus was to preserve them that walked in gardens . bacchus was for drunkards . pavor for cowherds ; meretrix for whores , to whose honour there was a temple built in rome , in the middest of forty and foure streets , which were all inhabited with common harlots . finally colatina , alias clotina , was goddesse of the stoole , the jakes , and the privy , to whom as to every of the rest , there was a peculiar temple edified : besides that notable temple called panth●o● , wherein all the gods were placed together ; so as every man and woman , according to their sollyes and devotions , might go thither and worship what gods they list . chap. xxiii . of diverse gods in diverse countres . the aegyptians were yet more foolish in this behalfe than the romans ( i meane the heathenish romans that then were , and not the popish romans that now are , for no nation approcheth neere to these in any kind of idolatry . ) the aegyptians worshipped anubis in the likenesse of a dog , because he loved dogs and hunting . yea they worshipped all living creatures , as namely of beasts , a bullocke , a dog , and a cat ; of flying fowles , ibis ( which is a bird with a long bill , naturally devouring up venemous things and noisome serpents ) and a sparrow hawke ; of fishes they had two gods ; to wit , lepidotus piscis , and oxyrinchus . the saitans and thebans had to their god a sheepe . in the city lycopolis they worshipped a woolfe ; in herin●polis , the cynocephalus ; the leopolitans , a lion ; in le●topolis , , a fish in nilus called latus . in the city cynopolis they worshipped anubis . at babylon , besides memphis , they made an onion their god ; the th●bans an eagle ; the maendescans , a goate ; the persians , a fire called orimasda ; the arabians , bacchus , venus , and diasaren ; the boeotians , amphyaraus ; the aphricans , mopsus ; the scy●hians , minerva ; the nancratits , serapis , which is a serpent ; astartes ( being as cicero writeth the fourth venus , who was she , as others affirme , whom solomon worshipped at his concubines request ) was the goddesse of the assyrians . at noricum ▪ being a part of bavaria , they worship tibilenus ; the moores worship iuba● the macedonians , gabirus ; the poenians , vranius ; at samos iuno was their god ; at paphos , venus ; at lemnos , vulcane ; at naxos , liberus ; at lampsacke , priapus with the great genitals ; who was set up at hellespont to be adored . in the i le diomedea , diomedes ; at delphos , apollo ; at ephes●s , diana was worshipped . and because they would play small game rather than sit out , they had acharus cyrena●cus , to keepe them from flies and flieblowes ; hercules canopius , to keepe them from fleas ; apollo parnopesus , to keepe their cheeses from being mouseaten . the gre●ks were the first , that i can learne to have assigned to the gods their princ●pall kingdomes and offices : as iupiter to rule in heaven , pluto in hell , neptune in the sea , &c. to these they joyned , as assistants , divers commissioners ; as to iupiter , saturne , mars , venus , mercurie , and m●nerva : to neptune , nereus , &c. tutilina was only a mediatrix to iupiter , not to destroy corne with thunder or tempests , before whom they usually lighted candles in the temple , to appease the sane , according to popish custome in these days . but i may not repeate them all by name , for the gods of the gentiles were by good record , as varre and others report , to the number of . thousand , and upward . whereby the reasonable reader may judge their superstitious blindnesse . chap. xxiiii . of popish provinciall gods , a comparison betweene them and heathen gods , of physicall gods , and of what occupation every popish god is . now if i thought i could make an end in any reasonable time , i would begin with our antichristian gods , otherwise called popish idols , which are as ranke divels as dii gentium , gods of the gentiles , spoken of in the psalmes or as dii montium , gods of the mountaine , set forth and rehearsed in the first booke of the king● ; or as dii terrarum or dii populorum , gods of the earth or of people , mentioned in the second of the chronicles . and in the first of the chronicles . or as dii terrae , gods of the earth , in iudges . or as dii filiorum seir , gods of the sonnes of seir in the second of the chronicles . or as dii alieni , strange gods , which are so often mentioned in the scriptures . surely , there were in the popish church more of these in number , more in common , more private , more publike , more for lewd purposes , and more for no purpose , than among all the heathen , ●ither heretofore , or at this present time : for i dare undertake , that for every heathen idoll i might produce twenty out of the popish church . for there were proper idols of every nation : as s george on horsebacke for england ( excepting whom there is said to be no more horsemen in heaven save only s. martine ) s. andrew for burgundie and scotland , s. michael for france , s. iames for spaine , s. patrike for ireland , s. dav●d for wales , s. peter for rome , and some part of italy . had not every city in all the popes dominions his severall patron ? as paule for london , de●is for paris , ambrose for millen , loven for gaunt , romball for mackline , s. marks lion for venice , the three magitian kings for cullen , and so of other . yea , had they not for every small towne , and every village and parish ( the names whereof i am not at leisure to repeat ) a severall idoll ? as s. sepulchre , for one : s. bride , for another ; s. all hallowes , all saints , and our lady for all at once : which i thought meeter to rehearse , than a bedroll of such a number as are in that predicament . had they not bee idols and shee idols , some for men , some for women ; some for beasts , some for fowles , &c. do you not think that s. martin might be opposed to bacchus ? if s. martine be too weak we have s. vrbane , s. clement , and many other to assist him . was venus and merctrix an advocate for whores among the gentiles ? behold , there were in the romish church to encounter with them , s. aphra , s. aphrodite , and s. maudline . but insomuch as long mug was as very a whore as the best of them , she had wrong that she was not also canonized , and put in as good credit as they ; for she was a gentlewoman born ; whereunto the pope hath great respect in canonizing of his saints . for ( as i have said ) he canonizeth the rich for saints , and burneth the poor for witches . but i doubt not , magdalen , and many other godly women are very saints in heaven , and should have been so , though the pope had never canonized them ; but ●e doth them wrong , to make them the patronesses of harlots and strong strumpets . was there such a traitor among all the heathen idols , as s. thomas be●ket ? or such a whore as s. bridget ? i warrant you s. hugh was as good a huntsman as anubis . was vulcane the protector of the heathen smithes ? yea forsooth , and s. euloge was patron for ours . our painters had luke , our weavers had steven , our millers had arnold , our tailors had goodman , our sowters had crispine , our potters had s. gore with a divell on his shoulder and a pot in his hand . was there a better horse-leech among the gods of the gentiles than s. loy ? or a better sowge●●r than s. anthony ? or a better toothdrawer than s. apolline ? i beleeve that apollo parnopeius was no better a ratcatcher than s. gertrude , who hath the popes patent and commendation therefore . the thebans had not a better shepherd than s. ●endcline , nor a better gissard to keep their geese than gallus . but for physick and surgery , our idols exceed them all . for s. iohn , and s. valentine excelled at the falling evill . s. roch 〈◊〉 good at the plague , s. petronill at the ague . as for s. margaret , she passed lucina for a midwife , and yet was but a maid ; in which respect s. ●opurge is joyned with her in commission . for mad men , and such as are possessed with divels , s. romane was excellent , and fryer ruffine was also prettily skilful in that art . for botches and biles , cosmus and damian ; s. clare for the eyes , s. apolline for teeth , s. iob for the * pox . and for sore breasts s. agatha was as good as ruminus . whosoever served servatius well , should be sure to lose nothing : if servatius failed in his office , s. vinden could supply the manes with his cunning ; for he could cause all things that were lost to be restored again . but here lay a straw for a while and i will shew you the names of some , which exceed these very far , and might have been canonized for archsaints ; all the other saints or idols being in comparison of them but bunglers , and benchwhistlers . and with your leave , when all other saints had given over the matter , and the saints utterly forsaken of their servitors , they repaired to these that i shal name unto you , with the good consent of the pope , who is the fautor , or rather the patrone of all the saints , divels , and idols living or dead , and of all the gods save one . and whereas none other saint could cure above one disease , in so much as it was idolatry , folly i should have said , to goe to iob for any other malady than the pox ; nothing commeth amisse to these . for they are good at any thing , and never a whit nice of their cunning : yea greater matters are said to be in one of their powers , than is in all the other saints . and these are they : s. mother bungi● , s. mother paine , s. feats , s. mother still , s. mother du●ten , s. kytrell , s. ursula kempe , s. mother newman , s. doctor heron , s. rosimund a good old father , and diverse more that deserve to be registred in the popes kalendar , or rather the divels rubrick . chap. xxv . a comparison between the heathen and the papists , touching their excuses for idolatry . and because i know , that the papists will say , that their idols are saints , and no such divels as the gods of the gentiles were : you may tell them , that not only their saints , but the very images of them were called divi. which though it signifie gods , and so by consequence idols or friends : yet put but an ( ●● ) thereunto , and it is divill in english. but they will say also that i do them wrong to gibe at them ; because they were holy men and holy women . i grant some of them were so , and further from allowance of the popish idolatry employed upon them , than grieved with the derision used against that abuse . yea even as silver and gold are made idols unto them that love them too well , and seek too much for them : so are these holy men and women made idols by them that worship them , and attribute unto them such honour , as to god only appertaineth . the heathen gods were for the most part good men , and profitable members to the commonwealth wherein they lived , and deserved fame &c. in which respect they made gods of them when they were dead ; as they made divels of such emperours and philosophers as they hated , or as had deserved ill among them . and is it not even so , and worse , in the common wealth and church of popery ? doth not the pope excommunicate , curse , and condemne for hereticks , and drive to the bottomlesse pit of hell , proclaiming to the very divels , all those that either write , speak , or think , contrary to his idolatrous doctrine ? cicero , when he derided the heathen gods , and inveyed against them that yeelded such servile honour unto them , knew the persons , unto whom such abuse was committed , had well deserved as civill citizens ; and that good fame was due unto them , and not divine estimation . yea the infidels that honoured those gods , as hoping to receive benefits for their devotion employed that way , knew and conceived that the statues and images , before whom with such reverence they powred forth their prayers , were stocks and stones , and only pictures of those persons whom they resembled : yea they also knew , that the parties themselves were creatures , and could not doe so much as the papists and witchmongers think the roode of grace , or mother bungie could doe . and yet the papists can see the abuse of the gentiles , and may not hear of their owne idolatry more grosse and damnable than the others . chap. xxvi . the conceipt of the heathen and the papists all one in idolatry , of the councell of trent , a notable story of a hangman arraigned after he was dead and buried , &c. but papists perchance will deny , that they attribute so much to these idols as i report ; or that they think it so meritorious to pray to the images of saints as is supposed , affirming thay they worship god , and the saints themselves , under the formes of images . which was also the conceipt of the heathen , and their excuse in this behalf ; whose eyesight and insight herein reached as farre as the papisticall distinctions published by popes and their councels . neither doe any of them admit so grosse idolatry , as the councel of trent hath done , who alloweth that worship to the rood that is due to jesus christ himselfe , and so likewise of other images of saints . i thought it not impertinent therefore in this place to insert an example taken out of the rosarie of our lady , in which book do remain ( besides this ) ninety and eight examples to this effect : which are of such authority in the church of rome , that all scripture must give place unto them . and these are either read there as their speciall homilies , or preached by their chief doctors . and this is the sermon for this day verbatim translated out of the said rosarie , a book much esteemed and reverenced among papists . a certain hangman passing by the image of our lady , saluted her , commending himself to her protection . afterwards , while he prayed before her , he was called away to hang an offendor ; but his enemies intercepted him , and slew him by the way . and loe a certain holy priest , which nightly walked about every church in the city , rose up that night , and was going to his lady , i should say to our lady church . and in the churchyard he saw a great many dead men , and some of them he knew , of whom he asked what the matter was , &c. who answered , that the hangman was slain , and the divel challenged his soul , the which our lady said was hers : and the judge was even at hand comming thither to hear the cause , and therefore ( said they ) we are now come together . the priest thought he would be at the hearing hereof , and hid himselfe behind a tree ; and anon he saw the judiciall seat ready prepared and furnished , where the judge , to wit , jesus christ , sate , who took up his mother unto him . soon after the divels brought in the hangman pinnioned , and proved by good evidence , that his soul belonged to them . on the other side , our lady pleaded for the hangman , proving that he at the hour of death commended his soul to her . the judge hearing the matter so well debated on either side , but willing to obey ( for these are his words ) his mothers desire , and loath to do the divels any wrong , gave sentence that the hangmans soul should returne to his body , untill he had made sufficient satisfaction ; ordaining that the pope should set forth a publick forme of prayer for the hangmans soul. it was demanded , who should doe the errand to the popes holinesse ? ma●y quoth our lady , that shall yonder priest that lurketh behind the tree . the priest being called forth , and injoined to make relation hereof , and to desire the pope to take the paines to do according to t●is decree , asked by what token he should be directed . then was delivered unto him a rose of such beauty , as when the pope saw it , he knew his message was true . and so , if they do not well , i pray god we may . chap. xxvii . a confutation of the fable of the hangman , of many other feigned and ridiculous tales and apparitions , with a reproofe thereof . by the tale above mentioned you see what it is to worship the image of our lady . for though we kneel to god himself , and make never so humble petitions unto him , without faith and repentance , it shall do us no pleasure at all . yet this hangman had great friendship shewed him for one point of courtesie used to our lady , having not one dramme of faith , repentance , nor yet of honesty in him . neverthelesse , so credulous is the nature of man , as to beleeve this and such like fables : yea , to discredit such stuffe , is thought among the papists flat heresie . and though we that are protestants will not beleeve these toies , being so apparently popish : yet we credit and report other appearances , and assuming of bodies by souls and spirits ; though they be as prophane , absurd , and impious as the other . we are sure the holy maid of kents vision was a very cousenage : but we can credit , imprint , and publish for a true possession or history , the knavery used by a cousening varlot at maidstone ; and many other such as that was . we think soules and spirits may come out of heaven or hell , and assume bodies , beleeving many absurd tales told by the schoolemen and romish doctors to that effect : but we discredit all the stories that they , and as grave men as they are , tell us upon their knowledge and credit , of soules condemned to purgatory , wandering for saccour and release by trentals and masses said by a popish priest , &c. and yet they in probability are equall , and in number farre exceed the other . we think that to be a lie , which is written , or rather fathered upon luther ; to wit , that he knew the divell , and was very conversant with him , and had eaten many bushels of salt and made jolly good cheere with him ; and that he was confuted in a disputation with a reall divell about the abolishing of private masse . neither do we beleeve this report , that the divell in the likenesse of a tall man , was present at a sermon openly made by carolostadius ; and from this sermon went to his house , and told his sonne that he would fetch him away after a day or twain : as the papists say he did indeed , although they lie in every point thereof most maliciously . but we can beleeve platina and others , when they tell us of the appearances of pope benedict the eight , and also the ninth ; how the one rode upon a black horse in the wildernesse , requiring a bishop ( as i remember ) whom he met , that he would disribute certain money for him , which he had purloined of that which was given in almes to the poor , &c. and how the other was seen a hundred years after the divell had killed him in a wood , of an heremite , in a bears skinne , and an asses head on his shoulders , &c. himselfe saying that he appeared in such sort as he lived . and diverse such stuffe rehearsed by platina . now because s. ambrose writeth , that s. anne appeared to constance the daughter of constantine , and to her parents , watching at her sepulchre : and because eusebius and nicephorus say , that the pontamian virgine , origens disciple , appeared to s. basil , and put a crown upon his head , in tok●n of the glory of his martyrdome , which should shortly follow : and because hierome writeth of pauls appearance ; and theodoret , of s. iohn the baptist ; and athanasuis , of ammons , &c. many do beleeve the same stories and miraculous appearances to be true . but few protestants will give credit unto such shamefull fables , or any like them , when they finde them written in the legendary , festivall , rosaries of our lady , or any other such popish authors . whereby i gather , that if the protestant beleeve some few lies , the papists beleeve a great number . this i write , to shew the imperfection of man , how attentive our ears are to hearken to tales , and though herein consist no great point of faith or infidelity ; yet let us that professe the gospell take warning of papists , not to be carryed away with every vain blast of doctrine ; but let us cast away these prophane and old wives fables . and although this matter have passed so long with generall credit and authority ; yet many * grave authors have condemned long since all those vain visions and apparitions , except such as have been shewed by god , his sonne , and his angels . athanasius saith , that soules once loosed from their bodies , have no more society with mortall men , augustine saith , that if soules could walk and visit their friends , &c. or admonish them in sleep , or other-wise , his mother that followed him by land and by sea would shew her self to him , and reveal her knowledge , or give him warning , &c. but most true it is that is written in the gospell ; we have moses and the prophets , who are to be hearkened unto , and nor the dead . chap. xxviii . a confutation of iohannes laurentius , and of many others , maintaining these fained and ridiculous tales and apparitions , and what driveth them away : of moses and helias appearance in mount thabor . furthermore , to prosecute this matter in more words ; if i say that these apparitions of soules are but knavaries and cousenages ; they object that moses and helias appeared in mount thabor , and talked with christ , in the presence of the principal apostles . yea , and that god appeared in the bush , &c. as though spirits and souls could do whatsoever it pleaseth the lord to do , or appoint to be done for his owne glory , or for the manifestation of his sonne miraculously . and therefore i thought good to give you a taste of the witchmongers absurd opinions in this behalf . and first you shal understand , that they hold , that all the soules in heaven may come down and appear to us when they list , and assume any body saving their owne ; otherwise ( say they ) such souls should not be perfectly happy . they say that you may know the good souls from the bad very easily . for a damned soul hath a very heavy and sowre look ; but a saints soul hath a cheerfull and a merry countenance ; these also are white and shining , the other cole black . and these damned souls also may come up out of hell at their pleasure ; although abraham made dives beleeve the contrary . they affirme that damned souls walk oftenest : next unto them the souls of purgatory ; and most seldome the souls of saints . also they say that in the old law souls did appear seldome ; and after dooms day they shal never be seen more : in the time of grace they shall be most frequent . the walking of these souls ( saith michael andr. ) is a most excellent argument for the proof of purgatory ; for ( saith he ) those souls have testified that which the popes have affirmed in that behalfe ; to wit , that there is not only such a place of punishment , but that they are released from thence by masses , and such other satisfactory works ; whereby the goodnesse of the masse is also ratified and confirmed . these heavenly or purgatory souls ( say they ) appear most commonly to them that are born upon ember daies , and they also walk most usually on those ember daaes ; because we are in best state at that time to pray for the one , and to keep company with the other . also they say , that soules appear oftenest by night ; because men may then be at best leisure , and most quiet . also they never appear to the whole multitude , seldome to a few , and most commonly to one alone ; for so one may tell a lie without controlment . also they are oftenest seen by them that are ready to dye ; as trasilla saw pope foelix ; vrsine , peter and paul ; galta romana , s. peter ; and as musa the maid saw our lady ; which are the most certain appearances , credited and allowed in the church of rome ; also they may be seen of some , and of some other in that presence not seen at all ; as vrsine saw peter and paul , and yet many at that instant being present could not see any such sight , but thought it a lie ; as i doe , michael andraeas confesseth , that papists see more visions than protestants ) he saith also , that a good soul can take none other shape than of a man ; marry a damned soul may and doth take the shape of a black moor , or of a beast , or of a serpent , or specially of an heretick . the christian signs that drive away these evill souls , are the crosse , the name of jesus , and the relick● of saints ; in the number whereof are holiwater , holy bread , agnus dei , &c. for andrew saith , that notwithstanding iulian was an apostate , and a betrayer of a christian religion ; yet at an extremity , with the only sign of the crosse , he drave away from him many such evill spirits ; whereby also ( he saith ) the greatest diseases and sicknesses are cured , and the forest dangers avoided . chap. xxix . a confutation of assuming of bodies , and of the serpent that seduced eve. they that contend so earnestly for the divels assuming of bodies and visible shapes , do think they have a great advantage by the words uttered in the third of genesis , where they say , the divell entered into a serpent or snake ; and that by the curse it appeareth , that the whole displeasure of god lighted upon the poor snake only . how those words are to be considered may appear , in that it is of purpose so spoken , as our weak capacities may thereby best conceive the substance , tenor , and true meaning of the word , which is there set downe in the manner of a tragedie , in such humane and sensible forme , as wonderfully informeth our understanding ; though it seem contrary to the spirituall course of spirits and divels , and also to the nature and divinity of god himself ; who is infinite , and whom no man ever saw with corporall eyes , and lived . and doubtlesse , if the serpent there had not been taken absolutely , nor metaphorically for the divell , the holy-ghost would have informed us thereof in some part of that story . but to affirme it sometimes to be a divell , and sometimes a snake ; whereas there is no such distinction to be found or seen in the text , is an invention and a fetch ( me thinks ) beyond the compasse of all divinity . certainly the serpent was he that seduced eve ; now whether it were the divell , or a snake ; let any wise man ( or rather let the word of god ) judge . doubtlesse the scripture in many places expoundeth it to be the divell . and i have ( i am sure ) one wiseman on my side for the interpretation hereof , namely solomon ; who saith , through envie of the divell came death into the world ; referring that to the divell , which moses in the letter did to the serpent . but a better expositor hereof needeth , not , than the text it self , even in the same place , where it is written ; i will put enmity between thee and the woman , and between thy seed and her seed , he shall break thy head , and thou shalt bruise his heel . what christian knoweth not , that in these words the mystery of our redemption is comprised and promised ? wherein is not meant ( as many suppose ) that the common seed of women shall tread upon a s●akes head , and so break it in pieces , &c. but that speciall seed , which is christ , should be borne of a woman , to the utter overthrow of satan and in the redemption of mankinde , whose heel or flesh in his members the divell should bruise and assault , with continuall attempts , and carnall provocations , &c. chap. xxx . the objection concerning the divels assuming of the serpents body answered . this word serpent in holy scripture is taken for the divell : the serpent was more subtill than all the beasts of the field . it likewise signifieth such as be evill speakers , such as have slandering tongues , also hereticks , &c. they have sharpned their tongues like serpents . it doth likewise betoken the death and sacrifice of christ : as moses lifted up the serpent in the wildernesse , so must the son of man be lifted up upon the crosse . moreover , it is taken for wicked men : o ye serpents and generation of vipers . thereby also is signified as well a wise as a subtill man : and in that sense did christ himself use it ; saying , be ye wise as serpents , &c. so that by this brief collection you see , that the word serpent , as it is equivocall , so likewise it is sometimes taken in the good and sometimes in the evill part . but where it is said , that the serpent was father of lies , author of death , and the worker of deceipt ▪ me thinks it is a ridiculous opinion to hold , that thereby a snake is meant ; which must be , if the letter be preferred before the allegory . truly calvines opinion is to be liked and reverenced , and his example to be embraced and followed , in that he offereth to subscribe to them that hold , that the holy-ghost in that place ▪ did of purpose use obscure figures , that the clear light thereof might be deferred , till christs comming . he saith also with like commendation ( speaking hereof , and writing upon this place ) that moses doth accommodate and fitten for the understanding of the common people , in a rude and grosse stile , those things which be there delivereth ; forbearing once to rehearse the name of satan . and further he saith , that this order may not be thought of moses his owne device ; but to be taught him by the spirit of god : for such was ( saith he ) in those dayes the childish age of the church , which was unable to receive higher or profounder doctrine . finally , he saith even hereupon , that the lord hath supplyed , with the secret light of his spirit , whatsoever wanted in plainnesse and clearnesse of eternall words . if it be said , according to experience , that certain other beasts are farre more subtill than the serpent ; they answer , that it is not absurd to confesse , that the same gift was taken away from him , by god , because he brought destruction to mankind . which is more ( me thinks ) than need be granted in that behalfe . for christ saith not ; be ye wise as serpents were before their transgression ; but , be wise as serpents are . i would learn what impiety , absurdity , or offense it is to hold , that moses , under the person of poysoning serpent or snake , describeth the divell that poysoned eve with his deceiptfull words , and venomous assault . whence cometh it else , that the divell is called so often , the viper , the serpent , &c. and that his children are called the generation of vipers ; but upon this first description of the divell made by moses ? for i think none so grosse , as to suppose , that the wicked are the children of snakes , according to the letters no more than we are to think and gather , that god keepeth a book of life , written with penne and inke upon paper ; as citizens record their free men . chap. xxxi . of the curse rehearsed gen. . and that place rightly expounded , john calvines opinion of the divell . the curse rehearsed by god in that place , whereby witchmongers labour so busily to prove that the divell entered into the body of a snake , and by consequence can take the body of any other creature at his pleasure &c. reacheth i think further into the divels matters , than we can comprehend it , or is needfull for us to know , that understand not the wayes of the divels creeping , and is far unlikely to extend to plague the generation of snakes ; as though they had been made with legges before that time , and through his curse was deprived of that benefit . and yet , if the divell should have entered into the snake , in manner and form as they suppose ; i cannot see in what degree of sin the poore snake should be so guilty , as that god , who is the most righteous judge , might be offended with him . but although i abhorre that lewd interpretation of the family of love , and such other heretiques , as would reduce the whole bible into allegories : yet ( me thinks ) the creeping there is rather metaphorically or significately spoken , than literally ; even by that figure , which is there prosecuted to the end . wherein the divell is resembled to an odious creature , who as he creepeth upon us to annoy our bodies ; so doth the divell there creep into the conscience of eve , to abuse and deceive her : wh●● seed ▪ neverthelesse shall tread down and dissolve his power and 〈…〉 and through him , all good christians ( as calvine saith ) obtaine power to doe the like . for we may not imagine such a materiall tragedy , as there is described , for the ease of our feeble and weak capacities . for whensoever we find in the scriptures , that the divell is called god , the prince of the world , a strong armed man , to whom is given the pow● of the air ; a roaring lion , a serpent , &c. the holy ghost moved us thereby , to beware of the most subtill , strong and mighty enemy , and to make preparation , and arm our selves with faith against so terrible an adversary . and this is the opinion and counsell of calvine , that we seeing our own weaknesse , and his force manifested in such termes , may beware 〈◊〉 the divell , and may flie to god for spirituall old and comfort . and as for his corporall assaults , or his attempts upon our bodies , his night walkings , his visible appearings , his dancing with witches , &c. we are neither warned in the scriptures of them , nor willed by god or his prophets to flie them ; neither is there any mention made of them in the scriptures . and therefore think i those witchmongers and absurd writers to bee as grosse on the side , as the sadduces are impious and fond on the other , which say , that spirits and divels are only motions and affections , and that angels are but tokens of gods power . i for my part confesse with augugustine , that these matters are above my reach and capacity ; and yet so farre as gods word teacheth me , i will not sticke to say , that they are living creatures , ordained to serve the lord in their vocation . and although they abode not in their first estate , yet that they are the lords ministers , and executioners of his wrath , to trie and tempt in this world , and to punish the reprobate in hell fire in the world to come . chap. xxxii . mine own opinion and resolution of the nature of spirits , and of the divell , with his properties . bvt to use few words in a long matter , and plain termes in a doubtfull case , this is mine opinion concerning this present argument . first , that divels are spirits and no bodies . for ( as peter martyr saith ) spirits and bodies are by antithesis opposed one to another ; so as a body is no spirit , nor a spirit a body . and tha● the divell , whether he be many or one ( for by the way you shall understand , that he is so spoken of in the scriptures , as though there were but a one , and sometimes as though b one were many legions , the sense whereof i have already declared according to calvins opinion , he is a creature made by god , and that for vengeance , as it is written in eccles. . vers . . and of himselfe naught , though imployed by god to necessary and good purposes . for in places there it is written , c that d all the creatures of god are good : and again , then god , in the creation of the world , e saw all that he had made was 〈◊〉 ; the divell is not comprehended within those words of commendation . for it is written that he was a f murtherer from the beginning and abode not in the truth , because there is no truth in him ; but when he speaketh a lye , he speaketh of his own as being a lyer , and the father of ●●es , and ( as iohn saith ) a sinner from the beginning . neither was his creation ( so far as i can finde ) in that week that god made man , and those other creatures mentioned in genesis the first , and yet god created him purposely to destroy . i take his substance to be such as no man can by learning define , nor by wisdom search out . m. deering saith that paul himselfe , reckoning up principalities , powers , &c. addeth , every name that is named in this world , or in the world to come . a cleer sentence ( saith he ) of pauls modesty , insconfessing a holy ignorance of the state of angels , which name is also given to divels in other places of the scripture . his essence also and his form is also so proper and peculiar ( in mine opinion ) unto himself , as he himself cannot alter it , but it must need● be content therewith , as with that which god hath ordained him , and assigned unto him , as peculiarly as he hath given to us our substance without power to alter the same at our pleasures . for we find not that a spirit can make a body , more than a body can make a spirit : the spirit of god excepted , which is omnipotent . neverthelesse ; i learn that their nature is prone to all mischiefe : for as the very signification of 〈◊〉 enemy and an accuser is wrapped up in satan and diabolus ; so doth christ himselfe declare him to be in the thirteenth of matthew . and therefore he brooketh well his name ; for he lyeth dayly in wait , not onely to corrupt , but also to destroy mankind ; being ( i say ) the very ●●mentor appointed by god to afflict the wicked in this world with wicked temptations , and in the world to come with hell fire . but i may not here forget how m. mal. and the residue of that crew doe expound this word diabolus ; for dia ( say they ) is duo , and bolus is morsellus , whereby they gather that the divell eateth up a man both body and soul at two morsels . whereas in truth the wicked may be said to eat up and swallow down the divell , rather then the divell to eat up them ; though it may well be said by a figure , that the divell like a roaring lion seeketh whom he may devoure : which is meant of the soul and spirituall devouring , as very novices in religion may judge . chap. xxxiii . against fond witchmongers , and their opinions concerning corporall divels . now , how brian darcies he spirits and she spirits , titty and tif●● , suckin and pidgin , liard and robin , &c. his white spirits and blacke spirits , gray spirits and red spirits , divell tode and divell lambe , 〈◊〉 cat and divels dam , agree herewithall , or can stand consonant with the word of god , or true philosophy , let heaven and earth judge . it 〈◊〉 mean time , let any man with good consideration peruse that book 〈◊〉 by w. w. and it shall suffice to satisfie him in all that may required touching the vanities of the witches examinations , confessions , and executions ; where , though the tale be told only of the accusers part , without any other answer of theirs than their adversary ●●teth down ; mine assertion will be sufficiently proved true . and 〈◊〉 it seemeth to be performed with some kind of authority , i will say 〈◊〉 more for the confutation thereof , but referre you to the book it selfe whereto if nothing be added that may make to their reproach , i 〈◊〉 warrant nothing is left out that may serve to their condemnation . 〈◊〉 whether the witnesses be not single , of what credit , sex and age they ●● namely lewd , miserable , and envious poor people ; most of them 〈◊〉 speak to any purpose being old women , and children of the age of , , , , , or . years . and note how and what the witches confesse , and see of what weight and importance the causes are ; whether their confessions be not wonne through hope of favour , and extorted by flattery or threats , without proof . but in so much as there were not past seventeen or eighteen condemned at 〈◊〉 at s. osees in the county of essex , being a whole parish ( though of no great quantity ) i will say the lesse : trusting that by this time there remain not many in that parish . if any be yet behind , i doubt not but 〈◊〉 darcie will find them out ; who , if he lack aid , richard gallis of windsor were meet to be associated with him ; which gallis hath set forth another book to that effect , of certain witches of windsor executed at abi●●ton . but with what impudency and dishonesty he hath finished it , with what lies and forgeries he hath furnished it , what folly and frenzy he hath mered in it ; i am ashamed to report ; and therefore being but a two penny book , i had rather desire you to buy it , and so to peruse it , than to fill my book with such beastly stuffe . chap. xxxiiii . a conclusion wherein the spirit of spirits is described , by the illumination of which spirit all spirits are to be tryed : with a confutation of the pneumatomachi flatly denying the divinity of this spirit . touching the manifold signification of this word [ spirit ] i have elsewhere in this brief discourse told you my minde ; which is a word nothing differing in heb. from breath or wind . for all these words following ; to wit , spiritus , ventus , flatus , halitus , are indifferently use by the holy ghost , and called by this hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the sacred scripture , for further proof whereof i cite unto you the words of isay ; for his spirit ( or breath ) is as a river that overfloweth up to the neck , &c. in which place the prophet describeth the comming of god in heat and indignation unto judgment , &c. i cite also unto you the words of zaccharie ; these are the four spirits of the heaven , &c. likewise in genesis ; and the spirit of god moved upon the waters . moreover , i cite unto you the words of christ ; the spirit ( or wind ) bloweth where it listeth . unto which said places infinite more might be added out of holy writ , tending all to this purpose ; namely , to give us this for a note , that all the sayings above cited hath many more that i could alleadge , where mention is made of spirit , the hebrew text useth no word but one ; to wit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth ( as i said ) spiritum , ventum , flatum , halitum ; which may be englished , spirit , wind , blast , breath . but before i enter upon the very point of my purpose , it shall not bee misse , to make you acquainted with the collection of a certaine schoole divine ; who distinguisheth and divideth this word [ spirit ] into six significations ; saying that it is sometimes taken for the air , sometimes for the bodies of the blessed , sometimes for the souls of the blessed , sometimes for the power imaginative or the minde of man ; and sometimes for god. again he saith , that of spirits there are two sorts , some created and some uncreated . a spirit uncreated ( saith he ) is god himselfe , and it is essentially taken , and agreeth unto the three persons notionally , to the father , the son , and the holy ghost personally . a spirit created is a creature , and that is likewise of two sorts ; to wit , bodily , and bodilesse . a bodily spirit is also of two sorts : for some kinde of spirit is so named of spiritualnesse , as it is distinguished from bodilinesse : otherwise it is called spiritus a spirando , id est , a stando , of breathing or blowing , as the winde doth . a bodilesse spirit is one way so named of spiritualnesse , and then it is taken for a spirituall substance ; and is of two sorts ; some make a full and compleat kind , and is called compleat or perfect , as a spirit angelicall : some doe not make a full and perfect kind , and is called incompleat or unperfect as the soule . there is also the spirit vitall , which is a certaine subtill or very fine substance necessarily disposing and tending unto life . there be moreover spirits naturall , which are a kind of subtill and very fine substances , disposing and tending unto equall complexions of bodies . again there be spirits animall , which are certain subtill and very fine substances disposing and tempering the body , that it might be animated of the form , that is , that it might be perfected of the reasonable soul. thus far he . in whose division you see a philosophicall kinde of proceeding , though not altogether to be condemned , yet in every point not to be approved . now to the spirit of spirits , i mean the principall and holy spirit of god , which one defineth or rather describeth to be the third person in trinity issuing from the father and the son , no more the charity , dilection & love of the father and the son , than the father is the charity , dilection and love of the son and holy ghost . another treating upon the 〈◊〉 argument proceedeth in this reverent manner : the holy spirit is the vertue or power of god , quickning , nourishing , fostering ▪ and perfecting all things ; by whose only breathing it cometh to pass that we both know and love god , and become at the length like unto him : which spirit is the pledge and earnest penny of grace , and beareth witness unto our heart● whiles wee cry abba , father . this spirit is called the spirit of god the spirit of christ , and the spirit of him which raised up jesus from the dead . jesus christ , for that he received not the spirit by measure , but in fulness , doth call it his spirit , saying ; when the comforter shall come , whom i will send , even the holy spirit , he shall testifie of me . this spirit hath divers metaphoricall names attributed thereunto in the holy scriptures . it is called by the name of water , because it washeth , comforteth , moiestneth , softeneth , and maketh fruitfull with all godliness and vertues the mindes of men , which otherwise would be unclean , comfortless , hard , dry , and barren of all goodness ; whereupon the prophet isay saith ● i will powre water upon the thirsty , and flouds upon the dry ground , &c. wherewithall the words of christ doe agree ; he that beleeveth in me , as saith the scripture , out of his belly shall flow rivers of waters of life . and elsewhere ; whosoever drinketh of the water that i shall give him , shall never be more a thirst . other places likewise there be , wherein the holy spirit is signified by the name of water and floud ; as in the . of isay , the . of ezech. the . psalme , &c. the same spirit by reason of the force and vehemency thereof is termed fire . for it doth purifie and cleanse the whole man from top to toe , it doth burn out the soil and dross of sins , and setteth him all in a flaming and hot burning zeal to prefer and further gods glory . which plainly appeared in the apostles , who when they had received the spirit , they spake fiery words , yea such words as were uncontrollable , in so much as in none ●o●e than in them this saying of this prophet ieremy was verified , nunquid non verba m●a sunt quasi ignis ? are not my words even as it were fire ? this was d●clared and shewed by those fiery tongues , which were seen upon the apostles after they had re●iv●d ●●e holy spirit . moreover , this spirit is called annointing , or ointment , because that as in old time priests and kings were by annointing deputed to their office and charge , and so were made fit and serviceable for the same ; even so the elect are not so much declared as renewed and made apt by the training up of the holy spirit , both to live well and also to glorifie god. whereupon dependeth the saying of iohn ; and ye have no need that any should teach you , but as the same ointment doth teach you . it is also called in scripture , the oil of gladness and rejoycing ; whe●eof it is said in the book of psalmes ; god even thy god hath anointed thee with the oil of joy and gladness , &c. and by this goodly and comfortable name of oil in the scriptures is the mercy of god oftentimes expressed , because the nature of that doth agree with the property and quality of this . for as oil doth flote and swim above all other liquors , so the mercy of god doth surpass and overreach all his works , and the same doth most of al disclose it self to miserable man. it is likewise called the finger of god , that is the might and power of god : by the vertue whereof the apostles did cast out divels ; to wit , even by the finger of god. it is called the spirit of truth , because it maketh men true and faithfull in their vocation ; and for that it is the touchstone to try all counterfeit devices of mans braine , and all vain sciences , prophane practises , deceitfull arts , and circumventing inventions ; such as be in generall all sorts of witchcrafts and inchantments , within whose number are comprehended all those wherewith i have had some dealing in this my discovery ; to wit , charmes or incantations , divinations , augury , judiciall astrology , nativity casting , alcumystery , conjuration , lotshare , popery which is meer paltry , with diverse other : not one whereof no nor all together are able to stand to the triall and examination , which this spirit of truth shall and will take of those false and evill spirits . nay , they shall be found , when they are laid into the balance , to be lighter than vanity : very drosse , when they once come to be tryed by the fervent heat of this spirit ; and like chaffe , when this spirit bloweth upon them , driven away with a violent whirlewind ; such is the perfection , integrity , and effectuall operation of this spirit , whose working as it is manifold , so it is marvellous , and therefore may and is called the spirit of spirits . this spirit withdrawing it selfe from the hearts of men , for that it will not inhabit and dwell where sinne hath dominion , giveth place unto the spirit of errour and blindnesse , to the spirit of servitude and compunction , which bireth , gnaweth , and whetteth their hearts with a deadly hate of the gospell ; in so much as it grieveth their minds and irketh their ears either to hear or understand the truth ; of which disease properly the pharises of old were , and the papists even now are sick . yea , the want of this good spirit is the cause that many fall into the spirit of perversenesse and frowardnesse , into the spirit of giddinesse , lying , drow●●nesse , and dulnesse ; according as the prophet isay saith ; for the lord hath covered you with a spirit of slumber , and hath shut up your eyes ▪ and again elsewhere , dominus miscuit in medio , &c. the lord hath mingled among them the spirit of giddinesse , and hath made egypt to erre , as a drunken man erreth in his vomit ; as it is said by paul ; and their foolish heart was blinded , and god gave them over unto their owne hearts lusts . which punishment moses threatneth unto the jewes ; the lord shall smite thee with madnesse , with blindnesse and amazednesse of mind , and thou shalt grope at high noon as a blinde man useth to grope , &c. in some , this word [ spirit ] doth signifie a secret force and power , wherewith our minds are moved and directed ; if unto holy things , then is it the motion of the holy spirit , of the spirit of christ and of god ; if unto evill things , then is it the suggestion of the wicked spirit , of the divell , and of satan . whereupon i inferre , by the way of a question , with what spirit we are to suppose such to be moved , as either practise any of the vanities treated upon in this book , or through credulity addict themselves thereunto as unto divine oracles , or the voice of angels breaking through the clouds ? we cannot impute this motion unto the good spirit ; for then they should be able to discerne between the nature of spirits , and not swarve in judgement : it followeth therefore , that the spirit of blindnesse and error doth seduce them ; so that it is no marvell if in the alienation of their minds they take falsehood for truth , shadowes for substances , fansies for verities , &c. for it is likely that the good spirit of god hath forsaken them , or at leastwise absented it selfe from them , else would they detest these divelish devices of men , which consist of nothing but delusions and vain practices , whereof ( i suppose ) this my book to be a sufficient discovery . it will be said that i ought not to judge , for he that judgeth shall be judged . whereto i answer , that judgement is not to be understood of three kind of actions in their proper nature ; whereof the first are secret , and the judgement of them shall appertain to god , who in time will disclose whatsoever is done in covert , and that by his just judgement . the second are mixed actions , taking part of hidden and part of open , so that by reason of their uncertainty and doubtfulnesse they are discussable and to be tryed ; these after due examination are to have their competent judgement , and are incident to the magistrate . the third are manifest and evident , and such as doe no lesse apparently shew themselves than an inflammation of bloud in the body : and of these actions every private man giveth judgement , because they be of such certainty , as that of them a man may as well conclude , as to gat●er , that because the sun is risen in the east , ergo it is morning : he is come about and is full south , ergo it is high noon ; he is declining and closing up in the west , ergo it is evening . so that the objection is answered . howbeit , letting this passe , and spiritually to speak of this spirit , which whiles many have wanted , it hath come to passe that they have proved altogether carnall ; and not savouring heavenly divinity have tumbled into worse than philosophicall barbarisme , and these be such as of writers are called * pneumatomachi , a sect so injurious to the holy spirit of god , that contemning the sentence of christ , wherein he foretelleth that the sin against the holy spirit is never to be pardoned , neither in this world nor in the world to come , they do not only deny him to be god , but also pull from him all being , and with the sadduces maintain there is none such ; but that under and by the name of holy spirit is meant a certain divine force , wherewith our minds are moved , and the grace and favour of god whereby we are his beloved . against these shamelesse enemies of the holy spirit , i will not use materiall weapons , but syllogisticall charmes . and first i will set downe some of their paralogismes or false arguments ; and upon the neck of them infer fit confutations grounded upon sound reason and certain truth . their first argument is knit up in this manner . the holy spirit is no where expressely called god in the scriptures ; e●go he is not god , or at leastwise he is not to be called god. the antecedent of this argument is false ; because the holy spirit hath the title or name of god in the fift of the acts. again , the consequent is false . for although he were not expressely called god , * yet should it not thereupon be concluded that he is not very god ; because unto him are attributed all the properties of god , which unto this doe equally belong . and as we deny not that the father is the true light , although it be not directly written of the father , but of the sonne ; he was the true light giving light to every man that commeth into this world ; so likewise it is not to be denyed , that the spirit is god , although the scripture doth not expressely and simply note it ; sithence it ascribeth equall things thereunto ; as the properties of god , the works of god , the service due to god , and that it doth interchangeably take the names of spirit and of god oftentimes . they therefore that see these things attributed unto the holy spirit , and yet will not suffer him to be called by the name of god ; do as it were refuse to grant unto eve the name of homo , whom notwithstanding they confesse to be a creature reasonable and mortall . the second reason is this . hilarie in all his twelve books of the trinity doth no where write that the holy spirit is to be worshiped ; he never giveth thereunto the name of god , neither dares he otherwise pronounce thereof , than that it is the spirit of god. besides this , there are usuall prayers of the church commonly called the collects , whereof some are made to the father , some to the sonne , but none to the holy spirit ; and yet in them all mention is made of the three persons . * hereunto i answer , that although hilarie doth not openly call the holy spirit , god : yet doth he constantly deny it to be a creature . now if any aske me why hilarie was so coy and nice to name the holy spirit , god , whom he denieth to be a creature , when as notwithstanding between god and a creature there is no mean : i will in good sooth say what i think . i suppose that hilary , for himself thought well of the godhead of the holy spirit : but this opinion was thrust and forced upon him of the pneumatomachi , who at that time rightly deeming of the son did erewhiles joine themselves to those that were sound of judgement . there is also in the ecclesiasticall history a little book which they gave liberius a bishop of rome , whereinto they foisted the nicene creed . and that hilarie was a friend of the pneumatomachi , it is perceived in his book de synodis where he writeth in this manner ; nihil autem mirum vobis videri d●bet , fratres charissimi , &c. it ought to seem no wonder unto you dear brethren , &c. as for the objection of the prayers of the church called the collects , that in them the holy spirit is not called upon by name : we oppose and set against them the songs of the church , wherein the said spirit is called upon . but the collects are more ancient then the songs , hymnes , and anthems . i will not now contend about ancientnesse , neither will i compare songs and collects together ; but i say thus much only , to wit , that in the most ancient times of the church the holy spirit hath been openly called upon in the congregation . now if i be charged to give an instance , let this serve . in the collect upon trinity sunday it is thus said ; almighty and everlasting god , which hast given unto us thy servants grace by the confession of a truth to acknowledge the glory of the eternall trinity , and in the power of the divine majesty to worship the unity ; we beseech thee that through the stedfastnesse of this faith , we may evermore be defended from all adversity , which livest and reignest one god world without end . now because that in this collect , where the trinity is expressely called upon , the names of persons are not expressed ; but almighty and everlasting god invocated , who abideth in trinity and unity ; it doth easily appear elsewhere also that the persons being not named under the name of almighty & everlasting god , not only the father to be understood , but god which , abideth in trinity and unity , that is the father , the sonne , and the holy-ghost . a third objection of theirs is this . the sonne of god oftentimes praying in the gospels , speaking unto the father , promiseth the holy spirit , and doth also admonish the apostles to pray unto the heavenly father , but yet in the name of the sonne . besides that , he prescribeth them this forme of prayer . our father which art in heaven . ergo the father only is to be called upon , and consequently the father only is that one and very true god , of whom it is written ; thou shalt worship the lord thy god , and him only shalt thou serve . * whereto i answer first by denying the consequent ; the son prayed to the father only , ergo the father only is of us also to be prayed unto . for the sonne of god is distinguished of us both in person and in office ; he as a mediator maketh intercession for us to the father ; and although the sonne and the holy spirit do both together receive and take us into favour with god ; yet is he said to intreat the father for us ; because the father is the fountain of all counsels and divine works . furthermore touching the forme of praying described of christ , it is not necessary that the fathers name should personally be there taken , sith there is no distinction of persons made ; but by the name of father indefinitely wee understand god or the essence of god , the father , the sonne , and the holy-ghost . for this name hath not alwaies a respect unto the generation of the sonne of god ; but god is called the father of the faithfull , because of his gracious and free adopting of them , the foundation whereof is the son of god , in whom we be adopted : but yet so adopted , that not the father only receiveth us into his favour ; but with him also the sonne and the holy spirit doth the same . therefore when we in the beginning of prayer do advertise our selves of gods goodnesse towards us ; we doe not cast an eye to the father alone , but also to the sonne , who gave us the spirit of adoption ; and to the holy spirit in whom we cry abba , father . and if so be that invocation and prayer were restrained to the father alone , then had the saints done amisse , in calling upon , invocating , and praying to the son of god , and with the son the holy spirit , in baptisme , according to the forme by christ himselfe assigned and delivered . another objection is out of the fourth of amos , in this manner . for lo it is i that make the thunder , and create the spirit , and shew unto men their christ , making the light and the clouds , and mounting above the high places of the earth , the lord god of hosts is his name . now because it is read in that place , shewing unto men their christ ; the pneumatomachi contended that these words are to be understood of the holy spirit . * but ambrose in his book de spiritu sancto , lib. . cap. . doth rightly answer , that by spirit in this place is meant the wind . for if the prophets purpose and will had been to speak of the holy spirit , he would not have begunne with thunder , nor have ended with light and clouds . howbeit , the same father saith ; if any suppose that these words are to be drawn unto the interpretation of the holy spirit , because the prophet saith , shewing unto men their christ ; he ought also to draw these words unto the mystery of the lords incarnation : and he expoundeth thunder to be the words of the lord , and spirit to be the reasonable and perfect soul. but the former interpretation is certain and convenient with the words of the prophet , by whom there is no mention made of christ ; but the power of god is set forth in his works . behold ( saith the prophet ) he that formeth the mountains , and createth the wind , and declareth unto man what is his thought , which maketh the morning darknesse , and walketh upon the high places of the earth , the lord god of hosts is his name . in this sort santes a right skilfull man in the hebrew tongue translateth this place of the prophet . but admit this place were written of the holy spirit , and were not appliable either to the wind or to the lords incarnation : yet doth it not follow that the holy spirit is a creature ; because this word of creating doth not alwaies signifie a making of something out of nothing ; 〈◊〉 eusebius in expounding these words ( the lord created me in the beginning of his wayes ) writeth thus . the prophet in the person of god , saying ; behold i am he that made the thunder , and created the spirit , and shewed unto men their christ : this word created is not so to be taken , as that it is to be concluded thereby , that the same was not before . for god hath not so created the spirit , sithence by the same he hath shewed and declared his christ unto all men . neither was it a thing of late beginning under the sonne , but it was before all beginning , and was then sent , when the apostles were gathered together , when a sound like thunder came from heaven , as it had been the comming of a mighty wind : this word created being used for sent downe , for appointed , ordained , &c. and the word thunder signifying in another kind of manner the preaching of the gospels . the like saying is that of the psalmist . a clean heart create in me o god : wherein he prayed not as one having no heart , but as one that had such a heart as needed purifying , as needed perfecting : and this phrase also of the scripture , that he might create two in one new man ; that is , that he might join , couple , or gather together , &c. furthermore , the pneuma●omachi by these testimonies insuing endeavour to prove the holy spirit to be a creature . out of iohn the . cha . by this word were all things made , and without it nothing was made ; out of the cor. . we have one god the father , even he from whom are all things , &c we in him , and one lord jesus christ , through whom are all things , and we by him . out of the . coloss. by him were all things made , things in heaven , and things in earth , visible and invisible , &c. now if all things were made by the sonne , it followeth that by him the holy spirit was also made . * whereto i answer , that when all things are said to be made by the sonne , that same universall proposition is restrained by iohn himself to a certain kind of things : without him ( saith the evangelist ) was nothing made that was made . therefore it is first to be shewed that the holy spirit was made , and then will we conclude out of iohn , that if he were made ; he was made of the sonne . the scripture doth no where say ▪ that the holy spirit was made of the father or of the sonne , but to proceed , to come , and to be sent from them both . now if these universall proposition are to suffer no restraint , it shall follow that the father was made of the son , than the which what is more absurd and wicked ? again , they object out of matth. . none knoweth the sonne but the father , and none the father but the sonne ; to wit , of and by himself for otherwise both the angels , and to whomsoever else it shall please the sonne to reveal the father , these do know doth the father and the son . now if so be the spirit be not equall with the father and the sonne in knowledge , he is not only unequall and lesser than they , but also no god ; for ignorance is not incident unto god. * where to i answer , that where in holy scripture we do meet with universall propositions negative or exclusive , they are not to be expounded of one person , so as the rest are excluded ; but creatures or false gods are to be excluded , and whatsoever else is without or beside the essence and being of god. reasons to prove and confirme this interpretation . i could bring very many , whereof i will adde some for example . in the seventh of iohn it is said ; when christ shall come , none shall know from whence he is ; notwithstanding which words the jewes thought that neither god nor his angels should be ignorant from whence christ should be . in the fourth to the galatians ; a mans covenant or testament confirmed with authority no body doth abrogate , or adde any thing thereunto . no just man doth so ; but tyrants and truce-breakers care not for covenants . in iohn eight ; jesus was left alone , and the woman standing in the midst . and yet it is not to be supposed that a multitude of people was not present , and the disciples of christ likewise ; but the word solus , alone , is referred to the womans accusers , who withdrew themselves away every one , and departed . in the sixt of mark ; when it was evening , the ship was in the midst of the sea , and he alone upon land : he was not alone upon land or shore , for the same was not utterly void of dwellers ; but he had not any of his disciples with him , nor any body to carry him a shipboard unto his disciples . many phrases or for 〈◊〉 speeches like unto these are to be found in the sacred scriptures , and 〈◊〉 ●●thors both greek and latine , whereby we understand , that neither universall negative nor exclusive particles are strictly to be urged , but to be explained in such sort as the matter in hand will bear . when as therefore the son alone is said to know the father , and it is demanded whether the holy spirit is debarred from knowing the father ; out of other places of scriptures judgement is to be given in this case . in some places the holy spirit is counted and reckoned with the father and the son jointly ; wherefore he is not to be separated . elsewhere also it is attributed to the holy spirit that he alone doth know the things which be of god , and seattheth the deep secrets of god ; wherefore from him the knowing of god is not to be excluded . they do yet further object , that it is not convenient or fit for god after the manner of suters to humble and cast downe himself , but the holy spirit doth so , praying and intreating for us with unspeakable groans ; rom. . ergo the holy spirit is not god. whereunto i answer that the holy spirit doth pray and intreat , insomuch as he provoketh us to pray , and maketh us to groan and sigh oftentimes also in the scriptures is that action or deed attributed unto god , which we being stirred up and moved by him doe bring to passe . so it is said of god unto abraham ; now i know that thou fearest god : and yet before he would have sacrificed isaac . god knew the very heart of abraham : and therefore this word cognovi , i know , is as much as cognoscere feci , i have made or caused to know . and that the spirit to pray and intreat , is the same that , to make to pray and intreat , the apostle teacheth even there , writing that we have received the spirit of adoption , in whom we cry abba father . where it is manifest that it is we which cry , the holy-ghost provoking and forcing us thereunto . howbeit they goe further , and frame this reason , whosoever is sent , the sache is inferior and lesser than he of whom he is sent , and furthermore he is of a comprehensible substance , because he passeth by locall motion from place to ●lace : but the holy spirit is foot of the father and the sonne , iohn . , & . it is powred forth and shed upon men , acts . ergo the holy spirit is lesser than the father and the sonne , and of a comprehensible nature , and consequently not very god. whereto i answer first , that he which is sent is not alwayes lesser than he that sendeth : to prove which position any mean wit may inferre many instances , furthermore , touching the sending of the holy spirit , we are here to imagin no changing or shifting of place . for if the spirit when he goeth from the father and is sent , changeth his place , then must the father also be in a place , that he may leave it and goe to another . and as for the incomprehensible nature of the spirit , hee cannot leaving his place passe unto another . therefore the sending of the spirit is the eternall and unvariable will of god , to doe something by the holy spirit ▪ and the revealing and executing of this will by the operation and working of the spirit . the spirit was sent to the apostles ▪ which spirit was present with them , sith it is present every-where ; but then according to the will of god the father hee shewed himselfe present and powerfull . some man may say ; if sending be a revealing and laying open of presence and power , then may the father be said to be sent , because hee himself is also revealed . i answer , that when the spirit is said to be sent , not only the revealing , but the order also of his revealing is declared ; because the will of the father and of the son , of whom he is sent , going before , not in time , but in order of persons , the spirit doth reveal himself , the father , and also the son. the father revealeth himself by others , the son , and the holy spirit , so that his will goeth before . therefore sending is the common work of all the three persons ; howbeit , for order of doing , it is distinguished by diverse names . the father will reveal himself unto men with the son and the spirit and be powerfull in them , and therefore is said to send . the sonne doth assent unto the will of the father , and will that to bee done by themselves , which god will to be done by them ; these are said to be sent . and because the will of the son doth goe before the spirit in order of persons ; he is also said to send the spirit . yet for all this they alleadge , that if the spirit had perfection , then would he speak of himself , and not stand in need alwayes of anothers admonishment : but he speaketh not of himselfe , but speaketh what he heareth , as christ expressely testifieth , iohn . ergo he is unperfect , and whatsoever he hath it is by partaking , and consequently he is not god. * whereto i answer that this argument is stale : for it was objected by heretiques long agoe against them that held the true opinion , as cyrill saith ; who answereth that by the words of christ is rather to be gathered , that the son and the spirit are of the same substance . for , the spirit is named the minde of christ , cor. . and therefore he speaketh not of his own proper will , or against his will in whom and from whom he is ; but hath all his will and working naturally proceeding from the substance as it were of him . lastly they argue thus ; every thing is either unbegotten or unborn , or begotten and created ; the spirit is not unbegotten , for then he were the father ; and so there should be two without beginning ; neither is he begotten , for then he is begotten of the father , and so there shall be two sons , both brothers ; or he is begotten of the son , and then shall he be gods nephew , than the which what can be imagined more absurd ? ergo he is created . * whereto i answer , that the division or distribution is unperfect ; for that member is omitted which is noted of the very best divine that ever was , even jesus christ our saviour ; namely , to have proceeded , or proceeding : that same holy spirit ( saith he ) which proceedeth from the father . which place nazianzen doth thus interpret . the spirit , because he proceedeth from thence , is not a creature ; and because he is not begotten , he is not the son ; but because he is the mean of begotten and unbegotten , he shall be god , &c. and thus having avoided all these cavils of the * pneumatomachi , a sect of heretiques too too injurious to the holy spirit , insomuch as they seeke what they can , to rob and pull from him the right of his divinity ; i will all christians to take heed of their pestilent opinions , the poison whereof though to them that ●e resolved in the truth it can do little hurt , yet to such as stand upon a wavering point it can doe no great good . having thus far waded against them , and overthrown their opinions ; i must needs exhort all to whom the reading hereof shall come , that first they consider with themselves what a reverend mystery all that hitherto hath been said in this chapter concerneth ; namely , the spirit of sanctification , and that they so ponder places to and fro , as that they reserve unto the holy spirit the glorious title of divinity , which by nature is to him appropriate ; esteeming of those pneumatomachi or theomachi , as of swine , delighting more in the durty draffe of their devices than in the fair fountaine water of gods word ; yea , condemning them of grosser ignorance than the old philosophers , who though they favoured little of heavenly theology , yet some illumination they had of the holy & divine spirit , marry it was somewhat misty , dark lan●e , and limping ; neverthelesse , what it was , and how much or little soever it was , they gave thereunto a due reverence , in that they acknowledged and intituled it animam mundi , the soul or life of the world , and ( as nazianzen witnesseth ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mind of the universall , and the outward breath , or the breath that cometh from without . porphyrie expounding the opinion of plato , who was not utterly blind in this mystery , saith that the divine substance doth proceed and extend to three subsistencies and beings ; and that god is chiefly and principally good , next him the second creator , and the third to be the soule of the world ; for he holdeth that the divinity doth extend even to this soul. as for hermes trismegistus , he saith that all things have need of this spirit ; for according to his worthinesse he supporteth all , he quickeneth and susteineth all , and he is derived from the holy fountaine , giving breath and life unto all , and evermore remaineth continuall , plentifull , and unemptyed . and here by the way i give you a note worth reading and considering ; namely , how all nations in a manner , by a kinde of heavenly influence , agree in writing and speaking the name of god with no more than foure letters . as for example , the egyptians doe call him theut , the persians call him syre , the iews expresse his unspeakable as well as they can by the word adonai consisting of foure vowels ; the arabian● call him alla , the mahometists call him abdi , the greeks call him theos , the latines call him deus , &c. this although it be not so proper to our present purpose , ( yet because we are in hand with the holy spirits deity ) is not altogether impertinent . but why god would have his name as it were universally bounded within the number of four letters , i can give sundry reasons , which requires too long a discourse of words by digression and therefore i will conceal them for this time . these opinions of philosophers i have willingly remembred , that it might appear , that the doctrine concerning the holy spirit is very ancient ; which they have taken either out of moses writings , or out of the works of the old fathers , published and set forth in books , though not wholly , fully , and perfectly understood and known ; and also that our pneumatomachi may see themselves to be more doltish in divine matters than the heathen , who will not acknowledge that essentiall and working power of the divinity whereby all things are quickned : which the heathen did after a sort see ; after a sort ( i say ) because they separated the soul of the world ( which they also call the begotten mind ) from the most soveraign and unbegotten god , and imagined certain differences of degrees , and ( as cyrill saith ) did arrianize in the trinity . so then i conclude against these pneumatomachi , that in so much as they imitate the old gyants , who piling up pelion upon ossa , and them both upon olympus , attempted by scaling the heavens to pull iupiter out of his throne of estate , and to spoil him of his principality , and were notwithstanding their strength , whereby they were able to carry huge hills on their shoulders , overwhelmed with those mountaines and squeized under the weight of them even to the death ; so these pneumatomachi , being enemies both to the holy spirit , and no friends to the holy church ( for then would they confesse the trinity in unity , and the unity is trinity ) and consequently also the deity of the holy spirit ) deserve to be consumed with the fire of his mouth , the heat whereof by no meanes can be slacked , quenched , or avoided . for there is nothing more unnaturall , nothing more monstrous , then against the person of the deity ( i mean the spirit of sanctification ) to oppose mans power , mans wit , mans policy , &c. which was well signified by that poeticall fiction of the giants , who were termed anguipedes , snakefooted ; which as ioachimus cameravius expoundeth of wicked counsellours , to whose filthy perswasions tyrants doe trust as unto their feet ; and iames sadolet interpreteth of philosophers , who trusting over much unto their own wits , become so bold in challenging praise for their wisdome , that in fine all turneth to folly and confusion ; so i expound of heretikes and schismatikes , who ' either by corrupt doctrine , or by maintaining precise opinions , or by open violence , &c. assay to overthrow the true religion , to break the unity of the church , to deny caesar his homage , and god his duty , &c. and therefore let iovis fulmen , wherewith they were slain , assure these that there is divina ultio due to all such , as dare in the ficklenesse of their fancies arrear themselves against the holy spirit ; of whom sith they are ashamed hereupon earth ( otherwise they would confidently & boldly confesse him both with mouth and pen ) he will be ashamed of them in heaven , where they are like to be so farre from having any society with the saints , that their portion shall be even in full and shaken measure with miscreants and infidels . and therefore let us , if we will discerne and try the spirits whether they be of god or no , seek for the illumination of this inlightning spirit , which as it bringeth light with it to discover all spirits , so it giveth such a fiery heat , as that no false spirit can abide by it for fear of burning . howbeit the holy spirit must be in us , otherwise this prerogative of trying spirits will not fall to our lot . but here some will peradventure move a demand , and do aske how the holy spirit is in us , considering that infiniti ad infinitum nulla est proportio , neque loci angustia quod immensum est potest circumscribi : of that which is infinite , to that which is finite there is no proportion ; neither can that which is unmeasurable be limited or bounded within any précinct of place , &c. i answer , that the most excellent father for christs sake sendeth him unto us , according as christ promised us in the person of his apostles ; the comforter ( saith he ) which is the holy spirit , whom my father will send in my name . and as for proportion of that which is infinite to that which is finite , &c. i wil in no case have it thought , that the holy spirit is in us , as a body placed in a place terminably ; but to attribute thereunto , as duly belongeth to the deity , an ubiquity , or universall presence ; not corporally and palpably ; but effectually , mightily , mystically divinely , &c. yea , and this i may boldly adde , that christ jesus sendeth him unto us from the father : neither is he given us for any other end , but to inrich us abundantly with all good gifts and excellent graces ; and ( among the rest ) with the discerning of spirits aright , that we be not deceived . and here an end . finis . the summe of every chapter contained in the sixteene books of this discovery , with the discourse of divels and spirits annexed thereunto . the first booke . an impeachment of witchespower in meteors and elementary bodies , tending to the rebuke of such as attribute too much unto them . pag. . the inconvenience growing by mens credulity herein , with a reproofe of some churchmen , which are inclined to the common conceived opinion of witches o●nipotency , and a familiar example thereof . pag. . who they be that are called witches , with a manifest declaration of the cause that moveth men so commonly to thinke , & witches themselves to beleeve that they can hurt children , cattell , &c. with words and imaginations : and of cousening witches . pag. . what miraculous actions are imputed to witches by witchmongers , papists , and poets . pag. . a confutation of the common conceived opinion of witches and witchcraft , and how detestable a sinne it is to repaire to them for counsell or helpe in time of affliction . pag. . a further confutation of witches miraculous and omnipotent power , by invincible reasons and authorities , with dissuasions from such sond credulity . pag. . what meanes the name of witches becommeth so famous , and how diversly people be opinioned concerning them and their actions . pa. . causes that move as well witches themselves as others to thinke that they can work impossibilities , with answers to certaine objections : where also their punishment by law is touched . pag. . a conclusion of the first book , wherein is foreshewed the tyrannicall cruelty of witchmongers and inquisitors , with a request to the reader to peruse the same . pag. . the second booke . what testimonies and witnesses are allowed to give evidence against reputed witches , by the report and allowance of the inquisitors themselves , and such as are speciall writers herein . pag. . the order of examination of witches by the inquisitors ibid. matters of evidence against witches . pag. . confessions of witches , whereby they are condemned . pag. . presumptions , whereby witches are condemned . pag. . particular interrogatories used by the inquisitors against witches . pa. . the inquisitors triall of weeping by conjuration . pag. . certaine cautions against witches , and of their tortures to procure confession . pag. . the . crimes laid to the charge of witches , by witchmongers , specially by bodin , in demonomania . . a confutation of the former surmised crimes patched together by bodin , and the only way to escape the inquisitors hands . pag . the opinion of cornelius agrippa concerning witches , of his pleading for a poore woman accused of witchcraft , and how he convinced the inquisitors . pag. . what the feare of death and feeling of torments may force one to do , and that it is no marvell though witches condemne themselves by their owne confessions so tyrannically extorted . pag. . the third book . the witches bargaine with the divell , according to m. mal. bodin , n●der , daneus , psellus , brastus , hemingius , cumanus , aquinas , bartholomeus , spineus , &c. pag. . the order of the witches homage done ( as it is written by lewd inquisitors and peevish witchmongers ) to the divell in person : of their songs and danses , and namely of lavolta , and of other ceremones , also of their excourses . pag. . how witches are sommoned to appeare before the divell , of their riding in the air , of their accompts , of their conference with the divell , of his supplies , and their conference , of their farewell and sacrifices ▪ according to daneus , psellus , &c. that there can no real league be made with the divell the first author of the league , and the weake proofes of the adversaries for the same . . of the private league , a notable table of bodin concerning a french lady , with a confutation . pag. . a disproofe of their assemblies , and of their bargaine pag. . a confutation of the objection concerning witches confessions . pag. . what folly it were for witches to enter into such desperate perill & to endure such intolerable torments for no gaine or commodity , & how it comes to passe that witches are overthrowne by their confessions . how melancholy abuseth old women , and of the effects thereof by sundry examples . pag. . that voluntary confessions may be untruly made , to the undoing of the confessors , and of the strange operation of melancholie , proved by a familiar and late example . p. . the strange and divers effects of melancholy , and how the same humor abounding in witches , or rather old women , filleth them ful of marvellous imaginations , and that their confessions are not to be credited . . a confutation of witches confessions , especially concerning their league . pag. . a confutation of witches confessions , concerning making of tempests and raine ; of the natural cause of raine & that witches or divels have no power to do such things . ibid. what would ensue , if witches confessions or witchmongers opinions were true , concerning the effects of witchcraft , inchantments , &c. ▪ examples of forein nations , who in their warres used the assistance of witches ; of eybiting witches in ireland , of two archers that shot with familiars . pag. . authors condemning the fantasticall confessions of witches , and how a popish doctor taketh upon him to disprove the same . pag. . witchmongers reasons , to prove that witches can worke wonders , bodins tale of a friseland priest transported , that imaginations proceeding of melancholie do cause illusions . pag. . that the confession of witches is insufficient in civill and common 〈◊〉 to take away life . what the sounder divines , and decrees of councels determine in this case . pag. . of foure capitall crimes objected against witches , all fully answered and confuted as frivolons . p. . a request to such readers as loath to heare or read filthy & bawdy matters ( which of necessity are here to be inserted ) to passe over eight chapters . pag. the fourth book . of witchmongers opinions concerning evill spirits , how they frame themselves in more excellent sort than god made us . pag. . of bawdy incubus and succubus , and , whether the action of venery may be performed betweene witches and divels and when witches first yeelded to incubus . ibid. of the divels visible and invisible dealing with witches in the way of lechery . pag. . that the power of generation is both outwardly and inwardly inpeached by witches , and of divers that had their genitals taken from them by witches , and by the same meanes againe restored . ibid. of bishop sylvanus his leachery opened and covered againe , how maids having yellow haire are most combred with incubus , how maried men are bewitched to use other mens wives , and to refuse their owne . pag. . how to procure the dissolving of bewitched love , also to enforce a man ( how proper so ever he be ) to love an old hag : and of a bawdy tricke of a priest in gelderland . ibid. of divers saincts and holy persons , which were exceeding bawdy and lecherous , and by certain miraculous meanes became chast . pag. . certaine popish and magicall cures , for them that are bewitched in their privities . ibid. a strange cure done to one that was molested with incubus . pag. . a confutation of all the former follies touching incubus , which by examples and proofes of like stuffe is shewed to be flat knavery , wherein the carnall copulation with spirits is overthrowne . pag. . that incubus is a naturall disease with remedies for the same , besides , magicall cures herewithall expressed . pag. . the censure of g. chancer , upon the knavery of incubus . pag. . the fift book . of transformations , ridiculous examples brought by the adversaries for the confirmation of their foolish doctrine . pag. . absurd reasons brought by bodin , & such others , for confirmation of transformations . pag. . of a man turned into an asse , and returned againe unto a man by one of bodins witches : s. augustines opinion thereof . pag. . a summarie of the former fable , with a refutation thereof , after due examination of the same . pag. . that the body of a man cannot be turned into the body of a beast by a witch , is proved by strong reasons , scriptures , and authorites . pag. . the witchmongers objections concerning nebuchadnezzar answerred , and their error concerning lycanthropia consuted . pag. . a speciall objection answered concerning transportations , with the consent of diverse writers thereupon . pag. . the witchmongers objection concerning the history of iob answered . . what severall sorts of witches are mentioned in the scriptures , & how the word witch is there applied . pag. . the sixt book . the exposition of this hebrue word chasaph wherein is answered the objection contained in exodus . to wit : thou shalt not suffer a witch to live , and of simon magnus , acts. . pag. . the place of deuteronomy expounded wherein are recited all kind of witches ; also their opinions confuted , which hold that they can worke such miracles as are imputed unto them . pag . that women have used poisoning in all ages more then men , and of the inconvenience of poisoning . pag. . of divers poisoning practises , otherwise called veneficia , committed in italy , genua , millen , wittenberge , also how they were discovered and executed . pag . a great objection answered concerning this kind of witchcraft cal●ed veneficium . pag. . in what kind of confections that witchcraft , which is called veneficium , consisteth : of love-cups , & the same confu●ed by poets . ibid. it is proved by more credible writers , that love-cups rather ingender death through venome , than love by ar● ; and with what toies they destroy cattell , & procure love . p. . j. bodin triumphing against i. wier is over taken with false ●reeke and false interpretation thereof . p. . the seventh booke . of the hebrue word ob , what it signifieth where it is found , of pythonisses called ventriloquae , who they be , and what their practises are , experience and examples thereof shewed . pag. . how the lewd practise of the pythonist of westwell came to light , and by whom she was examined ; and that all her diabolicall speach was but ventriloquie and plaine cousenage , which is proved by her owne confession . pag. . bodins stuffe concerning the pythonist of endor , with a true story of a counterfeit dutchman . pag . of the great oracle of apollo the pythonist , & how men of al sorts have been deceived , and that even the apostles have mistaken the nature of spirits , with an unanswerable argument , that spirit , can take no shapes . pag. . why apollo was called pytho , wherof those witches were called pythonists ; gregory his letter to the divell . pag. . apollo , who was called pytho , compared to the rood of grace , gregories letter to the divell cōfused how diverse great clarkes and good authors have beene abused in this matter of spirits through false reports , and by means of their credulity have published lies , which are confuted by aristotle and the scriptures . ibid. of the witch of endor , and whetler she accomplished the raising of samuel truly , or by deceipt , the opinion of some divines hereupon . p. . that samuel was not raised indeed , and how bodin and all papists due herein , and that souls cannot be raised by witchcraft . pag. . that neither the divell nor samuel was raised , but that it was a meere cousenage , according to the guise of our pythonists . pag. . the objection of the witchmongers concerning this place fully answered , and what circumstances are to be considered for the understanding of this story , which is plainely opened from the beginning of the . chapt . of the . samuel , to the . verse . pag. . the . . & . verses of . sam. . expounded ; wherein is shewed that saul was cousened and abused by the witch , and that samuel was not raised , is proved by the witches owne talke . pag. . the residue of . sam. . expounded ; wherein is declared how cunningly this witch brought saul resolutely to beleeve that she raised samuel , what words are used to colour the cousenage , & how all might also he wrought by ventriloquie p . opinions of some learned men , that samuel was indeed raised , not by the witches art or power , but by the speciall miracle of god , that there are no such visions in these cur dayes , and that our witches cannot do the like . pag. . of vaine apparltions , how people have beene brought to feare bugs , which is partly reformed by preaching of the gospell , the true effect of christs miracles . pag. . witches miracles cōpared to christs , that god is the creator of al things ; of apollo , and of his names and portraiture . pag. . the eight booke . that miracles are ceased . pag. . that the gift of prophesie is ceased . pag. . that oracles are ceased . pag. . a tale written by many grave authors , and beleeved by many wise men of the divels death . an other storywriby papists , & beleeved of all catholikes , approving the divels hones●y , conscience , and courtesie . pag. . the judgements of the ancient fathers touching oracles , and their abolishment , and that they be now transferred form delphos to rome . p. . where and wherein couseners , witches , and priests were wont to give oracles , and to worke their feats . pag. . the ninth booke : the hebrue word kasain expounded , and how farre a christian may conjecture of things to come . pag. . proofes by the old and new testament that ce●taine observations of the weather are lawfull . pap . . that certaine observations are indifferent , certaine ridiculous , and certaine impious , whence that cunning is derived of apollo , and of aruspicus . pag. . the predictions of soothsayers & lewd priests , the prognostications of astronomers and physitians allowable , divine prophesies holy and good . pag. . the diversity of true prophets , of vrim , and the propheticall use of the twelve pretious stones contained therein ; of the divine voice called eccho . ibid. of prophesies conditionall whereof the prophesies in the old testament doe intreat , and by whom they were published ; witchmongers answers to the objections against witches supernaturall actions . pag. ● . what were the miracles expressed in the old testament ; and what are they in the new testament ; and that we are not now to looke for any more miracles . pag. . the tenth booke . the interpretation of the hebrue word onen , of the vanity of dreames , and divinations thereupon . pag. . of divine , naturall , and casuall dreames , with the different causes and effects . ibid. the opinion of divers old writers touching dreames , & how they vary in noting the causes thereof . p . against interpretors of dreames , of the ordinary cause of dreames , hemingibus opinion of diabolicall dreames , the interpretation of dreames ceased . pag. . that neither witches , nor any other , can either by words or herbs , thrust into the mind of a sleeping man , what cogitations or dreams they list , and whence magicall dreames come . pag. . how men have been bewitched , cousened or abused by dreams to dig and search for money . pag. . the art & order to be used in digging for money , revealed by dreams , how to procure pleasant dreams , of morning and midnight dreams . ibid. sundry receipts and ointments , made and used for the transportation of witches , and other miraculous effects ; an instance thereof reported and credited by some that are learned . pag. . a confutation of the former follies , as well conce●ning ointments , dreams , &c. as also of the assembly of witches , and of their consultations and bankets at sundry places , and all in dreams . pag. . that most part of prophesies in the old testament were revealed in dreams , that we are not how to look for such revelations , of some who have dreampt of that which hath come to passe , that dreams prove contrary , nebuchadnezzars rule to know a true expositor of dreams . pag. . the eleventh book . the hebrew word nahas expounded ; of the art of augury , who invented it , how slovenly a science it is ; the multitude of sacrifices and sacrificers of the heathen , and the causes thereof . pag. . of the iewes sacrifice to moloch , a discourse thereupon , and of purgatory . ibid. the canibals cruelty , of popish sacrifices exceeding in tyranny the ●ewes or gentiles . pag. . the superstition of the heathen about the element of fire , and how it grew in such reverence among them , of their corruptions , and that they had some inkling of the godly fathers doings in t●at behalf . ibid. of the roman sacrifices , of the estimation they had of augury , of the law of the twelve tables . pag. . colleges of augurors , their office , their number , the signification of augury , that the practisers of that art were couseners , their profession , their places of exercise , their apparell , their superstition . pag. . the times and seasons to exercise angury , the manner and order thereof , of the ceremonies thereunto belonging . pag. . vpon what signes and tokens augurors did prognosticate , observations touching the inward and outward parts of beasts , with notes of beasts behaviour in the slaughter-house . ibid. a confutation of augury , plato his reverend opinion thereof , of contrary events , & false predictions . p. the cousening art of sortilege or lotarie , practised especially by egyptian vagabonds , of allowed lots , of pythagoras his lot , &c. ibid of the cabalistieall art consisting of traditions and unwritten verities learned without book , and of the division thereof pag. . when , how , and in what sor● sacrifices were first ordained , and how they were prophaned , and how the pope corrupteth the sacraments of christ pag. . of the objects whereupon the augurors used ●o progno●ticate , with certain cautions and notes . pag. . the division of augury , persons admittable into the colledges of augury , of their superstition . pag. . of the common peoples fond and superstitious collections and observ●tions . ibid. how old writers vary about the matter , the manner , and the means , whereby things augurificall are moved . pag. . how ridiculous an art augury is , how cato mocked it , aristotles reason against it , fond collections of augu●ors , who allowed , and who disallowed it . pag. . fond distinctions of the heathen writers , concerning augury . pag. . of naturall and casuall augury , the one allowed , and the other disallowed . ibid. a confutation of casual augury which is meer witchcraft , & upon what uncertainty those divinations are grounded . pag. . the figure-casters are witches , the uncertainty of their art , and of their contradictions , cornelius agripas sentence against judicial astrologie . ibid. the subtil●y of astrologers to maintain the credit of their art , why they remain in credit , certain impieties contained in astrologers assertions . pag. . who have power to drive away divels with their only presence , who shall receive of god whatsoever they aske in prayer , who shall obtain everlasting life by means of constellations , as nativity-casters affirme . pag. . the twelfth book . the hebrew word habar expounded , where also the supposed secret f●rce of charmes and inchantments is shewed , and the efficacy of words is diverse waies declared . pag. . what is forbidden in scriptures concerning witc●craft , of the operation of words , the superstition of the ca●alists and papists , who createth substances , to imitate god in some cases is presumption , words of sanctification . ibid. what effect & offence witches charmes bring , how unapt witches are , and how unlikely to work those things which they are thought to do , what would follow if those things wer true which are laid to their charge . e pag. why god forbad'the practise of witchcraft , the absurdity of the law of the twelve tables , whereupon their estimation in miraculous actions is grounded , of their wonderous works . pag. . an instance of one arraigned upon the law of the twelve tables , whereby the said law is proved ridiculous , of two witches that could do wonders . pag. . lawes provided for the punishment of such witches as work miracles , whereof some are mentioned , and of certain popish lawes published against them . pag. . poeticall authorities commonly alledged by witchmongers , for the proof of witches miraculous actions , and for confirmation of their supernaturall power pag. . poetry and popery compared in inchantments , popish witchmongers have more advantage herein than protestants pag. . popish periapts , amulets & charmes , agnus dei , a wastcote of proofe , a charme for the falling evill , a writing brought to s. leo from heaven by an angel ▪ the vertues of s. saviours epistle , a charme against theeves , a writing found in christs wounds , of the crosse , &c. p. . a charme against shot , or a wastcote of proof . against the falling evil p. . a popish periapt or charme , which must never be said , but carried about one , against theeves . another amulet , pag. . a papistical charme . a charme found in the canone of the masse . other papisticall charmes . pag. . a charme of the holy chrosse . pag. . a charme tak●n out of the primer . pag. . how to make holy water , & the vertues thereof , s. rufins charme , of the wearing & bearing of the name of iesus , that the sacrament of confession & the euchraist is of as much efficacy as other charmes , and magnified by l. varus . ibid. of the noble balme used by moses , ap●shly counte●feited in the church of rome . pag. . the opinion of f●rrarius touching charmes , periapts , appensions , amulets , &c. of homericall medicines , of constant opinion , and the effects thereof . pag. . of the effects of amulets , the 〈◊〉 o● argerius ferrarius in the commendation of charmes , &c : foure sorts of homericall medicines , & the choice thereof ; of imagination . pag. . choice of charmes against the falling evill , the bitting of a mad dog , the stinging of a scorpion , the toothach , for a woman in travell , ●or the kings evil , to g●t a thorne out of any member , or a bone out of ones throte , charmes to be said fasting , or at the gathering of hearbs , for sore eyes , to open locks , against spirits , for the bots in a horse , and specially for the duke of albas horse , for sowre wines , &c. pag. . for the faling evill . ibid. against the biting of a mad dog . ibid. against the biting of a scorpion . pa. . against the toothach . a charme to re●ease a woman in travell . to heale the kings or queenes evill , or any other sorenesse in the throte . a charme read in the romish church , upon saint blazes day , that will fetch a tho●ne out of any place of ones body , a bone out of the throte , &c. l●ct . . ibid. a charme for the headach . pag. . a charme to be said each morning by a witch fasting , or at least before she go abroad . another charme that witches use at the gathering of their medecinable hearbs . an old womans charme , wherwith she did mu●● good in the country , and grew ●amous thereby , ibid. another like charme . a charme to open locks . a charme to drive away spirits that haunt any hous● . pag. . a pretty charme or conclusion for one poss●ssed . another for th● same purpose . another to the same eff●ct , ibid. another charme or witchcraft for the same . pag. . a charme for the bots in a horse . ibid. a charme against vineger . pag. . the inchanting of serpents & snakes , objections answer●d concerning the same ; fond reasons why charmes take effect therein , mahomets pig●on , miracles wrought by an asse a● memphis in aegypt , popish charmes against serpents , of miracle-workers , the taming of snakes , bodins lie of snakes . ibid. charmes to carry water in a sive , to know what is spoken of us behind our backs , for bleare cies , to make seeds to grow well , of images made of wax , to be rid of a witch , to hang her up , notable authorities against waxen images , a story bewraying the knavery of waxen images . pag. . a charme teaching how to hurt whom you lift with images of wax &c. ibid. sundry spirts of charmes tending to divers purposes , and first , certaine charmes to make taciturnity in tortures . pag. . countrey charmes against these and all other witchcrafts , in the saying also whereof witches are vexed , ibid a charme for the choine cough . for corporall or spirituall rest . charme● to find out a theefe . ibid. another way to find out a theef that hath stolne any thing from you . pag. . to put out the theeves eye . another way to find out a theef . ibid. a charm to find ou● or spoil a theef . ibid. s. adelberts curse or charme against theeves . pag. . an●ther inchantment . pag. . a charm or experiment to finde out a witch . ibid. to spoil a theef , a witch , or any other enemy , and to be delivered from the evill . pag. . a notable charme or medicine to pull out an arrow-head , or any such thing that sticketh in the flesh or bones , and cannot otherwise he had out . charmes against a qu●●idian ague . ibid. for all manner of agues intermittent . periapts , characters , &c. for agues , and to cure all diseases , and to deliver from all evill . p. . more charms for agues . ibid. for a bloudy flux , or rather an issue of bloud . cures commenced and finished by witchcraft . pa. . another witchcraft or knavery , practised by the same surgeon . pag. . another experiment for one bewitched . otherwise . a knack to know whether you be bewitched , or no , &c. ibid. that one witchcraft may lawfully meet with another . pag. . who are priviledged from witches , what bodies are aptest to be bewitched , or to be witches , why women are rather witches than men , and what they are . ibid. what miracles witchmongers report to have been done by witches words &c. contradictions of witchmongers among themselves , how beasts are cured hereby , of bewitched butter , a charm against witches , and a counter charm , the effect of charmes and words proved by l. vairus to be wonderfull . pag. . a charme to find her that bewitched your kine . another , for all that have bewitched any kind of cattell . p. . a speciall charme to preserve all cattell from witchcraft . ibid. lawfull charmes , rather medicinable cures for diseased cattell . the charme of charmes , and the pow●r thereof . ibid. the charme of charmes . otherwise . ibid. a confutation of the force and vertue falsly ascribed to charmes and amulets , by the authorities of ancient writers , both divines and physitians . pag. . the xiii . book . the signification of the hebrew word hartumin , where it is found written in the scriptures , and how it is diversly translated : whereby the objection of pharaohs magitians is afterwards answered in this book ; also of naturall magick not evill in it selfe . pag. . how the philosophers in times past travelled for the knowledge of naturall magick , of solomons knowledge therein , who is to be called a natural magician , a distinction therof , and why it is condemned for witchcraft . pag. . what secrets do lie hidden , and what is taught in naturall magick , how gods glory is magnified therein , and that it is nothing but the work of nature . ibid. what strange things are brought to passe by naturall magick . pag. . the incredible operation of waters , both standing and running ; of wels , lakes , rivers , and of their wonderfull effects . pag . the vertues and qualities of sundry precious stones , of cousening lapidaries , &c. ibid. whence the precious stones receive their operations , how curious magitians use them , and of thei● seals . pag. . the sympathy and antipathy of naturall and elementary bodies declared by diverse examples of beasts , birds , plants , &c. pag. . the former matter proved by many examples of the living and the dead . pag. . the bewitching venome contained in the body of an harlot , how her eye , her tongue , her beauty & behaviour bewitcheth some men : of bones and hornes yeelding great vertue . pag. . two notorious wonders and yet not marvelled at . pag. . of illusions , confederacies , and legierdemain , and how they may be well or ill used . pag. . of private confederacy , and of brandons pigeon . pag. . of publick confederacy , and whereof it consisteth . pag. . how men have been abused with words of equivocation , with sundry examples thereof . ibid. how some are abused with naturall magick , and sundry examples thereof when illusion is added thereunto , of iacobs pied sheep , and of a black moore . pag. . the opinion of witchmongers , that divels can create bodies , and of pharaohs magicians . pag. . how to produce or make monsters by art of magick , & why pharaohs magitians could not make lice . ibid. that great matters may be wrought by this art , when princes esteem and maaintain it : of divers wonderfull experiments , and of strange conclusions in glasses , of the art perspective , &c. pag. . a comparison betwixt pharaohs magitians and our witches , and how their cunning consisted in juggling knacks . pag. . that the serpents and frogs were truly presented , and the water poisoned indeed by iannes and iambres , of false prophets , and of their miracles , of balaams asse . pag. . the art of juggling discovered , and in what points it doth principally consist . pag. . of the ball , and the manner of legierdemain therewith , also notable feats with one or divers bals . ibid. to make a little ball swell in your hand till it be very great . p. . to consume ( or rather to convey ) one or many bals into nothing . pag. . how to rap a wag upon the knuckles . ibid. of conveyance of money . ibid. to convey money out of one of your hands into the other by legierdemain . ibid. to convert or transubstantiate money into counters , or counters into money . pag. . to put one testor into one hand , and another into the other hand , and with words to bring them together . ibid. to put one testor into a strangers hand , and another into your own , and to convey both into the strangers hand with words . ibid. how to doe the same or the like feat otherwise . ibid. to throw a piece of money away , and to finde it again where you lift . pag. . with words to make a groat or a testor to leap out of a pot , or to run along upon a table . ibid. to make a groat or a testor to sink through a table , and to vanish out of a handkercher very strangely . ibid. a notable trick to transforme a counter to a groat pag. . an excellent feat to make a two penny peece lye plain in the palme of your hand and to be passed from thence when you li●t . ibid. to convey a testor out of ones hand that holdeth it fast . pag. . to throw a piece of money into a deep pond , and to fetch it again from whence you lift . ibid. to convey one shilling being in one hand into another , holding your armes abroad like a rood . ibid. how to wrap a wag on the knuckles . ibid. to transforme any one small thing into any other form by holding of paper . pag. . of cards , with good cautions how to avoide cousenage therein : speciall rules to convey and handle the cards , and the manner and order how to accomplish all difficult and strange things wrought by cards . ibid. how to deliver out four aces , and to convert them into four knaves . p. . how to tell one what card he seeth in the bottome , when the same card is shuffled into the stock . pag. . another way to do the same , having your self indeed never seen the card . ibid. to tell one without confederacy what card be thinketh . ibid. how to tell what card any man thinketh ▪ how to convey the same into a kernell of a nut or cheristone , &c. and the same again into ones pocket ; how to make one draw the same or any card you list , and all under one device . pag. . of fast or loose , how to knit a hard knot upon a hanckercher , and to undo the same with words . p. . a notable feat of fast or loose , namely , to pull three beadstones from off a cord , while you hold fast the ends thereof , without removing of your hand . ibid. iuggling knacks by confederacy , and how to know whether one ●ast crosse or pile by the ringing pag. . to make a shoale of goslings draw a timber log . ibid. to make a pot or any such thing standing fast on the cubboord , to fall down thence by vertue of words . ibid. to make one danse naked . pag. . to transforme or alter the colour of ones cap , or hat . ibid. how to tell where a stollen horse is become . ibid. boxes to alter one grain into another , or to consume the grain or corn to nothing . ibid. how to convey ( with words or charmes ) the corn contained in one boxe into another . pag. . of another boxe to convert wheat into flower with words , &c. ibid. of diverse petty juggling knackes . ibid. tr burne a thred and to make it whole againe with the ashes thereof . pag. . to cut a lace asunder in the middest , and to make it whole again . ibid. how to pull laces innumerable out of your mouth , of what colour or length you li●t , and never any thing seen to be therein . pag. . how to make a book , wherein you shall shew every leaf therein to be white , black , blew , red , yellow , green , &c. ibid. desperate or dangerous juggling knacks , wherein the simple are made to think , that a seely juggler with words can hurt and help , kill and revive any creature at his pleasure : and first to kill any kind of pullen , and to give it life again . pag. . to eat a knife , and to fetch it out of any other place . ibid. to thrust a bodkin into your head without hurt . ibid. to thrust a bodkin through your tongue , and a knife through your arme : a pitiful sight , without hurt or danger . pag. . to thrust a piece of lead into one eye , and drive it about ( with a stick ) between the skin and flesh of the forehead , until it be brought to the other eye , and there thrust out . ibid. to cut halfe your nose asunder , and to heal it again presently without any salve . ibid. to put a ring through your cheeke . pag. . to cut off ones head , and to lay it in a platter , &c. which the iuglers call the decollation of iohn baptist. ibid. to thrust a dagger or bodkin into your guts very strangely , and to recover immediatly pag. . to draw a cord through your nose , mouth or hand , so sensible as it is wonderfull to see . ibid. the conclusion wherein the reader is referred to certaine patterns of instruments wherewith diverse feats here specified are to be executed . pag. . the xiiii . book . of the art of alcumystry , of their words of art and devises to bleare mens eies , & to procure credit to their profession . pag. . the alcumysters drift , the canons yeomans tale , of alcumystical stones and waters . pag. . of a yeoman of the country cousened by an alcumyst . pag. . a certaine king abused by an alcumist , and of the kings foole a prety jest . pag. . a notable story written by erasmus of two alcumysts , also of longation and curtation . ibid. the opinion of divers learned men touching the ●●lly of alcumystry . pag. . that vaine and deceitfull hope is a great cause why men are seduced by this alluring art , and ●hat their labours therein are bootlesse , &c. pag. . a continuation of the former matter , with a conclusion of the same . p . the xv . book . the exposition of iidoni , and where it is found , whereby the whole art of consuration is deciphered . pag ▪ . an inventary of the names , shapes , powers , government , and effects of divels and spirits , of their severall s●igniorities and degrees : a strange discourse worth the reading . p. . the houres wherein poincipall divels may be bound ; to wit , raised and restrained from doing of hurt . p. . the sorme of adjuring or citing of the spirits aforesaid to arise and appeare pag . a confutation of the manifold vanities contained in the precedent chapters , specially of commanding of devils . pag. . the names of the planets , their characters , together with the twelve signes of the zodiake , their dispositions , aspects , and government , with other observations . pag. . the twelve signes of the zodiake , their characters and denominations . &c. ibid. their dispositions or inclinations . . the disposition of the planets . pag. . the aspects of the planets . ibid. how the day is divided or distinguished . p. . the division of the day and the planetary regiment . pag. ▪ the division of the night , and the planetary regiment . ibid. the characters of the angels of the seven dayes , with their names ; of figures , seales and periapts . pag. . an experiment of the dead . pag. . a licence for sibylla to go and come by at all times . pag. . to know of treasure hidden in the earth . ibid. this is the way to go invisible by these three sisters of fairies . pag ▪ . an experiment of citrael , &c. angeli di●i dominici . pag. . the seven angels of the seven dayes , with the prayer called regina linguae . ibid. how to inclose a spirit in a crystall stone . pag. . a figure or type proportionall , shewing what form must be observed & kept , in making the figure whereby the former secret of inclosing a spirit in crystal is to be accomplished , &c. pag. . an experiment of the spirit bealphares . pag. . the two and twentieth psalme . pag. . this psalme also following , being the fifty one psalme , must be said three times over , &c. ibid. to bind the spirit bealphares , and to lose him again . pag. . a licence for the spirit to depart . pag. a type or figure of the circle for the master and his fellowes to sit in , shewing how and after what fashion it should be made . pag. . the making of the holy water . pag. . to the water say also as followeth . ibid. then take the salt in thy hand , and say putting it into the water , making in the manner of a crosse . pag. then sprinkle upon any thing , and say as followeth . ibid. to make a spirit to appear in a crystall . ibid. an experiment of the dead pag . now the pater noster , ave , and credo must be said , and then the prayer immediately following . pag. . a bond to bind him to thee , and to thy n●as followeth . pag. this bond following , is to call him into your crystall stone , or glass , &c. pag . then being appeared , say these words following . pag. ▪ a licence to depart . ibid. when to talk with spirits , and to have true answers to finde out a theefe . pag. . to speak with spirits ibid. a confutation of conjuration , especially of the raising , binding and dismissing of the divell , of going invisible and other lewd practises . ibid. a comparison between popish exorcists and other conjurors , a popish conjuration published by a great doctor of the romish church , his rules and cautions pag . a late experiment , or cousening conjurati●n practised at orleance by the franciscane fryers , how it was detected , and the judgement against the authors of that comedie . pag . who may be conjurors in the romish church besides priests , a ridiculous definition● of superstision , what words are to be used and not used in exorcismes , rebaptisme allowed , it is lawfull to conjure any thing , differences between holy water and conjuration . pag. . the seven reasons why some are not rid of the divell with all their popish conjurations , why there were no cōjurors in the primitive church , and why the divell is not so so●ne cast out of the bewitched as of the possessed pag. . other grosse absurdities of witchmongers in this matter of conjurations . pag. . certain conjurations taken out of the pontificall and out of the missal . pag. . a conjuration written in the masse book . fol. . ibid. oremus pag. . that popish priests leave nothing unconjured , a form of exorcisme for incense . ibid. the rules and lawes of popish exorcists and other conjurors all one , with a confutation of their whole power , how s. martine conjured the divell . pag. . that it is a shame for papists to beleeve other conjurors doings their owne being of so little force , hippocrates his opinion herein . pag. . how conjurors have beguiled witches , what books they cary about to procure credit to their art , wicke assertions against moses and ioseph . pag. . all magicall arts confuted by an argument concerning nero , what cornelius agrippa and carolus gallus have left written thereof , & proved by experience . pag. . of solomons conjurations , and of the opinion conceived of his cunning and practise therein . pag. . lessons read in all churches , where the pope hath authority , on saint margarets day , translated into english word for word . pag. . a delicate story of a lumbard , who by saint magarets example would needs fight with a reall divel . . the story of s. margaret proved to be both ridiculous and impious in every point . pag. . a pleasant miracle wrought by a popish priest . pag. . the former miracle cou●uted , with a strange story of s. lucy . pag. . of visions , noises , apparitions , and imagined sounds , and of other illusions , of wandering soules : with a confutation thereof . ibid. cardanus opinion of strange noises , how counterfeit visions grow to be credited , of popish appearances , of pope boniface . pag. . of the noise or sound of echo , of one that narrowly escaped drowning thereby , &c. pag. . of theurgie , with a confutation therof , a letter sent to me concerning these matters . ibid. the copy of a letter sent unto me r. s. by t. e. maister of art , and practiser both of physicke , & also in times past , of certaine vaine sciences ; now condemned to die for the same : wherein he openeth the truth touching those deceits . pag. . the xvi . book . a conclusion , in manner of an epilog , repeating many of the former absurdities of witchmongers conceits , confutations thereof , and of the authority of iames : sprenger and henry institor inquisitors and compilers of m. mal. pa. . by what meanes the common people have beene made beleeve in the miraculous works of witches , a definition of witchcraft , and a description thereof . pag. . reasons to prove that words and characters are but bables , and that witches cannot do such things as the multitude supposeth they can , their greatest wonders proved trifles , of a young gentleman cousened . pag. . of one that was so bewitched that ●● could read no scriptures but canonicall , of a divell that could speake no latine , a proose that witchcraft is flat cousenage , pag. . of the divinatiō by the sive & sheeres , and by the booke and key , hemingius his opinion thereof confuted , a bable to know what is a clocke , of certaine iuggling knacks , manifold reasons for the overthrow of witches and conjurors , and their cousenages , of the divels transformations , of ferrum candens , &c. p. . how the divel preached good doctrine in the shape of a priest , how he was discovered , & that it is a shame ( after confutatiō of the greater witchcrafts ) for any man to give credit to the lesser points thereof . pag. . a conclusion against witchcraft , in manner and forme of an induction . pag. . of naturall witchcraft or fascination . pag. . of inchanting or bewitching eies . ibid. of naturall witchcraft for love . &c. pag. . a discourse upon divels and spirits and first of philosophees opinions , also the manner of their reasoning hereupon , and the same confuted . pag. . mine owne opinion concerning ●his argument , to the disproofe of some writers hereupon . pag. . the opinion of psellus touching spirits , of their severall orders , and a confutation of his errors therein . pag. . more absurd assertions of psellus and such others , concerning the actions and passions of spirits , his definition of them , and of his experience therein . pag. . the opinion of fascius cardanus touching spirits , and of his familiar divell . pag. . the opinion of plato concerning spirits , divels and angels , what sacrifices they like best , what they feare , and of socrates his familiar divell . pag. . platos nine orders of spirits and angels , dionysius his division thereof not much differing from the same , all disproved by learned divines . pag. . the commencement of divels fondly gathered out of the . of isaie , of lucifer and of his fall , the gabalists , the thalmudists and schoolmens opinions of the creation of angels . pag. . of the contention betweene the greeke and latine church touching the fall of angels , the variance among papists themselves herein , a conflict betweene michael and lucifer . pag. . where the battell betweene michael and lucifer was fought , how long it continued , & of their power , how fondly papists and infidels write of them , and how reverently christians ought to think of them . p. . whether they became divels which being angels kept not their vocation , in jude and peter ; of the f●nd opinions of the rabbins touching spirits and bugs , with a confutation thereof . pag. . that the divels assaults are spirituall and not temporall , and how grossely some understand and those parts of the scripture . pag. . the equivocation of this word spirit , how diversly it is taken in the scriptures , where ( by the way ) is taught that the scripture is not alway as literally to be interpreted , nor yet allegorically to be understoed . p. . that it pleased god to manifest the power of his sonne and not of witches by miracles . pag. . of the possessed with divels . pa. . that we being not throughly informed of the nature of divels and spirits , must satisfie our selves with that which is dilivered us in the scriptures touching the same , how this word divell is to be understood both in the singular & plurall number , of the spirit of god and the spirit of the divell , of tame spirits , of ahab . pag. . whether spirits and soules can assume bodies , & of their creation and substance , wherein writers do extreamely contend and vary . pa. . certaine popish reasons concerning spirits made of aire , of day divels and night divels , and why the divell loveth no salt in his meate . pa. . that such divels as are mentioned in the scriptures , have in their names their nature and qualities expressed , with instances thereof . p. . diverse names of the divell , whereby his nature and disposition is manifested . pag. . that the idols or gods of the gentiles are divels , their diverse names , and in what affaires their labours and authorities are employed , wherein also the blind superstition of the heathen people is discovered . ibid of the romans chief gods called dii selecti , and of other heathen gods , their names and offices . pag. ▪ of diverse goods in diverse countries . pag. . of popish provinciall gods , a comparison between them and heathen gods , of physicall gods , and of what occupation every popish god is . pag. . a comparison between the heathen and papists , touching their excuses for idolatry . pag. . the conceipt of the heathen and the papists all one in idolatry , of the councell of trent , a notable story of a hangman arraigned after he was dead and buryed , &c. pag. . a confutation of the fable of the hangman , of many other feigned and ridiculous tales and apparitions , with a reproof thereof . pag. . a confutation of johannes laurentius , and of many others maintaining these sained and ridiculous tales and apparitions , and what driveth them away ▪ of moses and helias appearance in mount thabor . pag. . a confutation of assuming of bodies , and of the serpent that seduced eve. pag. . the objection concerning the divels assuming of the serpents body answered . pag. . of the curse rehearsed genes . . and that place rightly expounded , john calvines opinion of the divell . pag. . mine owne opinion and resolution of the nature of spirits , and of the divell with his properties . pag. . against fond witchmongers , and their opinions concerning corporall divels . pag. . a conclusion wherin the spirit of spirits is described , by the illumination of which spirit all spirits are to be tryed : with a confutation of the pneumatomachi flatly denying the divinity of this spirit . pag. . finis . notes, typically marginal, from the original text notes for div a -e apo. . . rom . acts . apo. . luk. . dan. . & . & . : psalme . & . jeremy . job . & . samuel . reg. . reg . isaiah . . zac. . & . amos. . . job . isaith . . . proverbs . insti . lib. . cap. . sect . . item upon deu. c. . lib. de lamiis , page . isaiah . . rom. . . eccles. . . prov. . . jeremy . . psal. . . isaiah . . in epistola a● jo. wier . notes for div a -e john . prov. . . acts . proverbs . matth. . matthew . luke . notes for div a -e rom. . ▪ . cor. . . notes for div a -e isa. . proverbs ● . mal. malef . par . . quae . . pet. . . danaeus in suo prologo . lam. jer. . & . cap. verse . cor. . . ibid vers . ge. . . . arist. lib. problem . . . virg georg. eccl. . . lib. . cap. . de varietati● . rerum . amos . . la. ier. . isai. . . rom. . . notes for div a -e job . mat. . in concione . * psal. . psal . eccles. . luke . math . mark. . . luk. . . psal. . * psal. . psal . eccles. . luke . math . mark. . . luk. . . psal. . * psal. . psal . eccles. . luke . math . mark. . . luk. . . psal. . * psal. . psal . eccles. . luke . math . mark. . . luk. . . psal. . * psal. . psal . eccles. . luke . math . mark. . . luk. . . psal. . * psal. . psal . eccles. . luke . math . mark. . . luk. . . psal. . job . . eccles. . leviti . . verse . , . psa . . nahum . . job . . . job . . psalme . jer. . & . ose. . job . . . job . . psalme . jer. . & . ose. . psa. . &c. in ●epist . ad . wierum exod. . isai. . ps. , . . august . . de sancta trinit . mar. . . ‖ joh. . . * psal. . & . ieremie . † hag. . . * idem ca . * joel . . leviti . . tim. . . tim. . . a story of margaret simons , a supposed witch . cardan de var●rerum . i. bodin . li. . de . daemon . cap. . mal. malef. par . . quaest . . cap. . ovid. lib. metamorphoseon . danaeus in dialog . psellus in operatione daem virg. in damone . hor a epod . . tibul. de fascinat . lib. . eleg . ovid. epist. . lex . . tabularum . mal. malef. lucan . de bello civili . lib. , virg. eclog. . ovid de remedio amoris lib. . hyperius . erastus . rich. gal. in his horrible treatise . hemingius : bar. spineus . bryan darcy confessio windesor . virgil. aeneid . . c. manlius astrol . lib. . mal. malef. part . quaest . . cap. . cor. . . john , . mark. . . to go to witches , &c. is idolatry . aristot. de . anima lib. . acts. . why should not the devill be as ready to helpe theef really as a witch ? l. mulfum . ●siquis alteri , vel libi . an objection answered . miracles are ceased . the opinions of people concerning witchcraft are diverse and inconstant . car. de . var. rerum . lib. . cap. . an obejection answered . w. w. his book printed in anno dom. . mal. malef. quaest . . pa. . ● . bod , lib. . cap. . de daemon . arch. in c. alle . accusatus . in s. lz . super . verba . i. bod. lib. . cap. . de daemon . mal. malef. quaest . . pa. . & quae . . part . . ibidem . the scottish custome of accusing a witch . i. bod. lib. de daemon . . cap. . l parentes de testibus . k. childeberts cruel devise . p. grillandus . a subtill and devilish devise . bar. spineus & i. bod. de daemon . lib. . cap. . alexander . l. ubi numerus de testibus . i. bod. de daemon . lib. . cap. . par. in . l. post leno●um . bis , de iis quibus ut indig . alex. cap. . l. . &c. in his foolish pamphlet of the execution of windsor-witches . i. bod. lib. . cap. . is there any probability that such would continue witches ? idem ibid. ioan. an. ad speculat . tit de litis ●●ntest . part . . non alienem eodem . l. de aet at . . nihil eodem . &c. i. bod. de daemon . lib. . cap. . i. bod de daemon lib. . cap. . i. bod de daemon . lib. . cap. . l. decurionem de panis . panorm . & felin in c. venient . . de testibus parsi . causa . . lib numero . usque . l. . de adult . s. gl . & bart. c. venerabilis de electio . &c. i. bod. de daemon . lib. . cap. . idem ibid. cap. preterea cum glos . extra . de test . panormit . in c. vener . col . . oedem , &c mal. malef . super interreg . seneca in tragoed mal. malef . part . . quaest . act . . num. . . sam . sam . mar & . & . & . & . luke &c. seneca in tragoed . eccl. . . tryall of teares . mal. malef . quae . . pa. . ia. sprenger . h. institor . mal. malef . pa. . quae . . prolepsis or preoccupation . mal. malef. iohn bod. anno. . a knave inquisitor . q. . de . tempore & modo ●errog . blasphemous pope july , of that name the third . mal. malef. par . . quae . . mal. malef . par . . quae . . act . . the question or matter in controversie : that is to say , the proposition or theme . a generall error . the onely way for wi●ches to avoid the inquisitors , hands . a bitter invective against a cruell inquisitor . john fox in the acts and monuments peters apostasie & renouncing of christ. danaeus in dialog . cor. . the double bargain of 〈◊〉 with the devill . mal. malef . de modo professionis . homage of witches to the devill . ●ar spineus , cap. . in nuo mal. malef . idem ibid. i. bod. de daemon . lib. . cap. . mal. malef . grillandus . de sort . . vol. tract . danaeus in dialog . cap. . idem ibidem . idem in dialog . cap. . card. lib. de var. rerum . . cap. . mal. malef . part . . qua . cap. . upon what ground this real league began to grow in credit . the manner of witches private league with the devill . i. bed. lib. . de daemonomania . cap. . this agreeeth not with their interpretation , that say , this is onely done by vertue of the league ; nor yet to them that referre it unto words ; quoth nota . c. agrippa . cap. . tatianus contra graecos . the author speaketh upon due proof and triall . confession compulsory ; as by hispanicall inquisition : look mal. malef . & io. bodin . confession perswasory ; as by flattery : look bry. darcy against vusu . kempe . iohn bod. mal. malef . l. absen● . de panis . l. . cum glos . de iis ; qui ante senient . moatui sunt , sibi necem consciscente . absurdities in witches confessions . i. bod. de daemono lib . cap. . in a little pamphlet of the acts and hanging of four witches , in anno . . iohn bod. l. si per errerem jurisd . omni cum inde . c. sed hoc d. de publ . &c. bal. in . leg . &c. of one that through melancholy was induced to think that he had a nose as big as house &c. danaeus in dialog . cap. . i. baptist. p. n. cap. . card. do var. rerum . i. wie de prestigiis demonum , &c. aristotle , iohn bod. a kentish story of a late accident . note the christian comfort of the husband to his wife . confutation . a comicall catastrophe . h. card. de var. rerum . cap. . io. wierus de depraest . lib. . cap. aristotle de somni● . h. card. lib. . de var. rer . io. bod. contra . lo. wierum . august . lib. de trinit . . idem de civit . dei. clemens , recog . . iamblichus . io. wierus . cardanus . pampia . &c. an objection . the resolution . a forged miracle . the waies that witches use to make raine &c. nider . mal. malef. i. bod. frier barth . heming danaeus , &c. mal. malef. par . . quae . . cap. . he that can ly , can steale , as he that can worke can play . jer. . . dii gentium demonia . the gods of the gentiles are divels . the naturall generation of haile and raine . job . . ib. vers . . job . . . mal. malef . pa. . quae . , but these suppositions are false , ergo the consequencies are not true . mal. malef . i. bodin . bar. spinaeus . witches in warres . eybitting witches . pumher an acher . a skillfull archer punished by an unskillfull justice . concil . acquirens . in decret . . quae . . can . episcopi . august . de speritu & . anima cap. fran. ponzivib . tract . de lam . numero . de grillandus ●e sort . numero . . in histor . vel vita . sancti germani . nonus mal . mal. in quae . de strigib , cap. , . . &c. bar. spinaeus mal. malef . cap. . in quae . de strigib mal , malef . pa. . cap. . guli . ph●risi . august . de spiritu & anima . lib. . cap. . de ●auch●rist . it is not likely they would so do : ergo a ly . august . de civit . dei. isidor . lib. . cap. . etymol . . quae . ca. non mirum . ponzivibus de lamiis , volum . . laerror ; & l. cum post . c. de juris & facti ignor . ac in l. de etat . s. i●em de interrog . action . per glos . bal. & alios in l. . c. de confes . glos . nec si de confes . in . s●● ad leg . aquil. l. neracius . s. fin . v● per bald. & august . in l. i. c. de confes . &c. extra . de praesum . literas . per bald. in deleg . &c. extra detest . cum literis . mal. malef . pa. . quaest . . cap. . mal. malef . quest . . pa. ● . c. de malef . l. nullus . l. nemo . & l. culpa . and affirme by mal , malef . mal. malef. quaest . . apostasie , confuted . seducing of the people , confuted . carnall copulation with incubus , confuted . how the devill playeth succubus and incubus . a perotation to the readers mal. malef . part . . cap. . que● . . if his bodily eyes were out he would see but ilfavoredly . nider in fornicario . t. brabant . in lib. de apib . in sen. dist . art . . gen. . mal. malef . par. . quae . . august . de doctrina . christ. mal. malef . quae . . part . . mal. malef. par . . quae . . danaeus in dialog . de sortiariis . ia. sprenger in mal. malef . this was done at ravenspurge . mal. malef . mal. malef . cap. . quae . pa. . ia. sprenger . in mal. malef . part . . quae . mal. malef . cap. . par . . quaest . . note . in vita hieronym . saints as holy and chaste as horses &c mares . maides having yellow hair . mal. malef . par . quae . . cap. . of bawdy priest in gelderland . in col . patrum , gregor . lib. . dial . in vitis patrum . heraclides in paradise . nider in fornicarii . aliter . aliter . aliter . aliter . aliter . s. thomas moores , medicinable receipt &c. aliter . aliter . iaso pratensis de ●erebrimorbo , ca. . the priest is opinionative in the error of his fantasie . the priest recovered . merlin begotten of incubus . quia humor spermaticus ex succo alimentari provenit . ad facultatem generandi tam interna quam externa organa requiruntur . what incubus is , & who be most troubled therewith . m. malefie . par . . quae . . cap. . col . . leon. fuchsius de curandi ratione . turtull , in libro de habitu muliebri . sulp. sever. in epitome hist. sacr . geffs . chau. in the begining of the wife of bath● tale . i. bod. lib. . de daemon . cap. . i. bodin abuseth scripture● to prove a ly . pudendis tunc primum erumpentibus . io wier . lib. . de mag . ca. . i. bodinus , mendaci●rum helue . a warme season to swim in i marvell that they forsake not the devil , who punisheth them so sore ▪ ywis they get not so much at his hands . leviti . . deut. ● . s●asas a witch could not ●e apprehended , and why ? i. bodin . mal. mal●f . john ▪ bodin . mal. mal●f . barth . spin. &c. mal. mal●f . part . . an error about lycanthropia . august . lib. . de civit . dei. cap. . idem , lib. de . spiritu & anima , cap. . ironia . i. bod. lib . de mag daemon . cap. . gen. , . & . & . i. bod. lib. de daemon . . cap. . m. mal. pa. . quae . . i. bod. lib. de . daemon . . ca. . m. mal . part . . quae . cap. . what the devil should the witch mean to make choise of the english man ? a strange metamorphôsis , of body , but not of mind . note th devotion of the asse . august . lib. . de civi . dei. cap. . & . a● the alps in arcadia . card. de . var. rerum . lib. . cap. . august . li. . de ciuit . dei. englished by abraham fleming . canon . . quae . . episcopi ex con . acquir . &c. his shape was in the woods : where else should it be ? mal. malef . par . . quae . . in my discourse of spirits and devils , being the . book of this volume dan. in dialog . cap. . august . lib. de civit . dei. cap. . . hermer trismeg . in suo periandro . jam. . . phili. . . . cor. . . cor. . . psal. . cor. . . verse , . &c. v●rse , . verse , . psalm . . ●● verses , , , . their ground-work is as sure as to hold a quicke eele by the tale . dan. . cor. agrip. de vanit scient . cap. . paul. aeginet . li. . c. . aetins . lib. . cap. . i. wier . de praest . dem . lib. . cap. . math. . . luk. . . answered to the former objection . mat. . . job . . . job . . . i. calvine in harmon evang . in math. . & luk. . ezec. . . and . mal. malef . i. bod. lib. de dem . . cap. . in mal. mal . job . verse , . verse . . verse , . verse , . verse , . ibid. ca. . verse , . i. calvin . in iob cap. . . i. calvin . in iob. cap. . sermon . . muscul. in loc . comm . idem , ibidem . i. calvine in his sermon upon iob. i. calvine in iob. cap. . sermon . mal. malef . pa. . quaest . . idem part . . quaest . . note what is said touching the booke of job . in legends aurea . praestigiatores pharaonis . mecasapha . kasam . onen . ob. idoni . habar . note . . sa. . . . re. . . gal. . . math. . . daniel . dan. . . acts. . gen. . . exod. . . &c. acts . exod. . &c acts . acts . canticles of solomon chap. . versep . deut. . . ierem. . acts . ioseph . in iudeorum antiquit●● . gal. . . job . . . acts . . acts , . reg. . . math. . . . . acts . & . . rom. . . mark. . luk. . . & . & . joh. . & . & . & . apoc. . & . luk . . eccl. . . eccl. . levi. . . deut. . . . esay , . . ps. . . . deut. . . sap. . . luk . . joh . . psml. . . deut. . . luke . . . . luke . . john . . ose. . act. . . . tim. . . quae . . non obser . fact . . act . . august . de spirit . & anima . cap. . plin. lib. . cap. . ovid metamo . lib. . a englished by abraham fleming . aeneid . . lib. . veneficae in italy . veneficae genua and millen . of a butcher a right veneficall which . levit. . . ovid. lib. . ●e arte amandi . englished by abraham fleming . philtra , slibbersawes to procure love . ovib. lib. de remedio amoris . . ab. fleming . hierenym in ruff. plin. lib. . ca. . ioseph lib. . de iudeorum antiquit . aristet . lib. . de natura animal cap. . io. wier . denef . cap. . toies to mocke apes . dioscorid . de materia medicin . l. vairus de fafcin . lib. . caq. . prope . finem . i. bodin . the holy maid of kent a ventriloqua . an do. . october . . confer this story with the woman of endor , sam. . and see whether the same might not be accomplished by this devise mat. . . the ventriloqua of westwel discovered . the pythonist of vvestvvel ●●victed by her ovvn co●●ession . i. bodin . lib. de daemon . . cap. . the amphibologies of oracles . the subtilty of our oracles . joh. . . john. . . erast. fol. . luk. . . mark. . . mat. . matth. . matt. . . euseb. lib . cap. . note the cosenage of oracles . zach. . w. lambert in titulo boxley . esai . . . sam. . sap. . ps. & . . chrysost. homilia . . in math. luke . august lib. quae vet . et novi testam . quaest . . item , part . . cap. . item . quae . . nec mirum ad simplician . lib. . . ad dulci●i●●m . quae . . item . lib. . de doct . ●hri . deut. . exodus . . i. bod. lib. de daem . . cap. . . samu. . . cor. . ● . martyr in colloquio cum triphoon iudeo . lact. lib. . cap. . jud. vers . . pompanacius lib. de incant . cap. . i. bod. lib. de daem . . cap. p. martyr in comment . in sam. . ver . . isai . . sam. . sam. . . s. cicilies familiar . d. burcot . feats . sam. . sam. . . ibidem . ibidem . sam. . . sam. . . isa. . , . the manner of the witch of endors cosening of saul . sam. . . sam. . . sam. . sam. . . sam. . . ibidem . sam. . . . sam. . . sam . . . sa. . . sam. . . . reg. . canon . . quaest . cap. . nec mirum . right ventriloquie . i. bod. and l. vairus differ herein . a bold , discreet , and faithful challenge . at canterbury by rich. lee esquire , & others , anno . . at rie by master gaymor & other , anno . . i. wier . lib. . cap. . theodor. bizantius . lavat de spect . & lemurib . cardan . de var. rerum . pencer . &c. lavat . despect . car. de var. rerum . l. wier . de praest . daemo . &c. athanas. de humanitate verbi . the true end of miracles . iohn . . act . . iohn . an ironical collation . mal. malef . par . . quae . . cap. . acts. . tim. . . col. . . athanas. symbol . apollo pytho uncased . psal. . . psal. . . psal . . isay. . john . . ibid. . . in annotat . in iohan. . isa. . august . de verbis dom. secundum mat. sermone . . iames . . i. calvin . institute lib. . ca. . sect . idem . ibid. sect . . isay. . . acts . . idem . ibid. nempe i. cal. prov. . . h. card. de miracul . isai. . sam. . rom. . cor. . pet. iohn . . p. martyr : loc . com . . sect . p. martyr in loc . com . heb. . . & . pet. . . zach. . ● i. chrysost. in evang . iohan . hom . . pet. blest . epist. . canon . de malef . & mathemat . thucidid . lib. cicer. de divin . lib. . zach. . . mich. . . gen. . euseb. lib. . cap. . idem . ibid. porphyr . in lib. contra christ . relig . cic. de divin . lib. . i. chrysost. de laud. paul. hom . . porphyr . writeth verses i● apollos name , of the death of apollo cited by l. bod. fol. . thamus having little to do , thought to play with his company , whom he might easily overtake with such a jest . a detection of thamus his knavery . legend . aur . in vita sancti andreae . fol. . a gentle & a godly devil . athanas de human . verbi . fol. & . strabo geog. lib. . i. wier . lib. . de praest . daem . cap. . h. haw . in his defensative against prophesies . in whose daies oracles ceased in england . zach. . isay. . i. wier . lib. de praest daemon . all divinations are not condemnable . colebrasus erroneus & impious opinion . psalm . . ierem. . gen. . ezech . gen. . ecclus. . ps. . and ecclus. . baruch . . luk. . . matt. . , . lactant contra astrologos . pe●cer . de astrol . pag. the ridiculous art of nativity-casting . iulius maternus his most impious opinion . bodinus . danaeus . erastus . hemingius . mal. malef . thom. aquinas &c. apollos passions . what prophesies allowable . i.b. lib. de dae . lib. . cap. . divers degrees of prophesie . reg. . i bodin . ioseph . de antiquit . iosue filius levi . lib. pirkeaboth . prophesies conditionall . the subject of the prophesies of the old testament . reg. . . eccles. . . sam. . gen. . . gen. . dan. . a summe of christs miracles . mat. . luk. . . ecclus. . ierem. . eccle. . ierem. . . . . read the words . peucer in divinat . ex somnijs . ioel . matth. . . matth. . . gen. . & . & . dan. . eccles. . englished by abraham fleming . a dissonancie in opinions about dreams . the pleasant art of the interpretation of dreames . n. hemin . in admonitionib . de superstitionib magicis vitandis . the end & use of prophesie , interpretation of dreames , operation of miracles , &c. seek for such stuffe in my book of har●umim . dan. . gen. . . gen. . & . isa. . dan. . aristot. de somnio . such would be imbarked in the ship of fools . an english proverb . note this superstitious dotage . i. bap. neap. in natural mag . lib. . cap. . fol. . & . confections or receipts for the miraculous transportation of witches . vetulae , quas a strigis similitudine , striges vocant , quaque noctu puerulorum sanguinem in cunis cubantium exsorbent . barthol . spinaeus , q. de strigib . c. . bar. spin. qu. de strigib . c. new matter & worthy to be marvelled at . legend . aur . in vita s. germani . ki. . . . kings . esay . ezechiel . jeremy . i. bodin . lib. de daem . . cap. . zachary . . eccles. . . jeremy . daniel . the slovenly art of augury . reg. . . chr. . jerem. . deut. . . lev. . . id. cap. . . an invincible argument against purgatory . against the papists abominable and blasphemous sacrifice of the masse . psal. . . the gymnosophists of in●ia their apish imatation of esay . the law of the twelve tables . magna charta h. . . . ed. . . r. . . a manifest discovery of augurors cousenage . note the superstitious ceremonies of augurors . observations in the art augurificall . plato in phaedro , in timeo , in lib. de republ . wherein the papists are more blame-worthy then the heathen . soritlege or lotfhare . levit. . num. . & . josu . . . chron. . & . prover . . jonas . acts . of pythagoras lot . the art cabalistical divided . c. agrippa lib de vanir . sicent . the blasphemy of the cabalists . in concil . trident . gen. . . gen. . . gen. . . levit. ▪ . &c. a gird at the pope for his sawcinesse in gods matters . plin. lib. natural . hist. . cap. . arist. in auguriis . plutarch doteth by his leave for all his learning . aug. niphus de a●guriis , lib. . who were not admitable into the colledge of augurors among the romans . o vain folly &c follish vanity ? martin de arles in tract . de superst . contra . malesicia . appian de bello civili . augurifical toies . englished by abraham fleming . by abraham fleming . by abraham fleming . by ab● fleming . seek more hereof in the word habar . averroes . . metaphysic . the fond art of augury convinced . acts . . arist. de som. august . lib de doct . chri . . cap. . psal. . . plin. lib. natural . hist. . cap. . tho. aquin. lib. de sorrib . c. epidius . homer . iliad . . the vanity of casual augury . isai. . . the vain and trifling tricks of fgure-casters . iohan. montiregius in epist. ad blanchim : & gulielmus de sancio clodoald . rabbi levi. c. agrip. in lib. de vanit . scient . archelaus . cassand . eudoxus , &c. astrologers prognostications are like the answers of oracles . s thomas moors frump at judiciall astrologers . astrologicall blasphemies . iohn . . ● . the folly of our genethliaks or nativity-casters . senec. lib. de quae . natura . . hilarius pirkmair in arte apodemica . ioannes garropius in venet . & hyperb. zac. . . v. . psalm . psalm . , . virgil. in damone . by ab. flem. proverbs . chron. psalme . psalme . psalm . jeremy . isaiah . isaiah . exod. . . proverbs . acts . ionas . words of sanctification , & wherein they consist . an ample description of women commonly called witches . a common and universal error . i. bodinus . danaeus . hyperius . hemingius . bar spineus . mal malef. a notable purgation of c.f.c. convented for a witch . mal. melef . par . . qua . cap. . punishment of impossibilities . a wise law of pope innocent and and july , were it not that they wanted wit when they made it . virg. eclog. . virg. eclog. . ovid. fast . . virg. aene. . tho. phaiers translation of the former words of virg. ovid. metamo . . ovid. de midea . ovid. de medea , epistola . . . amo. eclo . . horac . epod . . tibul. de fascinatrice , lib. . eleg . lucan . lib. de bello . civili . . idem . ibid. idem . ibid. idem . ibid. c. manilius astronom . ●●ae lib. . ovid. metamorph . lib. . fa b. . ovid. metamorph. ▪ fab . , . the authors transition to his purpose scope . englished by abraham fleming . look in the beehive of the romish church . lib. . cap. . fol. . the manner of making a wastecot of proofe . the effects are too good to be true in such a patched peece of popery . this were a good preservative for a travelling papist . if the party faile in the number , he may go whistle for a pardon . by ab. fle. sancta 〈◊〉 aquipar atur salutifero christo o blasphemiam inenarrabilem ! englished by abraham fleming ▪ lok in the boehive of the romish church lib . cap. fol. . . in ecclesiae dedicatione . in rationali divinorum officiorum . pom serm . l. vairus . lib. de fascin . ca. . idem , ibid. idem , ibid. arg. fer. lib. de medenai methodo . . cap. . de homerica medicatione . this would be examined , to see if galen be not standered . englished by abraham fleming . four sorts of homerical medicines , & which is the principal . the force of fixed fansie-opinion , or strong conceipt . englished by abraham fleming . i. bodinus lib. de damon . cap. . * that is , you shal not break or diminish a bone of him . * though neither the herb nor the witch never came there ▪ note the force of constant opinion , or fixed fancy . * spell the word backward , and you shall soon see this stevenly charme or appension . thievish charmes . this is called and counted the paracelsian charme . psal. . luke . psal. . memorandum that hearing of masse be in no case omitted , quoth nota. iohannes anglicus ex constantino ▪ gu●ltero , bernardo , giberto , &c. barnard . de bustis in rosar . serm . . the smithes will can them small thankes for this praier . o notable blasphemy ! psalme . virg. eclog. . ovid metamorp . . jeremy . . englished by abraham fleming . englished by ab. fleming . card. lib. . de var●er . cap. . an objection answered . dan. in . dailog . cap. . vir. geo . . englished by abraham fleming . feates his dog , and mahomets pigeon . a story declaring the great docility of an asse . i. bod. lib de daem . . cap. . mal. malef. part . . qu. . cap . iohan. bodinus . exorcismes or conjurations against serpents . l. vair . lib de fascinat . cap. . usurpers of kindred with blessed paul and s. katharine . i. bondin . lib. de daem . . cap. . l. vairus lib. fascin . . cap. . oratio tusca vestalis . of the word ( bud ) and the greek letters . Π & a the practiser of these chams must have skill in the planetary motions , or else he may go sho the goose . a proved story concerning the premisses . this charme seemeth to allude to christ crucified between the two theeves . englished by ab. fleming . psalme . luke . john . psalme . scripture properly applied . o most wonderful vertue hidden in the letters of s. helens holy name ! card. lib. . de var. rer . cap. . * for if the crosse be forgotten all is not worth a pudding . these be meere toies to mocke apes , and have in them no commendable devise . this is not to do good to our enemies , nor to pray for them that hurt and hate us ; as christ exhorteth . * thus they make the holy trinity to bear a part in their exorcism or else it is no bargaine . matthew . * that is , in the midst of life we are in death , &c. a curse for theft . preservatives from witchcraft according to m. mal. l. vairus and others . ovid. de med. englished by abraham fleming . by. ab flem. virg. in bucolicts . englished by abraham fleming . olaus goth. lib. de gentib . sep●entriona . lib. . cap. . * a witches conjuration to make haile cease and be dissolved . l. vair . lib. de facin . . cap. . mal. malef. par . . quae . . cap. . note that you read never of any spirit that walked by day , quoth nota aug. de civit . dei lib . cap. . the hebrew knight was canonized a saint , to wit , s. longinus a crossed appension with other appensions . for body and soul. s. barnard overmatcheth the devil for all his subtilty . pretious restorities . this is too mystical to be englished ; quoth nota. fernelius . notable follies of the spaniards and italians . he must answer by none other , for the perhaps hath the curing thereof by patent . see i. wier cap. . conf . the chirurgian here most impudently setteth his knavery abroch . a pretended conjuration . ad vada ●ot vadi● urna , quod ipsa cadit . three morsels , the first charmed with christs birth , the second with his passion , the third with his resurrection . a cosening physician , and a foolish patient . iohn . bodin . kacozelia . mal. malef . pa quae . . barth . spin. in novo mal malef. scotus in . distinct . . de imperio . dist. . gofrid in summa sua . mal. malef. par . . quae . . cap. . * whereof look more in a little book set forth in print . l. vair . lib. de fascin . . c. . much like the eyebiting witches , of whom we have elsewhere spoken . who are most likely to bewitch , and to be bewitched . l vair . lib. de fascin . cap. . * according to ovids saying of proteus and medea , which he indeed alleadgeth therefore , nunc aqua , nunc ales , modo bos , modo cervus abibat . m. mal . par . . quae . . cap. . nider in prae● ceptorio , praece . . c. . nider in fornicario . mal. malef . pa. cap. . a good devise to starve up poor women . mal. malef . par . . quae . . cap. . a ridiculous charme . in any case observe the festival time , or else you marre all . l vair . lib. de fascin . . cap . sapi. . gal. . psal . direct and lawfull means of curing cattel , &c. a charme of charmes taken out of the sixt chapter of s. paul to the ephesians . mal. malef . part . . qu. . cap. . tim. , . origen . lib. . in iob. i. chrysost. in matth. * mark that here was no latine service . idem . ibid. august . . quae . ultim . galen . in lib. de comi●iali morbo . hippocrat . lib. de morbo sacro . hieronymus in gen. . . & . in exod. . . in dan. . . the authours intention touching the matter hereafter to be discoursed upon . * sap. , , , , , . sae iidionii . eccle. . & . a magician described and the art distinguished . read pliny in natural . hist. cardan de rerum variet . albertus de occulta rerum proprietate . barthol . neap. in natural . magia , and many others . naturall magick hath a double end , which proveth the excellency of the same . pompanatius . lib. de incant . cap. . i. wierus de lamiis iasp. peucer . h. cardan . &c. of late experience neer coventry , &c. aristot. in lib. de hist. animalium . plin de laxicii colore . ludovicus coelius rhodo. lib. antiq . lect . . cap. . barthol . anglicus . lib. . avicenna cano . . tract . . cap. . serapio agg . cap. . dioscor . lib. . cap. ● . plin. lib. . cap. . albert. lib. . cap. . solin . cap. . * rabbi moses aphorism . partic . . isidor . lib. . cap. . savanorola . marbedeus gallus in sua dactylotheca . pag. . englished by abraham fleming . vis gemmarum & lapillorum preciosorum negatur , quia occulta est , rarissimeque sub s●n . sum cadit . many mo authors may be named of no lesse antiquity and learning . plin. lib. . cap . albert. miner . li. . cap. . solin . cap. . diurius in scrin . cap de complexionibus & complexatis . geor. pictorius . villang . doct . medici i● scholiis super marbod dactil . h. card. lib. de subtil . . h. card. lib. de var. rer . . cap. . marbodeus in sua dactylotheca , pag. . . englished by abraham fleming . memorandum the authors meaning is , that this stone be set in silver , and worne on the finger for a ring : as you shall see afterwards . vincent . lib. . cap. . dioscor . lib. . cap. . aristot in lapidario . agreement and disagreement in sufferance . englished by abraham fleming . read a little tract of erasmus intituled de amicitia , where enough is said touching this point . xanthus in hist. prima . iub . lib. . cap. . this common experience can justifie . i. wierus . plutarch . in vita pyrrhi . albert. lib. de mor. animal . cap. . p●mpan . lib. de incant . cap. . plutar. in vita catonis . i. bap. neap. in lib. de natur . magia . . the venome or poyson of an harlot . matth. . mark . luke . john . wonderfull naturall effects in bones of fishes , beasts , &c. strange properties in a piece of earth . strange properties in a stone : the like qualities in other stones . * being in the . book of this discovery : where discourse is made of oracles , &c. look hereaf-in this book for divers conceits of juggling set forth at large , example of a ridiculous wonder . this i have proved upon crows and pies . this might be done by a confederate , who standing at some window in a church steeple , or other fit place , & holding the pigeon by the leg in a string , after a sign given by his fellow , pulleth down the pigeon , and so the wonder is wrought . a jest among watermen touching stone church in kent as light at midnight as at mid-day . a slender shift to save the credit of their cunning . the inconvenience of holding opinion , that whatsoever passeth our capacity , is divine , supernaturall , &c. i. bap. neapol in natural . mag . m. malef . p. . q. . iohn . . colos. . . naturall conclusions . to produce any fowl out of an egge , without the ●●turall help of the hen . * the mother of marvels . two kind of toa●● , naturall and temporall . maggots ingendred of the inwards of a beast are g●●l for angling . giles all. y. see the peer mans library . wonderfull experiments . to set an horses or an asses head on a mans● neck and shoulders . strange things to be done by perspective glasses . concerning these glasses remember that the eiesight is deceived ; for non est in speculo res quae speculatur in illo . rash opinion can never judge soundly . an apith imitation in iannes and iambres of working wonders . io. calvine , lib. institut . . cap. . cle. recog . . erast. in disputat . de . lamiis . actions unpossible to divels ▪ ergo to witches , conjurers , &c. iamb . d● mys●●riis . pharaohs magicians were not masters of their own actions . exod. . god useth the wicked as instruments to execute his counsels and judgements . the contrary effects that the miracles of moses and the miracles of egyptian magicians wrought in the heart of pharaoh . that the art of juggling is more , or at least no lesse strange in working miracles than conjuring , witchcraft , &c. in what respects juggling is tolerable and also commendable . the three principall points wherein legierdemain or nimblenesse of hand doth consist . great varietie of play with the bals , &c. these feats are nimbly , cleanly and swiftly to be conveyed ; so as the eies of the beholders may not discern or perceive the drift . memorandum that the juggler must set a good grace on the matter : for that is very requisite . this ●eat tendeth chiefly to the moving of laughter and mirth . the money must not be of too small nor of too large a circumference for hindering of the conveyance . this is pretty if it be cunningly handled ; for both the ear and the eie is deceived by this device . variety of tricks may be shewed in juggling with money . you must take heed that you be close and slie : or else you discredit the art . use and exercise maketh men ready and practive . this feat is the stranger if it be done by night ; a candle placed between the lookers on and the juggler : for by that means their eie-sight is hindred from discerning the conceit . a discovery of this juggling knack . the juggler must have none of his trinkets , wanting : besides that , it behoeveth him to be mindfull , lest he mistake his tricks . * as , ailif , casyl , zaze , hit mel meltat : saturnus , jupiter , mars , sol , venus , mercury , luna , or such like . in these knacks of confederacy feats had the name , whilest he lived . a knack more merry than marvellous . another to the same purpose road in pag. . * such as you shall find in pag. , and . in the marginalnotes notes , or some strange terms of your owne devising . of dice play & the like unthrifty games , mark these two old verses : ludens taxillis bene respice quid sit in illis , mors tua , sors tua , res tua , spes tua pendet in illis : and remember them . note . you must be well advised in the shuffling of the bunch , lest you overshoot your self . * for that will draw the action into the greater admiration . the eie bewraieth the thought . tricks with cards , &c. which must be done with confederacy . * a merry conceit the like whereof you shall find in pag. . & . fast and loose with a handkerchief . fast or loose with whipcords and beads . this conveyance must be closely done ; ergo it must be no bunglers work . what is it ? what i st ? signes of confederacy . eleazers feat of confederacy . * as , drech myroch , and senaroth betu baroch assmaaroth , rounsee , farounsee , hey passe passe , &c. or such like strange words . pope and tailor confederates . note the manner of this conveyance . you must take heed that when the corn cometh out it cover and hide the leather , &c. these are such sleights that even a bungler may doe them ; and yet pretty , &c. mark the manner of this conceit and devise . that is , neatly and daintily . a thred cut in many peeces and burned to ashes made whole again . the means discovered . a common juggling knack of hat cousenage played among the simple , &c. juggling a kind of witchcraft . the invention of claruis . this knack is sooner learned by demonstrative means , than taught by words of instruction . this will seem rare to the beholders . where such books may be gotten . where such books may be gotten . where such books may be gotten . see more hereof in the ii. book of this discovery , in the title nahas , cap. . * the natural cause why a hen thrust thorough the head with a bodkin doth live notwithstanding . it must be cleanly conveyed in any case . the manner and means of this action . a forme or pattern of this bodkin and knife you shall see described if you turne over a few l●aves forward . this is easily done , howbeit being cleanly handled it will deceive the sight of the beholders . this was done by one kings-field of london , at a bartholomewtide , an. . in the sight of divers that came to view this spectacle . necessary observations to astonish the beholders . necessary observations to astonish the beholders . necessary observations to astonish the beholders . of a juggler that failing in the feats of his art lost his life . of a juggler that failing in the feats of his art lost his life . but herein see you be circumspect . a form or pattern of this bridle you shal see described if you turne over a few leaves . among what actions jaggling is to be counted . a matchlesse fellow for legierdemain . touching the patternes of diverse juggling instruments . alchymistry a craft , not an art . g. chaucer in the chanons mans prolog . the termes of the art alchymisticall devised of purpose to bring credit to cousenage . acts . g ▪ chaucer in the chanons mans tale . idem . ibid. the points or parts of the art alchymisticall which may be called the mystic or smoky science . the alchymists bait to catch a foole . note the cousening conveyance of this alchymisticall practitioner . a notable fool . a cousening devise by running away to save the credit of the art . g. chaucer in the tale of the chanons yeoman . a king cousened by alchymistry . a wise foole . eras. in colloq . de arte alchymistica . a flattering and clawing preamble . longation and curtation in alchymistry . note how the cousener circumventeth balbine . fair words make fooles faine , and large offers blind the wise . balbine was bewitched with desire of gold , &c. notable ●ousenage . the alchymister bringeth balbine into a fooles paradise . here the alchymister uttereth notorious point of cousening knavery . mark how this alchymister goeth from one degree of cousenage to another . the mildest and softest nature is commonly soonest abused . en immensae cavi sperant mendacia solles . balbine is ashamed that he should be overshot and overseen in a case of flat cousenage . the substances of things are not transmutable . franc. petrarch . lib. de remed . utr . fort . . cap. . goschalcus boll . ordinis s. august . in suo praeceptorio , fol. . col , b , c , d. & . no certain ground in the art alchymisticall . idem ibid. a varitia idolorum cultus . of vain hope . * i. col. in comment . upon deut. serm . . pa. . col . . number . . a maxime . erasmus in colloq . cui titulus convivium fabulosum . a hungry belly will not be bridled . a princely largesse . sic ars deluditur arte . the morall of the premisses . homer . englished by abraham fleming . aul. persius , satyr . . englished by abraham fleming . idem ibid. by ab. fleming . the large signification of the word iidoni . vide philast . brix . episc . haerefeon catal . de phitonissa . l. wierus in pseudomonarchia daemonum . solomons notes of conjuration . baell . agares . marbas . amon. barbatos . buer . gusoin . botis . bathin . purson . eligor . leraie . valesar . morax . ipos . naberius . glasya labolas . zepar . bileth . vide amaimon . sitri a baudy devill . paimon . ezech. . cations for the exorcist or conjuror . the f●ll of beliall . salomon gathered all the divels together in a brasen vessel . the babylonians disappointed of their hope . bune . forneus . ronove . berith a golden devill . astaroth . foras . fursur . marchosias . malphas . vepar . sabnacke . sidonay . gaap . who was the first necromancer . shax . procell . furcas . murmur . caim . raum . halphas . focalor . vine . bisrons . gamigin . zagan . orias . valac . gemory . decarabia . amduscias . andras . andrealphus . ose. aym. orobus . vapula . cimeries . amy. flauros . balam . allocer . saleos ▪ vuall . haagenti . phoenix . s●olas . this was the worke of one t.r. written in faire letters of red & black upon parchment , and made by him , ann. . to the maintenance of his living , the edifying of the poore , and the glory of gods holy name : as he himselfe saith . note what names are attributed unto christ by the conjuror in this his exorcising exercise . what wonderfull force conjurers do beleeve consisteth in these forged names of christ. this is contrary the scripture , which saith that every good gift commeth from the father of light , &c. a breviary of the inventary of spirits . the authors further purpose in the detection of conjuring . the five planetary aspects . conjunct . sextil . trine . quartil . opposit . conjuring for a dead spirit . * for the cousenor ( the conjuror i should say ) can do nothing to any purpose without his consederate . note that numerus ternarius , which is counted mysticall , be observed . ex inferno nulla redemptio , saith the scripture : ergo you lye quoth nota. note what these great words may doe . * dae mones credendo contremisciunt . a heavy sentence denounced of the conjuror against the spirit in case of disobedience , contempt , or negligence . how can that be , when a spirit hath neither flesh , bloud , not bones ? * the conjuror imputeth the appearing of a spirits by constraint unto words quoth nota. and why might not he do it himselfe , as well as madam sibylia ? the fairie sibylia conjured to appeare , &c. the manner of binding the fairie sibylia at her appearing . if all this will not fetch her ● up , the divell is a knave . this would be much practised if it were not a cousening knack . the three sisters of the fairies , milia , achilia , and sibylia . the ring of invisibility . * such a ring it was that advanced giges to the kingdom of ly●ia , plato lib. . de justo . * o queen or governesse of the tongue . observations of cleanlinesse , abstinence , and devotion . an observation touching the use of the five swords . a weighty charge of conjuration upon the five kings of the nor●h . a penalty for not appearing , &c. the five spirits of the north : as you shall see in the type expressed in pag. . next following . * memorandum with what vices the cousenor ( the conjuror i should say ) must not be polluted ; therefore he must be no knave , &c. the conjurors brest-plate . salomons circle . memorandum that you must read the . and psalms all over ; ●r else rehearse them by heart ; for these are counted necessary , &c. gaspar , balthasar , and melchior , who followed the star , wherein was the image of a little babe bearing a cross ; i● longa legenda coloniae lie not . * which must be environed with a goodly company of grosses . * on sundays , festivall dayes , and holy days , none excepted . he dares do no other being so conjured i trow . absque exorcis●no sal not sit sanctus . it is not convenient to english these following exorcismes , the name & power of god is so often therein abused to a vaine and ridiculous purpose . oratio ad deum ●● sali exor●●sato vires addat . oratio , in quae dicenda , exorcisia sese sacr● laticis aspergine debet pe●rora●e . mark how consonant this is with popery , &c. for hidden treasure . promises and oaths interchangeably made betweene the conjuror and the spirit . note the penalty of breaking promise with the spirit . * three times , in reverence ( peradventure ) of the trinitie , p. f. ss . note the sum of this obligation or bond . * scripture as well applied of the conjuror , as that of satan in tempting christ matth. . . note what sore penalties the spirit is injoyned to suffer for disobedience . * there is no mention made in the gospels that christ was worth a golden girdle . bugs words . * is it possible to be greater than s. adelberts curse ? these planetary houres must in any case be observed . * a popish supplement . * belike he had the gift to appeare in sundry shapes , as it is said of p●o●eus in ovid. lib. natamor . . fab . . and of vertumnus ; lib. metamor . . fab . . note that the spirit is tied to obedience under paine of condemnation and hell fire . this is condemned for rank folly by the doctors : is by chysost . sap . matth. gregor . in homil . sap . epi , hon . domini ; and others . this is condemned for rank folly by the doctors : is by chysost . sap . matth. gregor . in homil . sap . epi , hon . domini ; and others . this is condemned for rank folly by the doctors : is by chysost . sap . matth. gregor . in homil . sap . epi , hon . domini ; and others . this is condemned for rank folly by the doctors : is by chysost . sap . matth. gregor . in homil . sap . epi , hon . domini ; and others . all the former practices briefly confuted . see the title of the book , with the authors intent , in a marginall note , page . luk. . &c. an ironicall confutation . engli●hed by abraham fleming . pet. . ephes. . psal. & . sap. . eccles. . to deny the subsistence or naturall being of a thing materiall and visible is impudency . ezek. & . isa. . & . & . * i●h● iareg●i servant to gasper anasho both spianards . anno dom . . march . after dinner upon a a sunday this mischeif was done . read the whole discourse hereof printed at london for tho. chard , and will. brome booksellers . iac. de chusa in lib. de appari●●onib . quorundam spirituum . observations for the exorcising priest . memorandum that he must be the veriest knave or fool in all the company . the spirits are not so cunning by day as by night . * for so they might be bewrayed . for so the cousenage may be best handlrd . a cousening conjuration . * of this order read noble stuffe in a book printed at frankeford under the title of alcoran . franciscanorum . note how the franciscans cannot conjure without a confederate . o notorious impudency ! with such shamelesse faces to abuse so worshipfull a company . * the confederate spirit was taught that lesson before . for so might the confederate be found . an obstinate and wilfull persisting in the denying or not confessing of a fault committed . a parecbasis or transition of of the author to matter further purposed . in . dict . . sent . et glos . super . i-l ●o ad coll . . mendaces debent esse memores , multo magis astuti exorcis●ae . tho. aquin. super . marc. ultim . mark ▪ . . a trimme consequent . mal. malef. par . . que . . rites , ceremonies , and reliques of exorcism in rebaptizing of the possessed or bewitched . memorandum that this is for one bewitched . note the proviso . tho. aquin. supr . dist . . proper proofs of the seven reasons . why there were no conjurors in the primitive church with other subtill points . a conjuror then belike must not be timerous or fearefull . where a witch cureth by incantation , and the conjuror by conjuration . * tu. de ecclesiae dedicatione . in missali . fol. . the manner of conjuring salt . a prayer to be applyed to the former exorcisme . a conjuration ●f frankincense set forth in forme . papists and conjurors cousening compeers . sam. . . reg. . . jere. . . psal. . . psal. . . sap. . . ecclesi . . gen. . act. . mark. . . a isa . . b verse . . cap. . ver . verse . isai. . . cap . verse , , &c. luke . , matt. . . acts , . . mony is the marke whereat all witches and conjurors do aime . s. martins conjuration : in die sancti martini , lect . . * to wit , vincent dominica in albis , in octa . pasch.sermone . durand . de exorcist . a foul offence to backbite the absent , and to belye the dead . acts . iust. lib. . plin. lib. . cap. . strab. lib. . dan. in dialog . desortiariis . tiridates the great magician biddeth the emperor nero to a banket , &c. nero made laws against conjurors and conjurations . c. agrip. lib. de vanitat . scient . probatum est upon a patient before witness ; ergo no lie . lib. . dist . . decret . aureum dist . . rub. de exorcist . lect. . & . lect. in die sanctissimae marg. vir . . lect. . look in the word iidoni , pag. . * for the priests profit , i warrant you . this is common ( they say ) when a witch or conjuror dieth . kacoz●lia . mutuall error by means of sudden sight . s. vincent raiseth the dead woman to life . s. vincent maketh the dumb to speak . dist. . exempl . . ferm . . ca. . secundum bordinum corrigens . quaesit . matth. tract . . sect . . psellui de operatione daemonum . inspeculo exemplorum , dist . . ex lib. exemplorum , caesariis , exempl . . memorandum it is confessed in popery that true miracles cannot be joined with false doctrine ; ergo neither papist , witch , nor conjuror can work miracles . lect. in die sanctae luci . & against the counterfeit visions of popish priests , and other cousening devices . this doctrine was not only preached , but also proved ; note the particular instances following . h. card. lib de var. rer . . c. . pope celestinus cousened of his popedome by pope boniface . visions 〈◊〉 stinguish●● . h. card. lib de subtilitat . . idem , ibid. of winchester noise . appendents unto the supposed divine art of theurgie . marke the sum and scope of this letter . sr. iohn malbornes booke detecting the devises of conjuration , &c. the author his conclusion . andreas gartnerus maeri●montanus . eng by ab. fle. matt. . mark . . luke . . and . . the compilers or makers of the booke called a mallet to braine witches no marvell that they were so opinionative herein , for god gave them over into strong delusions . the definition or description of witchcraft . the formall cause . the finall cause . the materiall cause . a necessary sequel . probatum est , by mother bungies confession that all witches are couseners . * i. bodin in the preface before his book of daemonomania reporteth this by a conjuring priest late curat of islington : he also sheweth to what end ; read the place you that understand latine . note this devise of the waxen images found of late neer london . a strange miracle , if it were true . there the hypocrite was overmatcht for all his dissembled gravity . heming . in lib. de superst . magicis . the greatest clarkes are not the wisest men . a naturall reason of the former knack . c. agripp . in lib. de vanit . scient . & in epistola ante librum de occult philosophia . plin. lib. natural . hist. . ca. . pet. mart. in lucis communibus . note that during all christs time upon earth , which was . yeares , witches were put to silence , &c. but christs argument was ▪ undoubted ; ergo , &c. i marvell for what purpose that magistrate went to that fellows house . alber●us crantzius in lib. . mertopolis . cap. . prov. . mal. malef . par . . que . . cap. . he should rather have asked who gave him orders and licence to preach . iohn bodin . yet many that bear the shew of honest men are very credulous herein : witches are commonly very beggers . a general conclusion against them whom the subject of this book concerneth . isigonus . memphradorus . solon , &c. vairus . i. bodinus . mal. malef . with the like property were the old illyrian people indued : if we wil credit the words of sabinus grounded upon the report of aul. gell. i. bap. neapol . in lib. de naturale magia . this is held of some for truth . non est in speculo ves quae speculatur in ill● . nescio quis oculus t●neros mibi sascinat agnos , saith virgil ; and thus englished by abraham fleming . i wore not i what watching eye doth use to hant a my tender lams sucking their d●●● . and them inchant . englished by abraham fleming . notes for div a -e h. card. lib. de var. rer . . cap. . the platonists and stoicks . the epicureans and peripateticks . summum bonum cannot consist in the happinesse of the body or minde . moral temperance . moral prudence . morall justice . morall fortitude . rom. . the question about spirits doubtfull and difficult . plotinus . the greeks . laur. ananias . the manichees plutarch . psellus . mal. malef . avicen , and the cabal●ists . the thalmudists . psellus &c. the platonists . the papists . apoc. . . ibid. . . . the sadduces . ps●llus de operatione daemonum , cap. . such are spirits walking in white sheetes , &c. psellus , ibid. cap. . idem . cap. . idem ibid. cap. . oh heathenish , nay oh papisticall folly ! the opinions of all papists . a cousening knavery . h. card. lib. de . var. rer . . cap. . divels of divers nature● , and their operations . the former opinion confuted . psellus lib. de operat . daem . cap. . if this were spoken of the tentations , &c. of satan , it were tolerable . . cor. . psellus ibid. cap. . if a babe of two yeares old throw stones from pawles steeple , they will do hurt , &c. howbeit i think the spirit of tentation to be that divel ; & therefore 〈…〉 christ biddeth us watch and pray , lest we be tempted , &c. psel . in operat . daem . cap. . idem . cap. . beast like divels . but ps●llus saw nothing himself . probable and likely stuffe . fasc . card. operat . de daemon . the platonists opinion . what kind of sacrifices each spirit liketh best . of socrates his private divell or familiar spirit . dionys. in coelest . h●rearch . cap. . ephes. . dionys. in coelest . hierarch . i. calv. lib. inslit . . c. . edw. deering in lect upon the hebrews reading . mal . . isai. . the opinion of the thalmudists . laur. anan . lib. de natur . daem . creavit coelum . & terra● . laur. anan . lib. denatur daem . . lau. anan . lib. de na●ur . dem . . laur. anan . lib. de natur . dam. . instans , viz. punctum temp . n●mpe indivi duum nunc. euseb. in eccl●s . histor . . . iohannes cassianus in confessione theolog . tripart . i. cal lib. inslit . . cap. . sect . . mich. and. ●hes . . . idem . thes . , . luk . . luk . . i. cal. lib. instit . . cap. . . reg. . . jud. vers . . pet. . . mal. malef . par . . quae . . cap. . . mal. malef . par . . cap. . quaest . . mich. and. laur. anan . mal. malef . &c. author . lib. zeor hammor in gen. . the grosse dulnesse of many at the hearing of a spirit named . aug. in ser. . greg. sup . iob. leo pont . ser. , nativit . ephe. . , . tim. . . . idem . ibid. cor. . . judg. . , , , , , , , . a exod. . . b acts . . gal. . c john . matth. . d cor. . gal. . cor. . cor. . e luk. . cor. . philip. . thes. . f john . g tim. . h ephes. . isai. . . zach. . . rom. . . cor. . , , . cor. . isai. . . isai. . sam. . hest. . sap. . , . judg. . . num. . . luk. . mark. . . levit. . prov. . luk. . matth. . . luk. . . luk. . . john . . luk. . . levit. , . luk. . . john . mat. . , &c. mat. . . mat. . . mal. males . quaest . . pa. . * a maxime in philosophy , as the sun in aridis & fiecis . ioseph . de antiquitat . iud. item de bello iud. lib. . c. . num. . . reg. ; verse . verse . luke . , . mark. . . luk. . i. cal. lib. inflit . lib. cap . sect . . numb . . ibid. ver . . acts . reg. . judg. . . a judg. . . b ibid. . . c ibid. . . d numb . . . e sam. . . f sam. . . g ezek. . . h chron. . i chro. k numb . . l dan. . . joh. . . eccles. . for every naturall motion is either circular or elementary . gen. . . i. bod. lib. de daem . . ca. . exod. . . psal. . i. bod. lib. de dem . . ca. . levit. . reg. . mat. & . mark. . luk. . a reg. . b reg. . c ose. . . numb . . deut. . & . josu . . d reg. . e numb . . reg. . reg. . f judg. . mac. . g reg. . reg. . h reg. . chron. . jerem. . ioseph . lib. de antiquit . iudae or . . cap. . sam. . reg. . psal. . a ioh . job . isai . b matth. . matth. . &c. marc. . james . d matth. . john . apoc. . e apoc. . f mark. . luk. . g ephes. . h john . . . . i job . k pet. . l john . m john . n act. . o ose. . p psal. . chron. . q prov. . r cor. . s apoc. . t apoc. . u job . x gen. . y apoc. . z isai. . isai. . . psalm . iuno and minerva . cousening gods or knaves . terra , aqua , aer , ignis , sol & luna . hudgin of germany , and rush of england . wier . lib. de praest . daem . . cap. . bawdy priests in ginnie . looke in the word ( ob ) lib. . cap . a good god and goddesse for women . the names of certaine heathenish gods , & their peculiar offices . a very homely charge . beasts , bi●ds , vermine , fishes , herbs and other trumpe●y worshipped as gods . inperiall god● and their assistants . the number of gods among the gentiles . . reg. . . chr. . . cor. . iudg. . chr. . . reg. , &c. popish gods of nations . parish gods or popish idols . se the golden legend for the life of s. bridget . he saints and she saints of the old stamp with their peculiar vertues touching the cuting of diseases . * for the french pox or the common kind of pox , or both ? this would be known . new saints . divos vocant grammatici cos qui ex hominibus dii facti sunt . cic. de . natuf . deorum . the papists see a moth in the eye of others , but no beam in their owne . the idolatrous councell of trent . exempl . . but our lady spied him well enough ; as you shal read . the priests arse made buttons . our b. ladies favour . greg. . dialog . cap. . alexand . lib. . cap. . & . lib. . cap. . &c. greg. lib. . dialog . ca. . idem cap. . and in other places elsewhere innumerable . micha . and. thes . . alex. ab alexand . lib. . genealog dierum . chap. . plutarch . oratione ad apoll onium . item . rasiliens . in epist. platina de vitis pontisicum . nauclerus . . generat . . ambr. ser. . de passione agn. euseb. lib. eccles . hist. . niceph. lib. . cap. . hieronym . in vita pau. theodor . lib. hist. . ca. . a●han . in vita antho. * melawoth . in calendar . manlii . . april . marbach . lib. de miracul . adversus ins. iohannes rivius de veter . superstit . athan. lib. . quae . . august . de cura pro mortu . ca. . luk. . matth. . luk . iohan. laur. lib. de natur demon . mich. andr. thes . &c. idem thes . . & . idem thes . . th. aq. pa. quae . . ar . . gregor in dial . . mich. and. thes . . . idem thes . . leo. serm . de jejuniis . mens . gelas. in epistola ad episc . mich. and● . thes . . greg. dial . . cap. . . . mich. and. thes . . greg. dial . . cap. . mich. and. thes . . mich. and. thes . . ide . thes . . ide . thes . . mal. malef . . bod. &c. mich. and thes . . idem . thes . . gen. . , . gen. . . cor. . . sap. . . gen. . . psal. . . num. & . john . ma● . . . mat. . . i. cal. in genes . cap. . . idem ibid. idem ibid. idem . ibid. mat. . . isai. . . mat. . , . luk. . &c. gen. . family of love . i. cal. lib. instit . . cap. . sect . i. cal. lib. inst . . cap. . sect . . aug. de cura pr● mort . &c. p. mart. in loc . com . sect . . a sam. . luk. . john . ephes. . tim. . pet. . b coloss. . v. . cor. . matth. . & , luke . c ●ap . . apocal. . d tim. . . e gen. . f gen. . . joh. . . is . . edw. deering , in his reading upon the hebr. . reading the . ephes. . . col. . . matth. . pet. . idem . ibid. mat. . . mal. malef . par . . que . . the etymon of the word diabolus . the book of w. w. published . at s. osees . or . witches condemned at once . isai. . . zach. . . gen. . . john . . eras. sarcer . in dictio scholast , doctr . li● . s. erasm. sar. in lib. loc & lit . praedictis . laurent . a villavicentio in phrasib . s. script . lit . s. pag. . rom. . . cor. . . john. . . isai. . john . . john. . . jer. . . john . . psal. . cy●ill . in evang . ioh. lib. . cap. . exod. . the holy spirit can abide nothing that is carnall , and unclean . isai. . . isai. . . ro. . , . deut. . , . a question . an answer . a great likelihood no doubt . judgement distinguished . * josias simlerus li. . ca. . adversus vileres & novos anti●●initarios . &c. objection . the scripture doth never call the holy spirit god. * the . answer . a refutation of the antecedent &c. objection . hilarie doth not call the spirit god , neither is he so named in the common collects . * the . answer . hilarius lib. . de triade . the place is long , and therefore i had rather referre the reader unto the book than to insert so many lines . collecta in die domin . sanctae trinit . objection . the spirit is not to be prayed unto but the father only . * . answer . the consequent is denied . objection . amos saith that the spirit was created . * . answer . spirit in this place signifieth wind . to create is not him to be made that was not . euseb. caesariens lib. . adversus marcemull objection . all things were made by the son , ergo the spirit was also made by him . * . answer . universal propositions or speeches are to be restrained . objection . the spirit knoweth not the father and the sonne . * . answer . how exclusive propositions or speeches are to be interpreted . objection . the spirit prayeth for us . answer . the spirit doth provoke us to pray . objection . the spirit is sent from the father and the sonne . answer . how the spirit is sent . objection . the spirit speaketh not of himself . * the . answer . cyrill . lib. . the saur . cap. . objection . * answer . the spirit proceedeth . * such were the arrians , 〈…〉 amosatenians , &c. sus magis in coeno gaudet quam fonte sereno . the heathenish philosophers acknowledged the holy spirit . cyrill . lib. . contra intianum . marsilius ficinus in arg . in cratys . plot. ovid. lib. metamorph . . sab . , de gigantib . coe●nm obsident . iacob . sadol . in lib. de laud. philosoph . inscrip . phedius . peter mart. in loc . com . part . . cap. . sect . . pag. . john . . john . . & . . a true relation of an apparition expressions and actings of a spirit which infected the house of andrew mackie in ring-croft of stocking, in the paroch of kerrick, in the stewartry of kirkcudbright, in scotland / by mr. alexander telfair, minister of that paroch ; and attested by many other persons who were also eye and ear-witnesses. telfair, alexander. approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing t estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a true relation of an apparition expressions and actings of a spirit which infected the house of andrew mackie in ring-croft of stocking, in the paroch of kerrick, in the stewartry of kirkcudbright, in scotland / by mr. alexander telfair, minister of that paroch ; and attested by many other persons who were also eye and ear-witnesses. telfair, alexander. , [ ] p. printed by george mosman, and are to be sold at his shop ..., edinburgh : . reproduction of original in the harvard university library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng demonology -- scotland. witchcraft -- scotland. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - emma (leeson) huber sampled and proofread - emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion a true relation of an apparition , expressions and actings , of a spirit , which infested the house of andrew mackie in ring-croft of stocking , in the paroch of rerrick , in the stewartry of kirkcudbright , in scotland . by mr. alexander telfair , minister of that paroch : and attested by many other persons , who were also eye and ear-witnesses . eph. . . put on the whole armour of god , that ye may be able to stand against the wiles of the devil . vers. . for we wrestle not against flesh and blood , but against principalities , and powers , &c , james . . — resist the devil and he will flee from you . edinbvrgh , printed by george mosman , and are to be sold at his shop in the parliament closs , . to the reader . i assure you it is contrare to my genius , ( all circumstances being considered ) to appear in print to the view of the world , yet these motives have prevailed with me ▪ to publish the following relation ( beside the satisfying of some reverend brethren in the ministry , and several worthy christians ) as . the conviction and confutation of that prevailing spirit of atheism ▪ and infidelity in our time , denying both in opinion and practice the existence of spirits , either of god or devils ; and consequently a heaven and hell : and imputing the voices , apparitions and actings of good , or evil spirits , to the melancholick disturbance or distemper of the brains and fancies of those , who pretend to hear ▪ see , or feel them : . to give occasion , to all who read this , to bless the lord , who hath sent a stronger ( even christ iesus ) than the strong man , to bind him , and spoil him of his goods , and to destroy the works of the devil , and even by these things whereby satan thinks to propagate his kingdom of darkness , to discover , weaken a●d bring it down ▪ ▪ to induce all persons , particularly masters of families , to private and family-prayer ; lest the neglect of it prov●ke the lord , nor only to pour out his wra●h upon them otherwise : but to let satan loose to haunt their persons and families with audible voices , appa●ition● , and hurt to their perso●s and goods ▪ ▪ that minist●rs and congregations , whe●e the gosp●l is in any measure in purity and power , may be upon their guard , to wrestle according to the word of god , against these principalities and powers , and spiritual wickednesses , who still seek to ma●r the success and fruit of the gospel , sometimes b● force , and sometimes by fraud , sometimes secretly ▪ and sometimes openly ▪ ( tunc tua res agitur , paries cum proximus ardet ) and for th●se ends learn to know his wiles , and put on the whole armour of god , that they may be able to debate wi●h him and ▪ that all who a●e by the goodness of god ●re● from these audible voices , apparitions or hurts from satan , may learn ●o ascribe praise and glory to god , who leads them not into temptation , but delivers them from evil : and that this true and attested account of satan's m●thods in this place , may carry th● foresa●d ends , i● the earn●st prayer of an weak labourer in the work of the gospel in that place , and your servant for christ's sake alexander telfair . edinburgh , decem. ● , . a true relation of an apparition , expressions and actings , of a spirit , which infested the house of andrew mackie in ring-croft of stocking ▪ in the paroch of rerrick , in the stewartry of kirkcudbright , in scotland . whereas many are desirous to know the truth of the matter , as to the evil spirit and its actings , that troubleth the family of andrew mackie in ring-cro●t of stocking , &c. and are lyable to be mis-informed , as i do find by the reports that come to my own ears of that matter . therefore that satisfaction may be given , and such mistakes may be cured or prevented : i the minister of the ●a●d paroc● ( who was present several times , and was witness to many of its actings , and have heard an account of the whole of its methods and actings from the pers●ns present , towards whom ▪ and before whom it did act ) have given the ensuing , and short account of the whole matter : which i can attest to be the very truth as to that affair and before i come to the relation it self , i premise these things with respect to what might have been the occasion and rise of that spirits appearing and acting . . the said andrew mackie being a meas●n to his employment , 't is given out , that when he took the meason-word , he devouted his first child to the devil : but i am certainly informed , he never took the same , and knows not what that word is . he is outwardly moral , there is nothing known to his life and conversation , but honest , civil , and harmless ▪ beyond many of his neighbours , doth delight in the company of the best ; and when he was under the trouble of that evil spirit , did pray to the great satisfaction of many . as for his wife and children , none have imputed any thing to them as the ri●e of it , nor is there any ground , for ought i know ▪ for any to do so . . whereas it s given out that a woman sub malâ fam● , did leave some cloaths in that house ▪ in the custody of the said andrew mackie , and died before they were given up to her ; and he or his wife should have keeped some of them back from her friends : i did seriously pose both him and his wife upon the matter , they declared they knew not what things were left , being bound up in a sack ▪ but did deliver entirely to her freinds all they received from the woman ▪ which i am apt to believe . whereas one macknaught , who sometimes before possessed that house , did not thrive in his own person , or goods : it seems he had sent his son to a witch-wife , who lived then at the routing-bridge , in the paroch of iron-gray , to enquire what might be the cause of the decay of his person and goods : the youth meeting with some forreign souldi●rs , went abroad to flanders , and did not return with an answer . some years after there was one iohn redick in this paroch , who having had occasion to go abroad , met with the said young macknaught in flanders , and they knowing other , macknaught enquired after his father and other friends ; and finding the said iohn redick was to go home , desired him to go to his father , or who ever dwelt in the ring-croft , and desire them to raise the door-threshold , and search , till they found a tooth , and burn it ▪ for none who dwelt in that house would thrive till that was done . the said iohn redick coming home , and finding the old man macknaught dead , and his wife out of that place , did never mention the matter , nor further mind it , till this trouble was in andrew mackie's family ; then he spoke of it , and told the matter to my self betwixt macknight's death , and andrew mackie's possession of this house , there was one thomas telfair , who possest it some years ; what way he heard the report of what the witch wife had said to mack●ight's son , i cannot tell ; but he searched the door-threshold , and found something like a tooth , did compare it with the tooth of man , horse ▪ nolt and sheep ( as he said to me ) but could not say which it did resemble , only it did resemble a tooth : he did cast it in the fire , where it burnt like a candle , or so much tallow ; yet he never knew any trouble about that house by night or by day , before or after , during his possession . the●e things premised , being suspected to have been the occasion of the trouble ; and there being no more known as to them , than what is now declared , i do think the matter still unknown , what may have given an arise thereto . but leaving this i subjoin the matter as ●ollows . in the moneth o● feb●uary , the said andrew m●ckie had some young beasts , which in the night time were still loosed , and their bindings broken : he taking it to be the unrulyness of the beasts , did make stronger and stronger bindings of withes and other things , but still all were broken : at last he ●uspected it to be some other thing , whereupon he removed them out of that place , and the first night thereafter , one of them was bound with a hair-tedder to the balk of the hou●e , so strait that th● feet of the beast only touched the ground , but could not move no way else , yet it sustained no hurt . an other night , when the family were all sleeping , there was the full of an back-creel of pee●s , set together in midst of the ●ouse floor , and fire put in them , the smoak wakened the family , otherwise the house had been burnt ; yet nothing all the while was either seen or heard . upon the th . of march there were stones thrown in the house , in all the places of it , but it could not be discovered from whence they came , what , or who threw them : after this mann●r it continued till the sabbath , now and then throwing both in the night and day , but was busiest throwing in the night time . upon saturnd●y , the family being all without , the children coming in , saw something , which they thought to be a body ●itting by the ●ire-side with a blanket ( or cloath ) about it , whereat they were af●raid : the youngest ▪ being a boy about or ● years of age , did chide the rest , saying , why are you fear'd ? let us ●aine ( or bless ) our selves , and then there is no ground to fear 't : he perceived the blanket to be his , and ●aining ( or blessing ) himself , ran and pulled the blanket from it , saying , be what it will , it hath nothing to do with my bl●nket ; and then they found it to be a four footed stool set upon the end ▪ and the blanket cast over it . upon the sabbath , being the ● ●h . of march the crook and pot-clips were taken away , and were a wanting four days , and were found at last on a ●o●ft ▪ where they had been so●ght ●everal times before . this is atte●ted by cha●les mack●ela●e of colline , and john cairns in ha●dhills . it was observe● that the stones which hi● any person , had not half their natural weight , and the throwi●g wa● more frequent on the sabbath , than at other ti●es : and especi●lly in time of prayer ▪ above all other times , it was busi●st ▪ then throwing most at the person praying . the said andrew mackie told the matter to me upon s●bbath after sermon ; upon the tuesday thereafter i went to the house , did stay a considerable ●ime with them , and prayed twice , and there was no trouble : then i came out with a resolution to leave the house , and as i was standing , speaking to some men at the barn end , i saw two little stones drop down on the croft at a little distance from me ; and then immediatly some came crying o●t of the house , that it was become as ill as ever within : whereupon i w●nt into the house again , and as i was at prayer , it threw several stones at me , but they did no ●urt ▪ being very small ; and after there was no more trouble till the day of march : and then it began as before , and threw more frequently , greater stones , whose str●kes were sorer where they hit : and thus it continued to the . then ● went to the hou●e and stayed a great part of the night , but was greatly troubled ; stones , and several ●ther things were thrown at me ; i was struck several times on the sides , and ●houlders , very sharply with a great staff , so that those who were present heard the noise of the strokes : that night it threw off the bed-side , and rapped upon the christs and boards , as one calling for access : this is attested by charles macklelane of colline ▪ william mackminn , and iohn tait in torr. that night , as i was once at prayer , leaning on a bed-side , i felt something pr●ssing up my arme , i casting my eyes thither , perceived a little white hand and arm from the elbow down , but presently it evanished . it is to be observed , that notwithstanding of all that was felt and heard , from the first to the last of this matter , there was never any thing seen , except that hand i saw , and a friend of the said and●ew mackie's said he ●aw as it were a young man , red faced , with yellow hair , looking in at the window ; and other two orthree persons , with the said andr●w his children , saw at several times , as it were a young boy about the age of years with gray cloths , and a bonnet on his head , but pre●ently disappeared ; as also what the three children saw sitting by the ●ire-side . upon the the trouble still increased , bo●h against the family , and against the neighbours who came to visite them , by throwing stones , and beating them with staves ; so that some were forced to leave the house before their inclination : this is attested by charles macklelane of colline , and andrew tait in torr. some it would have met as they came to the house , and stoned with stones about the yards , and ●n like manner stoned as they went from the house ; of whom thomas telfair in stocking was one . it made a little wound on th● said a●●rew mackie's brow ▪ did thrust several times at his shoulder , he not regarding , at last it gripped him so by the hair , that he thought something like nails of fingers scratched his skin . i● dragged severals up and down ●he house by the cloaths : this is atte●ted by andrew tait . it gripped one john ke●ge miller in ach●ncairn so , by the side , that he intreated his neighbours to help , and cryed , it would rive the side from him . that night it lifted t●e cloaths off the children , as they were sleeping in bed , and beat them on the hipps , as if it had been with ones hand , so that all who were in the house heard it . the door-barr , and other things , would go thorrow the house as if a person had been carrying them in their hand , yet nothing seen doing it : this is attested by john telfair in achinle●k , and others . it rattled on the chests and bed sides with a staff ▪ and made a great noise ; and thus it continued by throwing stones , stricking with staves , and rattling in th● house , till the d. of apr●● , at night it cryed wisht , wisht , at every sentence in the close of prayer ; and it whi●●●ed so distinctly , that the dog barked , and ran to the door , as if one had been calling to hou●d him . ●p●●l● . it whisled several times , and cryed wisht , wisht , this is attested by a●drew ta●● . upon the th ▪ of apr●l● , charles m●cklel●ne of collin land-lord , with the said andrew ma●kie , went to a certain number of min●ster● met at buttle , and gave them an account of the matter ; where upon these ministers made publick prayers for the family , and two of their number . viz. mr. andrew aeva●t minister of kells , and mr. iohn murdo min●ster of c●rsmich●el came to the house and spent that night in fasting and praying : but it was very cruel against them , especially by throwing ●r●at stones some of them about half an stone weight : it wounded mr ▪ andrew aewart twice in the head ▪ to the effusion of his blood , it pulled off his wigg in time of prayer , and when he was holding out his napkin betwixt his hands , it cast a stone in the n●pkin , and therewith threw it from him : it gave mr. iohn murdo several sore strokes ; yet the wounds and bruises received did soon cure : there were none in the house that night escaped from some of its fury and cruelty : that night it threw a firie peet amongs the people ; but did no hurt , it only disturbed them in time of prayer : and also i● the dawning , as they rose from prayer ▪ the stones poured down on all who were in the house to their hurt ▪ this is attested by mr. andrew aevart mr. iohn murdo , charles macklelane , and john tait . upon the th . of aprile : it set some thatch-straw in fire which was in the barne yeard : at night the house being very throng with neighbours , the stones were still thrown down among them ; as the said andrew mackie his wife went to bring in some peets , for the fire when she came to the door , she found a broad stone to shake under her foot , which she never knew to be loose before : she resolved with her self to see what was beneath it in the morning there after . upon the th . of aprile , when the house was quiet , she went to the stone , and there found seven small bones , with blood , and some flesh , all closed in a peice of old suddled paper , the blood was fresh and bright : the sight whereof troubled her , and being affraid , laid all down again ; and ran to colline his house , being an quarter of an mile distant : but in that time , it was worse then ever it was before ; by throwing stones , and fire-balls , in and about the house , but the fire as it lighted did evanish : in that time it threw an hot-stone into the bed betwixt the children , which burnt through the bed cloaths ; and after it was taken out by the mans eldest son , and had lyen on the floor more nor an hour , and an half ; the said charles macccelan of colln● could not hold it in his hand for he●t : this is attested be charles macklelan ▪ it thrust an staff thorrow the wall of the house above the children in the bed , shook it over them , and groaned . when colline came to the house , he went to prayer before he offered to lift the bones ; all the while he was at prayer it was most cruel ; but as soon as he took up the bones the trouble ceased . ( this is attested be charles macklelane ) he sent them presently to me ; upon sight whereof i went immediatly to the house : while i was at prayer , it threw great stones which hitt me : but they did not hurt : then there was no more trouble that night . the ●h . aprile , being the sabbath it began agai●● and threw stones , and wounded wil●●am macminn a black-smith on the head , it cast a plough-sock at him , and al●o an trough-●●one upwards of three stone weight , which did fall upon his b●ck , yet he was not hurt thereby . attested by william macminn , it set the house twice in fire , yet there was no hurt done in respect some neighboures were in the house , who helped to quench it , at n●●ht in the twi-light as jo●n mackie the said andrew m●akie his eldest son was coming home , near to the house , there was an extraordinary light fell about him , and went before him to the house , with a swift motion . that night it containued after its wonted manner . aprile th . in the morning as andrew mackie , went down the closs he found a letter both writen and ●ealed with blood ; it was directed on the back thus . years tho shall have to repent a net it well and within was writen : wo be to the cotlland repent and tak warning for the door of haven ar all redy bart against the i am sent for a warning to the to fllee to god yet troublt shallt this man be for tuenty days a rpent repnent ope nt sc●tland or els tow shall . in the midle of the day , the persons alive who lived in that house since it was built , being about years : were conveined by appointment of the civil magistrate , before colline my self and others and did all touch the bones , in respect there was some suspicion of ●ecret murder committed in the place : but nothing was found to discover the same . upon the th . of ap●ile , t●e letter and bones were sent to the ministers who were all occasionally met at kirk●●●brugh , they appointed five of their numbe● viz ▪ mr. john murdo , mr. iames monte●th , mr. iohn mackmil●an , mr. samuel spalding , and mr. william falconer with me to to go to the house , and spend so much ti●e in fasting and praying as we were able . upon the of aprile we went to the house , and no sooner did i begin to open my mouth ; but it ●hrew stones at me , and all within t●e house , but still worst at him who was at duty : it came often with such force upon the house that it made all the house shake , it brake an hole thorrow the timber and tha●ch of the house , and poured in great stones ▪ one whereof more then an quarter weight fell upon mr. james mo●teith his back , yet he was not hurt , it threw an other with great force at him when he was praying bigger t●en a mans ●ist which hitt him on the breast yet h● was neither hurt nor moved thereby ; ●t was ●hought ●it that one of our number , with an other person ▪ should go by turnes ; and stand under the hole in the outside : ●o there was no more trouble from that place ▪ but the barne being joyned to the end of the house ▪ it brake down the barne door and mid-wall and thr●w stones up the house ; but did no great hurt : ●t gripped , and handled the legs of ●ome , as with a mans hand ; ●t hoised up the feet of others while standing on the ground , thus it did to william len●●x of mill-house , my self and others , in this ma●ner it continued till ten a clock at night ; but after that there was no more trouble while we were about the house this is attested by mrs. iames monteith , john murdo ▪ samuel spalding , mr. falconer william lennox , and john tait , the . . . ●t was worse then ever it was before ; for not any who came into the house did escape heavy stro●ks ; there was one andrew tait in torr , as he was coming to stay with the familie all night , by the way his dog catched a thu●mard , when he c●me in he cast it by in the house , thereafter there w●re other three young men who came in also : and when they were all at prayer the evil spirit beat them with the dead thulmard , and threw it before them ; the three who knew it not to be in the house were greatly affrighted , especially one samuel thomson a chap-man , whom it also gripped by the side and back , and thrust as if it had been an hand beneath hi● cloaths , and into his pockets , he was so affrighted that he took sickness immediatly , this is attested by andrew ta●t . the th . being the sabbat● , it set some straw in fire that was in the barn-yeard , and threw stones while ten a clock at night , it threw an dike-spade at the said andrew mackie with the mouth toward him ; but he received no hurt , while an meal-●ive was to●sed up and down the house the said andrew mackie takes hold of it , and as it were with difficulty gets the grip keeped ; at last all within the rim is torn out , thereafter it threw an hand●ul , of the sive rolled together at thomas robertson i● airds , who was witness to this , yet in all thir actings there was never any thing seen but what i mention●d ▪ before . upon the th aprile william anderson a drover a●d james paterson his son in law , came to the house with colline in the evening , colline going home a while within night , the said a●●rew mackie sent his sones to conv●y him : as they returned , they were cruelly stoned , and the stones rolled amongst their legs like to break them : shortly after they came in , it wounded william a●derson on the head to the great effusion of his blood , in time of prayer it wh●sl●d , gr●●●ed , and cryed whisht , whisht , this is attested by john cair●es . the . it continued whi●●ing ▪ groaning , whisling , and throwing stones in time of prayer , it cryed b● , b● , and kick , cuck , and shoke men back and foreward , and hoised them up as if it would lift them off their knees , this is attested by andrew tait ▪ the whole family went from the house , and left five honest neighbours to wait on the same all night but there was no hurt done to them nor the family where they were , nor to those neighbours who stayed in the said addrew mackie his house , only the cattle were cast over other to the hazard of killing them as they were bound to the stakes ; and some of them were loosed , this is attested by john cairnes ▪ upon the . they returned to their house again ▪ and there was no hurt done to them nor their cattle that night except in a little house where there were some sheep , it coupled them together in paires by the neck , with straw ropes , made of an bottle of straw , which it took off an loft in the stable , and carryed to the sheep-house , which is three or four pair of butts distant , and it made mo ropes than it needed for binding the sheep which it left beside the straw in the sheep-house , this is attested by andrew tait ▪ upon the . it fired the straw in the barn , but andrew mackie put it out ( being there threshing ) without doing any hurt : it shut staves thorrow the wall at him but did no hurt . the . it continued throwing stones , whisling and whis●ing with all its former words , when it hit any person , and said , take you that till you get more , that person was sure immediatly of an other , but when it said take you that , the person got no more for a while , this is attested by john tait . the . . . it containued casting stones , beating with staves and throwing peet-mud in the f●ces of all in the house , especially in time of prayer with all its former tricks . the ▪ being a day of humiliation appointed to be kept in the parish for that cause ; all that day from morning to night ▪ it containued in a most fearfull maner without intermission , throwing stones with such cruelty and force that all in the house feared lest they should be killed . the th . it threw stones all night ▪ but did no great hurt . the th . it threw stones in the evening , and knocked on a chi●t seve●●l times , as one to have access ; and began to speak , and call those who were sitting in the house witches , and ●●kes , and said it would take them to hell. the people then in the house said among themselves , if it had anyto speak to it , now it would speak . in the mean time andrew mackie was sleeping , they wakened him , and then he hearing it say , thou shalt be troubled till tuesday , asked , who gave the a commission ? to whom it answered , god gave me a commission ; and i ●m sent to warn the land to repent ; for a iudgement is to come if the land do not quickly repent , and comm●nded him to rev●al it upon his perr●l● ; and if the land did not repent , it ●aid it would go to its father , and g●t a commission to return with an hund●ed worse than it self , and would trouble every particular family in the land : andrew mackie said to those who were with him , if i should tell this , i would not be believed . then it said , fetch betters , fetch the minister of the paroch , and two hon●st men upon tuesdays night , and i shall declare before them what i have to say . then it said , praise me , and i will whist●e to you , worship me , and i will trouble you no more . then andrew mackie said , the lord , who delivered the three children out of the fiery furnace , deliver me ▪ and mine this night , from the temptations of satan : then it replyed , you mi●ht as well have said , shadrah , meshah , and abed-nego ▪ in t●e mean time while andrew mackie was speaking , there was one james te●fair in buttle , who was adding a word ▪ to whom it said , you are basely bred , meddling in other mens discourse , wherein you are not concerned . it likewise said , remove your goods , for i will burn the house ▪ he an●wered , the lord stop satan's fury , and hinder him of his designs . then it said , i will ●o it , or you s●all g●ide well : all this is attested by john tait in torr , and several others who cannot subscribe . upon the it set the house seven times in fire . the , being the sabbath , from sun rising to sun setting , it still set the house in fire , as it was quenched in one part , instantly it was fired in an other : and in the evening , when it could not g●t its designs fulfilled in burning the house it pulled down the end of the house , all the stone-work thereof , so that they could not abide in it any longer , but went and kindled their fire in the stable . upon the sabbath night ▪ it pulled o●e of the children out of the bed ▪ gripping him as he thought , by the craig and shoulders , and took up the block of a tree , as great as a plough-head , and held it above the children , saying , if i had a commission i would brain them : thus it expressed it self , in the hearing of all who were in the house : attested ●y william mackminn , and john corsby . the ▪ being munday , it continued setting fire in the house , the said andrew macki● finding the house so frequently set in fire , and being weary quenching it , he went and put out all the fire that was about the house , and poured water upon the hearth ; yet after , it fired the house several times , when there was no fire within an quarter of an mile of the house : this is attested by charles maclelane and john cairnes . in the midest of the day , as andrew mackie was threshing in the barne , it whispered in the wall and then cryed andrew , andrew , but he gave no answer to it : then with an auster ▪ angry voice as it were , it said speak : yet he gave no answer ; then it said , be not troubled , you shall have no more trouble , except some casting of stones upon the twesday to fulfill the promise , and said take away your straw , i went to the house about eleven a clock it fired the house once after i went there , i stayed all night till betwixt three and four in the twesdays morning , dureing which time there was no trouble about the house , except two little stones droped down at the fire-side as we were siting down at our first entry ; a little after i went away , it began to throw stones as formerly , this is attested by charles mackleland and john tait . upon tuesdays night , being the of april , charles macklelane of colline , with several neighbours , were in the barne , as he was at prayer he observed a black thing in the corner of the barne , and it did increase , as if it would fill the whole house , he could not discern it to have any form ; but as if it had been a black cloud , it was affrighting to them all ; and then it threw bear-chaff , and other mud upon their faces , and after did grip severals who were in the house by the middle of the body , by the arms and other parts of their bodies so strait , that some said , for five days thereafter they thought they felt these gripps : after an hour or two of the night was thus past , there was no more trouble . this is attested by charles macklelane , thomas mackminn , andrew paline , john cairns , and john tait . upon wednesdays night , being the of may , it fired a little sheep-house the sheep were got out safe , but the sheep-house was wholly burnt . since there hath not been any trouble about the house by night nor by day . now all things aforesaid being of undoubted verity , therefore i conclude with that of the apostle , pet. . , . be sober , be vigilant , because your adversary the devil , as a roaring lyon walketh about seeking whom he may devour : whom resist stedfast i● the faith : this relation is attested , as to what they particularly saw , heard , and felt , by ▪ mr. andrew aewart minister at kells ▪ mr. james mon●eith minister at borg. mr. john murdo minister at corsmichael . mr. samuel spalding minister at partan . m● . william falconer minister at k●ltoun ▪ charl●s macklelane of colline ▪ william lennox of millhou●e . andrew tait in torr. john tait in torr ▪ joh● cairns in hardhills ▪ william mackminn . john corsby . thomas mackminn . andrew paline , &c. the hierarchie of the blessed angells their names, orders and offices the fall of lucifer with his angells written by tho: heywood heywood, thomas, d. . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the hierarchie of the blessed angells their names, orders and offices the fall of lucifer with his angells written by tho: heywood heywood, thomas, d. . cecil, thomas, fl. , engraver. [ ], , [ ] p. : ill. (metal cuts) printed by adam islip, london : . in verse. the title page is engraved and signed: t cecill sculp:. with a preliminary imprimatur leaf. with four final contents leaves; the last leaf is blank. reproduction of the original in the henry e. huntington library and art gallery. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng angels -- poetry -- early works to . demonology -- poetry -- early works to . witchcraft -- poetry -- early works to . magic -- poetry -- early works to . - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - john latta sampled and proofread - john latta text and markup reviewed and edited - pfs batch review (qc) and xml conversion novemb. . . perlegi hunc librum cui titulus , a diuine poëm , intituled , the hierarchie of angels . qui quidem liber continet folia , aut circitèr . in quibus nihil reperio quò minus cum publica utilitate imprimi possit : ita tamen vt si non intra annum proximè sequentem typis mandetur haec licentia sit omninò irrita . gvilielmvs haywood , capell . domest . archiep. cantuar. the hierarchie of the blessed angells . their names , orders and offices the fall of lucifer with his angells written by tho : heywood vita scelesta vale , coelica vita vent . london printed by adam islip to the most excellent and incomparable lady , as famovs for her illvstriovs vertves , as fortvnat in her regall issve ; henretta maria , queene : the royall consort and spovse of the pvissant and invincible monarch , ovr dread soveraigne , king charles : her highnesse most lowly and loyall subiect thomas heywood , in all humilitie consecrateth these his well-wishing , though vnworthy labours . to the reader . generous reader , i shall not need to apollogise before-hand , either for the height of the subiect , or the manner of handling this worke ; when the argument of euery tractat can speake for the one ; and a direct proceeding in the course proposed , for the other . remembring the french prouerbe , qui edefie en publick place , faict maison trop haut on trop basse . who builds i th' way where all passe by , shall make his house too low or hye . i haue exposed my selfe a subiect to all censures , and entreat the reader not to vndertake me with any sinister prejudice . for my hope is , if he shall fairely trace me in that modest and carefull course which i haue trauelled , he may say in the conclusion , facilius currentibus , quam repentibus lapsus . for i professe my selfe to be so free from all arrogance and ostent , that , vt caveam timenda , tuta pertimesco . my iuvenilia i must confesse were sutable to my age then , for being a childe , i spake as a childe ; but maruritie hath since better instructed me : remembring that excellent sentence of sophocles , si iuvenis luxuriat , peccat ; si senex , insanit . nor forgetting that of seneca the philosopher , ante senectutem curandum , benè vivere ; in senectute , benè mori . i haue proposed vnto you good angels and bad ; the excellencie of the one , still continuing in their created puritie ; the refractorie rebellion of the other , damning themselues to all eternity . in the reading of which , i entreat you to take into your consideration that wholesome obseruation of saint chrisostome , natura rerum sic est , vt quoties bonus malo conjungitur , non ex bono malus melioretur , sed ex malo bonus contaminetur , sic vnum pomum malum facilè centum bonos corrumpti ; at centum mala nunquam vnum corruptum efficiunt bonum . further , to expect any new conceits from old heads , is as if a man should looke for greene fruit from withered branches . but as time the producter of all things , though he be aged himselfe , is euery houre begetting somthing new ; sowe , on whose heads he hath cast such a snow , as no radicall or naturall heate can melt , in imitation of him , ( who as sure as he knowes vs borne , will as certainly prouide vs buriall ) will neuer suffer our braines to leaue working , till our pulses cease beating . but howsoeuer the manner of our working be , so the matter which is wrought vpon be worthy , the value of the subiect dignifieth the invaliditie of the vndertaker . and thus i take my leaue of thee with this gentle admonition , heu heu , dij mortalibus nectunt malum , quando bonum videt quispiam & non vtitur . thin● , tho. heywood . the argument of the first booke . vriel . a iove principium the creator , of all that liue sole animator . atheisme and saducisme disputed , their tenents argued and refuted . a deitie approv'd by all gods creatures in generall . into the world how false gods came , and first begun t' vsurpe that name . a quaere made the world throughout , to finde this god , of whom some doubt . the argument of the second booke . iophiel . a god bee'ng found , deny'd by none , it followes there can be but one : by the philosophers confest , and such as were of poets best . him , not the oracle denies , nor those the antient world held wise ; sage , sybill , mage , gymnosophist , all in this vnitie persist . next , that this pow'r so far extended , can by no sence be comprehended ; neither his essence , most diuine , be sounded by weake reasons line . and last , what names most properly belong to this great deity . the argument of the third booke . zaphkiel . of th' vniuerse the regions three , and how their parts disposed bee : how gouerned , and in what order , in which no one exceeds it's border . that moses arke in all respects vpon this worlds rare frame reflects . both how and when , by pow'r diuine , the sun and moone began to shine . the day of our blest sauiors passion compar'd with that of the creation . how ev'ry star shines in it's spheare , what place they in the zodiacke beare . and of the twelue signes a narration , their influence , aspect , and station . to proue no former worlds haue bin , and this must perish we liue in . the vainnesse lastly doth appeare , of plato's great and vertent yeare . the argument of the fourth booke . zadchiel . what ternions and classes bee in the coelestiall hierarchee . in what degrees they are instated , how 'mongst themselues concatinated . angels and doemons made apparant by ethnicks and the scriptures warrant . of visions , and strange dreames , that proue spirits each where at all times moue ; against their infidelitie that will allow none such to bee . discourse of fauor , loue , and hate , of poetry , of deaths estate . th' essence of spirits ; how far they know ; their pow'r in heav'n and earth below . the argument of the fifth booke . haniel . the consonance and simpathie betwixt the angels hierarchie . the planets and coelestiall spheares , and what similitude appeares 'twixt one and other . of the three religions that most frequent bee , iew , christian , and mahumetist : vpon what grounds they most insist . ridiculous tenents stood vpon in mahomets blinde alcaron ; where he discourseth the creation of heav'n and angels . a relation , what strange notorius heresies , by th' priscillians and manichees were held . the truth made most apparant by text , and holy scriptures warrant . the argument of the sixt booke . raphael . the heart of man bee'ng so adverse to goodnesse , and so apt to pierce things most retruse ; a course exprest , on what it chiefely ought to rest . a scrutinie made , where and when the spirits were created . then , of lucifer , the chiefe and prime of angels , in the first of time : his splendor , pride , and how he fell in battell by prince michael . their fight , their armes , the triumph great made in the heav'ns for his defeat . the number that reuolted ; and how long they in their grace did stand . some other doubts may plaine appeare , which to this argument cohere . the argument of the seuenth booke . camael . of gods great works a serious view , for which all praise to him is due . the sev'rall classes that are held amongst the angels that rebel'd . of lucifer the principall , and his strange figure since his fall. of such as most in pow'r excell , and of their gouernment in hell ; their order , offices , and names , with what prioritie each claimes . the list of those that fell from blisse . the knowledge that in daemons is , and how far stretcht . next , of their wrath tow'rds mankinde , and what bounds it hath . discov'ry of those ginnes and snares they lay t' entrap men vnawares . of compacts common in all ages , and of the astrologomages . the argument of the eighth booke . michael . of sathans wiles and feats prestigious , appearing wondrous and prodigious ; confirm'd by histories far sought . of nouels by bad daemons wrought : and first of such is made expression , that still with mankinde seeke congression , ( to whose fall they themselues apply ) call'd succubae and incubi . to finde those further we desire , of water , earth , the aire , and fire ; and what their workings be , to know , as well aboue , as here below . how authors 'mongst themselues agree , what genij and spectars bee , faunes , sylvans , and alastores , satyrs , and others like to these . with stories mixt , that grace may win from such as are not verst therein . the argument of the ninth booke . gabriel . of spirits call'd lucifugi ( from flying light ) i next apply my neere-tyr'd pen : of which be store in mines where workmen dig for oare . of robin good-fellow , and of fairies , with many other strange vagaries done by hob-goblins . i next write of a noone-diuell , and a buttry-sp'rite . of graue philosophers who treat of the soules essence and her seat . the strange and horrid deaths related of learn'd magitions , animated by sathan , the knowne trutht ' abjure , and study arts blacke and impure . of curious science last , the vanitie , grounded on nothing but incertaintie : and that no knowledge can abide the test like that in sacred scripture is exprest . the seraphim : ex sumptib : tho : mainwaringe armig : the argvment of the first booke . a ioue principium , the creator , of all that liue , sole animator . atheisme and sadducisme disputed ; their tenents argued , and refuted . a deitie approv'd by all gods creatures in generall . into the world how false gods came , and first began t' vsurpe that name . a quaere made the world throughout , to finde this god , of whom some doubt . argument . the blessed seraph doth imply the loue we owe to the most high. inspire my purpose , fauour mine intent , ( o thou all-knowing and omnipotent ) and giue me leaue , that from the first of daies , i ( dust and ashes ) may resound thy praise : able me in thy quarrell to oppose , and lend me armor-proofe t' encounter those who striue t' eclipse thy glory all they can ; the atheist , sadduce , and mahumetan . that there 's a god , who doubts ? who dares dispute ? be'ng in it selfe a maxime absolute : which fundamentall truth , as it is seen in all things , light or darke , wither'd or green ; in length , bredth , height , depth ; what is done or said , or hath existence in this fabricke , made by the word fiat : so amongst the rest , in mans owne conscience it is deep'st exprest . who 's he looks vp , and sees a glorious star ( be 't fixt or wandering ) to appeare from far in bright refulgence ; can so stupid be , not to acknowledge this great deity ? who shall the sun 's vnwearied progresse view , as at the first creation , fresh and new , in lustre , warmth , and power , still giuing chere to plants , to beasts , to mankinde euery where ? wh'obserues the moon a lower course to range , inconstant , and yet constant in her change ; ( ty'd to her monthly vicissitude ) and doth not thinke she also doth include a soueraigne power ? looke downe , the earth suruey , the floures , herbs , shrubs , and trees , and see how they yearely product : the store of herds and flocks grasing on pastures , medowes , hills and rocks ; some wilde beasts ; others to mans vse made tame ; and then consider whence these creatures came . ponder the wels , ponds , riuers , brooks & fountains , the lofty hils , and super eminent mountains , the humble valley , with the spatious plaine , the faire cloath'd medowes , and full fields of graine ; the gardens , desarts , forrests , shelues , and sands , fertilitie and barrennesse of lands , th' vnbounded sea , and vastitie of shore ; " all these expresse a godhead to adore . be not in thy stupiditie deluded : thinke but how all these , in one bulke included , and rounded in a ball , plac'd in the meane or middle , hauing nought whereon to leane ; so huge and pond'rous ! and yet with facilitie , remain immov'd , in their first knowne stabilitie ! " how can such weight , that on no base doth stand , " be sway'd by lesse than an almighty hand ? obserue the sea when it doth rage and rore , as menacing to swallow vp the shore ; for all the ebbs and tydes , and deeps profound , yet can it not encroch beyond his bound . " what brain conceiues this , but the power respects , " which these things made , moues , gouerns , and directs ? do but , ô man , into thy selfe descend , and thine owne building fully apprehend ; comprise in one thy body and thy mind , and thou thy selfe a little world shalt find : thou hast a nimble body , to all motion pliant and apt : thou hast at thy deuotion a soule too , in the which no motion 's seene , but from all eyes hid , as behind a skreene . th' effects we may behold ; from whose command the gestures come : yet see we not the hand by which th' are mov'd , nor the chiefe master , he who is prime guide in our agilitie . is not so great , of these things , th'admiration ; so excellent a worke , of power to fashion atheists anew , and bring them to the way ? let 's heare but what their owne philosophers say . one thus affirmes : there 's no capacious place in mans intelligence , able to embrace th'incomprehensible godhead : " and yet trace " his steps we may , his potencie still seeing " in euery thing that hath on earth a being . saith auicen : he reason wants , and sence , that to a sole god doth not reuerence . a third : who so to heav'n directs his eies , and but beholds the splendor of the skies , ( almost incredible ) and doth not find , there must of force be an intelligent mind , to guide and gouerne all things ? a fourth thus : ( and the most learned of them , doth discusse ; seeming amongst the heathen most to know ) there is a god , from whom all good things flow . to sing to the great god let 's neuer cease , who gouerns cities , people , and gown'd peace : he the dull earth doth quicken ; or make tame the tempests , and the windy seas reclaime : he hath the gouernment of states , can quell both gods and men ; his pow'r is seene in hell ; whose magnitude all visible things display , he gouerns them with an impartial sway . where e're thou mov'st , where so thou turnst thine eie , ev'n there is god , there ioue thou may'st espie : his immense pow'r doth beyond limit run , it hath no bound , for what he wills is done . what so thou seest throughout the world by day , euen that doth him and only him obey . if he please , from the dull or fertile earth , or floures or weeds spring , fruitfulnesse or dearth : if he please , into rocks hee 'l water poure , which ( like the thirsty earth ) they shall deuoure . or from the dry stones he can water spout : the wildernesse of seas the world throughout submits to him . at his imperious will the rough and blustring winds are calme and still . the flouds obey him : dragons he can slaue , and make th' hyrcanian tygres cease to raue . he is in the most soueraigne place instated ; he sees and knowes all things he hath created . nor wonder if he know our births and ends , who measures arctos , how far it extends ; and what the winters boreas limits are . what to this deity may we compare ? who doth dispose as well the spade as crowne , teaching the counsels both of sword and gowne : for with inuisible ministers he traces the world , and spies therein all hidden places . of alexander , aristotle thus writes : it is not numb'red 'mongst his chiefe delights , that he o're many kings hath domination ; but , that he holds the gods in adoration . who iustly on their proud contemners lower ; but vnto such as praise them , they giue power . the times of old , aeneas did admire , because he brought his gods through sword and fire , when troy was sackt and burnt : for that one pietie , they held him after death worthy a dietie . pompilius for his reuerence to them done , an honor from his people likewise wone : he raign'd in peace , and ( as some writers say ) had conference with the nymph egeria . for him , who knew the gods how to intreat , and truly serue , no honor was too great . but the gods hater , impious and prophane mezentius , was in battell rudely slaine . and capaneus , after that he had assaulted thebes wall ( which the gods forbad ) euen in the midst of all his glory fell , and by a bolt from heauen was strooke to hell. the great epirus , arcades king , we find , for spoiling neptunes temple was strook blind . and the duke brennus , after many an act of strange remarke ( as proud rome hauing sackt , and conquering delphos ) yet because he dar'd to rob that church apollo would haue spar'd ; the god strooke him with madnesse ; who straight drew his warlike sword , with which himselfe he slew . the temple of tolossa ( in their pride ) great scipio's souldiers spoil'd , and after dy'de all miserably . and alexander's , when they ceres church would haue surpriz'd , euen then fell lightning from the skies , which soon destroy'd all in that sacrilegious act imployd . religion from the first of time hath bin , howeuer blended with idolatrous sin : temples , synagogues , altars , and oblations , lustrations , sacrifices , expiations ; howe're their zeale with many errors mixt , " none but vpon some god his mind hath fixt . the lybians , cretans , and idaeans , they had ioue in adoration : none bare sway amongst the argiues in miceane , but she that shares with ioue imperiall soueraignty iuno . the thebans honor'd hercules : they of boetia the three charites : th' aegyptians , isis , figured like a cow : the thebans and the arabes all bow to bacchus * bimater , the god of wine . iönia , rhodes , and delphos held diuine , apollo solely : cyprus and paphos boast , their venus , as amongst them honor'd most . th' athenians and aetolians celebrate minerua : vnto vulcan dedicate the imbrians and the lemnians , all their vowes . fertile sicilia no goddesse knowes , saue proserpine : th' elaeans , pluto make their soueraigne : and the boëtians take the muses for their guardiens . all that dwell neere to the hellespont , thinke none t' excell , saue priapus . in rhodes , saturn hath praise : osyris , aboue all , th' aegyptians raise . the latians and the warlike thraciaus run to mars his shrine : the scythians to the sun. all the inhabitants of delphos isle pray , that latona on their coasts will smile . 'mongst the lacones , neptune sacred is : and through all asia , powerfull nemesis . the attici haue in high estimation fortune . th' eleusians haue in adoration , ceres : the phrygians , cybel : cupid , those that dwell at colchos . th' arcades haue chose aristaeus : diana , those of ephesus . the epidaurians , aesculapius . &c. so many gods and goddesses did comber the nations of the earth , as that their number in iust account , ( if hesiod speake true ) vnto no lesse than thirty thousand grew . as touching auguries , and their abuse , ( in the precedent times in frequent vse ) to proue that study to be meerly vain , homer hath made great hector thus complain : the winged birds thou bid'st me to obey ; but how they take their course , or to which way , i nor regard , nor care : whether their flight be made vpon the left hand or the right . most requisit it is that i be swaide by the great thundring ioues high will , and wade no farther . he hath empire ouer all , and whom he list , supporteth , or makes thrall . that 's the best bird to me , and flies most true , bids , for my countrey fight ; my foes subdue . e're further i proceed , 't were not amisse , if i resolue you what an idol is , and where they had beginning . i haue read of one syrophanes , in aegypt bred ; who as he nobly could himselfe deriue , so was he rich , and by all means did striue , like an indulgent father with great care , to make his sonne of all his fortunes heire . and when he had accumulated more than all his neighbours : in his height of store , and fulnesse of aboundance , ( as his pride was to leaue one t' inherit ) his son dy'de ; and with him , all his comfort , because then ( he gone ) he thought himselfe the poor'st of men . in this great sorrow , ( which as oft we see , doth seeke for solace from necessitie ) he caus'd his statue to be carv'd in stone , s'exactly made vnto the life , that none but would haue took it for the childe ; agreeing so neere to him it was , when he had being . but the sad father , thinking to restraine that flux of teares which hourely pour'd amaine downe his moist cheeks , the course he tooke to cease it , presented him fresh matter to increase it : ignorant , that to helpe the woe begon , there is no cure like to obliuion . so far it was his moist eyes to keepe dry , as that of teares it gaue him new supply . and this we may from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 borrow , the word to vs implying , cause of sorrow . whilest there this new made image had abode , the seruants made of it their houshold god . some would bring fresh floures and before it strow : others , ( left they in duty might seem slow ) crowne it with wreathes and garlands : others burne incense , to soothe their lord , who still did mourne : and such as had offended him , would fly vnto that place , as to a sanctuary ; and ( after pardon ) seuerall gifts present , as if that had been the sole instrument of their deliuery . by which 't may appeare , 't was not loues effect , but th' effect of feare , to which petronius seemes t'allude , when he , obliquely taxing all idolatry , saith , that throughout the world in euery nation , feare first made gods , with diuine adoration . saith martial : if thy barber then should dare , when thou before him sit'st with thy throat bare , and he his rasor in his hand ; to say , giue me this thing or that : wilt thou say nay or grant it him ? take 't into thy beleefe , he 's at that time a ruffin and a theefe , and not thy barber . neither can 't appeare bounty , that 's granted through imperious feare . of the word superstition , the first ground was , to preserue to th' future , whole and sound , the memorie of fathers , sons , and friends , before deceast : and to these seeming ends were images deuis'd . which some would bring ( as their first author ) from th' assyrian king ninus ; whose father belus being dead ; that after death he might be honored , set vp his statue , which ( as most agree ) was in his new built city niniuee : whither all malefactors make repaire , and such offenders whose liues forfeit are by the lawes doom : but kneeling to that shrine , were sanctuar'd , as by a thing diuine . hence came it , that ( as gods ) they now abhor'd the sun and moone , which they before ador'd . with stars and planets they are now at strife : and since by it they had recouered life , ( late forfeit ) hold it as a sov'raigne deitie ; and therefore as it were in gratefull pietie , they offred sacrifice , burnt incense , gaue oblations , as to that had power to saue . this , which in theeues and murd'rers first began , in time so generall grew , that not a man , but was of that beleefe ; and so withdrew that diuine worship which was solely due to the creator , ( and to him alone ) and gaue 't to idols made of wood and stone . and yet the poet sophocles , euen then when the true god was scarsly knowne to men , in honour of the supreme deitie , much taunted the vain greeks idolatrie . one god there is ( saith he ) and only one , who made the earth his footstoole , heav'n his throne : the swelling seas , and the impetuous winds ; the first he calmeth , and the last he binds in prison at his pleasure : and yet wee , subiects vnto this fraile mortalitie , of diffident hearts determin , and deuise to the soules dammage , many fantasies . the images of gods we may behold , carv'd both in stone and wood ; some left in gold ; others in iv'ry wrought : and we ( vnwise ) by offring to them solemne sacrifice , thinke we do god good seruice . but the deity , ( sole and supreme ) holds it as meere impiety . saint austin neuer could himselfe persuade , that such who mongst the antient gentiles made their idoll gods , beleev'd in them : for he saith confidently ; though in rome there be ceres and bacchus , with a many more , whom they in low obeisance fall before ; they do it not as vnto absolute things , that haue in them the innate seeds and springs of being and subsistence : but much rather , as to the seruants of th' almighty father . yet these did worship something ( 't doth appeare ) as a supreme , whom they did loue or feare . this age breeds men so bruitsh naturall , as to beleeue there is no god at all . such is the atheist , with whom can be had no competition ; one obtuse or mad , who cannot scape heav'ns most implacable rod. the psalmists foole , who saith , there is no god ; would such but spend a little vacant time , to looke from what 's below , to things sublime ; from terrene to coelestiall , and confer the vniuersall , with what 's singuler ; they shall find nothing , so immense and hye , beyond their stubborn dull capacity , but figures vnto them his magnitude . again , nothing so slight , ( as to exclude it name amongst his creatures ) nought so small , but proues to them his power majesticall . tell me , ( ô thou of mankind most accurst ) whether to be , or not to be , was first ? whether to vnderstand , or not to know ? to reason , or not reason ? ( well bee 't so , i make that proposition : ) all agree , that our not being , was before to be . for we that are now , were not in times past : our parents too , ev'n when our moulds were cast , had their progenitors : their fathers , theirs : so to the first . by which it plaine appeares , and by this demonstration 't is most cleare , that all of vs were not , before we were . for in the plants we see their set and ruin . in creatures , first their growth , then death pursuing . in men as well as beasts , ( since adam's sinning ) the end is certaine signe of the beginning . as granted then , we boldly may proclaime it , there was a time , ( if we a time may name it ) when there was neither time , nor world , nor creature , before this fabrick had such goodly feature . but seeing these before our eyes haue being , it is a consequence with truth agreeing ; of which we only can make this construction , " from some diuine power all things had production . and since of nothing , nothing can befall : and betwixt that which is ( bee 't ne're so small ) and what is not , there is an infinite space , needs must some infinite supply the place . " it followes then ; the prime cause and effector " must be some potent maker and protector , " a preualent , great , and eternall god , " who before all beginning had aboad . come to the elements : a war we see twixt heate and cold , drought and humiditie : now where 's antipathy , must be annoy , one laboring still the other to destroy : and yet in one composure where these meet , there 's sympathie , attone , and cons'nance sweet . the water doth not fight against the fire , nor doth the aire against the earth conspire . all these ( though opposites ) in vs haue peace , vniting in one growth and daily increase . " to make inueterate opposites agree , " needs must there be a god of vnitie . what is an instrument exactly strung , vnlesse being plaid vpon ? it yeelds no tongue or pleasant sound that may delight the eares . so likewise of the musicke of the spheres , which some haue said , chym'd first by accident . o false opinion'd foole : what 's the intent of thy peruersenesse , or thine ignorance ? shall i designe what fortune is , or chance ? nothing they are saue a meere perturbation of common nature ; an exorbitation and bringing out of square ; these to controule , " therefore , must needs be an intelligent soule . for know you not , you empty of all notion , that nothing in it selfe hath power of motion ? and that which by anothers force doth moue , " the cause of that effect must be aboue ? th' originall of mouing must be rest , which in our common dialls is exprest . the sun-beame p●ints the houre ; the shadow still from our shifts to another , ev'n vntill thou tel'st vnto the last ; yet 't is confest , that all this while th' artificer may rest . the earth in sundry colours deckt we know , with all the herbage and the fruits below . the seas and flouds , fish in aboundance store : fowles numberlesse within the aire do soare : and all these in their seuerall natures clad so fairely , that her selfe can nothing add . from whence haue these their motion ? shall we say , from th' elements ? " how comes it then that they " should so agree , ( being 'mongst themselues at strife ) " to giue to others [ what they haue not ] life ? haue they then from the sun their generation ? resolue me then , what countrey or what nation can shew his issue ? haue they power innate , as in themselues , themselues to procreate ? if any of them ? tell me , mongst them all , of what extension are they , great or small ? in new discov'ries ; if after somewhile , we touch vpon an vnfrequented isle : if there we sheds or cottages espy , ( though thatcht with reed or straw ) we by and by say , sure men here inhabit , 't doth appeare ; the props and rafters plac'd not themselues there ; nor of their owne accord , the reed or straw , themselues into that close integument draw . nor could the sauage beasts themselues inure vnto a worke so formal and secure . and you , ô fooles , or rather mad-men , when you view these glorious works , which beasts and men so far from framing are , that their dull sence can neuer apprehend their eminence ; and do not with bent knees , hearts strook with terror , and eyes bedew'd with teares , lament their error , submissiuely acknowledge their impiety and blasphemies 'gainst that inuisible diety . if but to what you see , you would be loth to giue faith to ? in plants , a daily growth you all confesse : but of you i would know , when any of your eyes perceiv'd them grow ? in animals we may obserue increase , and euery member waxing without cease : but when did euer your acutest eye distinguish this augmenting qualitie ? force vegetiue and sensatiue , in man there is : with intellect ( by which he can discerne himselfe and others ) to this houre , tell me , who euer hath beheld that power ? we with our outward sences cannot measure the depth of truth , nor rifle her rich treasure : " let that truths spirit then be our director , " to bow vnto the worlds great architector . or will you better with your selues aduise , and beleeue those the antient times held wise ; and not the least 'mongst these , th' aegyptian mages , the indian brachmans , and the grecian sages ; " ev'n these approv'd a god , before time liuing , " maker , preseruer , and all good things giuing . the poets and philosophers , no lesse , in all their works ingeniously professe ; theoginis , homer , hesiod , orpheus , all vpon this great power inuocate and call to their assistants . in the selfe same line , rank't plato , and pythagoras ( both diuine held for their reuerence done it . ) let these passe : to speake of your great man , diagoras , the prince of fooles , of atheisme the chiefe master : ( as was , of magicke , the learn'd zoroaster ) peruse his booke , you in the front shall reade these very words : from a sole soueraigne head , all things receiue their being and dispose . what more could he confesse ? which the most knowes . he , on whose shrinking columes you erect the whole frame of your irreligious sect ; holding the statue of alcides ( then numb'red amongst the deified men ) it being of wood : to take away the glory from idols ; in a frequent auditorie of his owne scholers , cast it in the fire : thus speaking ; now god hercules expire in this thy thirteenth labour ; 't is one more than by thy stepdame was enioyn'd before . to her ( being , man ) thou all thy seruice gaue ; thou now being god , i make thee thus my slaue . the atheist lucian held gods sonne in scorne ; and walking late , by dogs was piece-meale torne . yet for the loue i to his learning owe , this funerall farewell i on him bestow . vnhappy lucian , what sad passionate verse shall i bestow vpon the marble stone that couers thee ? how shall i deck thy herse ? with bayes or cypresse ? i do not bemone thy death ; but that thou dy'dst thus . had thy creed as firme been , as thy wit fluent and high , all that haue read thy works would haue agreed , to haue transfer'd thy soule aboue the sky , and sainted thee . but ô , 't is to be doubted , the god thou didst despise , will thee expell from his blest place ; & since thou heav'n hast flouted , confine thy soule into thine owne made hell. but if thou euer knew'st so great a dietie , a sauiour who created heauen and thee ; and against him durst barke thy rude impietie , he iudge thy cause , for it concernes not me . but for thy body , 't is most iust ( say i ) if all that so dare barke , by dogs should dy . thus saith the atheist : lo , our time is short , therefore our few dayes let vs spend in sport . from death ( which threatneth vs ) no power can saue , and there is no returning from the graue . borne are we by meere chance , a small time seen , and we shall be as we had neuer been . our breath is short : our words a sparke of fire , rais'd from the heart , which quickly doth expire ; and then our bodies must to dust repaire , whilest life and spirit vanish into aire . we shall be like the moving cloud that 's past , and we must come to nothing at the last : like dew exhal'd , our names to ruine runne , and none shall call to mind what we haue done . our time is as a shadow , which doth fade ; and after death ( which no man can euade ) the graue is seal'd so fast , that we in vaine shall hope , thence , euer to returne againe . come then ; the present pleasures let vs tast , and vse the creatures as in time forepast : now , let vs glut our selues with costly wine , and let sweet ointments in our faces shine . let not the floure of life passe stealing by , but crowne our selues with roses e're they dy : our wantonnesse be counted as a treasure , and in each place leaue tokens of our pleasure : for that 's our portion ; we desire no more . let vs next study to oppresse the poore , ( if they be righteous ) nor the widow spare : deride the ag'd , and mocke his reuerend haire . our strength , make law , to do what is iniust ; for in things feeble't is in vaine to trust : therefore the good man let 's defraud ; for he ( we know ) can neuer for our profit be , our actions in his eies gets no applause : he checks vs for offending 'gainst the lawes , blames vs , and saith , we discipline oppose . further he makes his boasts , that god he knowes ; and calls himselfe his sonne . hee 's one that 's made to contradict our thoughts : quite retrograde from all our courses ; and withall so crosse , we cannot looke vpon him without losse . he reckons vs as bastards , and withdrawes himselfe from vs : nor will he like our lawes , but counts of them as filthinesse . the ends of the iust men he mightily commends ; and boasts , god is his father . let 's then see , if any truth in these his words can be ; and what end he shall haue . for if th' vpright be sonnes of god , hee 'l aid them by his might . with harsh rebukes and torments , let vs then sift and examine this strange kinde of men ; to know what meeknesse we in them can spy , and by this means their vtmost patience try . put them to shamefull death , bee 't any way ; for they shall be preserv'd , as themselues say . thus do they go astray , as ev'ly minded , for they in their owne wickednesse are blinded . for , nothing they gods mysteries regard , nor of a good man , hope for the reward : neither discerne , that honour doth belong vnto the faultlesse soules that thinke no wrong . for god created man pure and vnblam'd , yea , after his owne image was he fram'd . but by the diuels enuy , death came in : who holds with him , shall proue the scourge of sin . but in great boldnesse shall the righteous stand , against the face of such as did command them to the torture ; and by might and sway , the fruits of all their labors tooke away . when they shall see him in his strength appeare , they shall be vexed with an horrid feare ; ( when they with an amased countenance behold their wonderfull deliuerance ) and change their mindes , and sigh with griefe , and say , behold these men we labour'd to betray ! on whom , with all contempt we did incroch , and held them a meere by-word of reproch : we thought , their liues to madnesse did extend , and , there codld be no honour in their end : how come they now amongst gods children told ; and in the list of saints to be inrol'd ? therefore , from truth 's way we haue deuious bin , nor trod the path the righteous haue walkt in : from the true light we haue our selues confin'd ; nor hath the sun of knowledge on vs shin'd . the way of wickednesse ( which leadeth on to ruine and destruction ) we haue gon : by treading dangerous paths , our selues w' haue tyr'd ; but the lords way we neuer yet desir'd . what profit hath our pride , or riches , brought ? or what our pompe ? since these are come to nought . all these vaine things , like shadowes are past by ; or like a post , that seems with speed to fly : or as a bird ( the earth and heav'n betweene ) who makes her way , and yet the path not seene : the beating of her wings yeelds a soft sound ; but of her course there 's no apparance found . as when an arrow at a marke is shot , finds out a way , but we perceiue it not ; for suddenly the parted aire vnites , and the fore-passage is debat'd our ●ights . so we , no sooner borne and take our breath , but instantly we hasten on to death . in our liues course we in no vertue ioy'd , and therefore now are in our sinnes destroy'd . th'vngodlie's hopes to what may we compare ? but like the dust , that 's scattered in the aire : or as the thin some gathered on the waue , which when the tempest comes no place can haue : or as the smoke , dispersed by the wind , which blowne abroad , no rest at all can find . or else ; as his remembrance steales away , who maketh speed , and tarieth but a day . but of the iust , for euer is th' aboad ; for their reward is with the lord their god : they are the charge and care of the most high , who tenders them as th' apple of his eye . and therefore they shall challenge as their owne , from the lords hand , a kingdome and a crowne : with his right hand hee 'l couer them from harme , and mightily defend them with his arme . he shall his ielousie for armor take , and put in armes his creatures for their sake , his and their foes to be reueng'd vpon . he for a glorious breast-plate shall put on , his righteousnesse : and for an helmet beare true iudgement , to astonish them with feare : for an invinc'd shield , holinesse he hath : and for a sword , he sharpens his fierce wrath. nay , the whole world hee 'l muster , to surprise his enemies , and fight against th' vnwise . the thunderbolts , by th' hand of the most high , darted , shall from the flashing lightnings fly ; yea fly ev'n to the marke : as from the bow bent in the clouds : and in his anger go that hurleth stones , the thicke haile shall be cast . against them shall the flouds and ocean vast be wondrous wroth , and mightily or'eflow : besides , the fierce winds shall vpon them blow , yea , and stand vp against them with their god , and like a storme shall scatter them abroad . thus wickednesse th' earth to a desart brings ; and sinne shall ouerthrow the thrones of kings . you heare their doome . it were not much amisse , if we search further , what this atheisme is . obserue , that sundry sorts of men there be who spurne against the sacred deitie : as first , those whom idolaters we call , pagans and infidels in generall . these , though they be religious in their kinde , are , in the manner of their worship , blinde ; and by the diuel's instigation won to worship creatures , as the moon and sun. others there be , who the true god-head know , content to worship him in outward show : yet thinke his mercy will so far dispence , that of his iustice they haue no true sence : his pitty they acknowledge , not his feare ; because they hold him milde , but not austere . some , like brute beasts , will not of sence discusse : with such saint paul did fight at ephesus . others are in their insolence so extreme , that they deride gods name , scoffe , and blaspheme : as holophernes , who to achior said ; albeit thou such a vaine boast hast made , that israels god his people can defend against my lord , who doth in power transcend ; where th' earth no greater pow'r knowes , neere or far , than him whom i serue , nabuchadnezzar . diuers will seeme religious , to comply with time and place : but aske their reason , why they so conforme themselues ? they know no cause more than , to saue their purse , and keepe the lawes . there be , to noble houses make resort ; and sometimes elbow great men at the court , who though they seeme to beare things faire and well , yet would turne moses into machiuel ; and , but for their aduantage and promotion , would neuer make least tender of deuotion . for their diuinitie is that which we call policie : their zeale , hipocrisie : their god , the diuell : whose imagination conceits , that of the world was no creation . these haue into gods works no true inspection , dreame of no iudgement , hell , or resurrection : reckon vp genealogies who were long before adam ; and without all feare , ( as those doom'd to the bottomlesse abisme ) hold , there was no noës arke , no cataclisme . besides ; how busie hath the diuell bin , ev'n from the first , t' encrease this stupid sin ? not ceasing in his malice to proceed , how to supplant the tenents of our creed . beginning with the first , ( two hundred yeares after our sauiours passion ) he appeares in a full ( seeming ) strength ; and would maintaine , by sundry obstinate sectists , ( but in vaine ) there was not one almighty to begin the great stupendious worke ; but that therein many had hand . such were the maniches , marcionists , gnostyes , and the like to these . the second article he aim'd at then ; and to that purpose pickt out sundry men , proud hereticks , and of his owne affinitie ; who did oppose the blessed sonne 's diuinitie . but knowing his great malice to his mind did not preuaile ; he then began to find a cauill 'gainst the third : and pickt out those who stiffely did the holy-ghost oppose . him from the holy tria's they would leaue ; nor yeeld , the blest-maid did by him conceiue . but herein failing ; with a visage sterne , that roaring lion , those which did concerne the churches faith , aim'd at : still raising such , as building on their owne conceit too much , the other maximes of our knowne beleefe mainly withstood . nay after , ( to his griefe ) finding , that in no one he could be said to haue preuail'd ; he after 'gins t' inuade all , and at once : to that great god retyring , who cast him downe from heav'n for his aspiring . and to cut off mans hoped for felicitie ; where he before persuades a multiplicitie of gods to be ador'd : he now from many , blinds the dull atheist , not to confesse any : striuing ( if possible it were ) to make him , a worse monster than himselfe ; to take no notice of his god , nor vnderstand , that both his life and breath are in his hand : insensible , that he who from his treasure leant them at first , can take them backe at pleasure : that hee created sorrow , who made ioy : ( who reare's , can ruine ; and who builds , destroy . ) which they might gather from bare natures light ; obseruing , that t' each day belong's a night : that as in th' one there is a gladsome cheare ; so , to the other doth belong a feare : one figuring the glory of the iust ; th' other , that hell where atheists shall be thrust . next ; let a man be mounted ne're so high , were 't on a spire that 's mid-way to the sky ; whilest he look's vp , with comfort he doth gaze vpon the clouds and the sun 's fulgent raies : nor is he troubled , whilest his eies are bent vpon the splendor of the firmament . but let him thence suruey the earth below , his heart will pant with many an irksome throw ; his body tremble ; sinewes and nerues all contract themselues , with feare from thence to fall . the emblem is ; that there 's aboue , a place long since prepar'd for all the sonnes of grace ; who by a blest and heav'nly contemplation looke vpward , even from whence comes their saluation . but vnto them who seeke not god to know , and only fix their thoughts on things below ; although no such place visibly appeare , yet there 's an hell that 's full of dread and feare . which how can these escape , who beleeue lesse than do the diuels ? for they both confesse and know there is a god ; a heav'n , where plac't they once had been ; and for their pride thence cast . likewise an hell , ( not threatned them in vaine ) where they both now and euer shall remaine . shall he who giues vs life and length of daies , passe vs without due thanksgiuing and praise ? and shall not god be truly vnderstood , who in his bounty giues vs all that 's good ? or , shall he nothing from our hands deserue , who , what he makes is carefull to preserue . we reade of some beasts , who opprest with thirst , and hastning to the riuers margent , first bow downe their bodies at the waters brinke , and fall vpon their knees still when they drinke . birds ( as we daily may obserue ) being dry , at euery drop they taste , looke vp on high ; as vnto him who sends it them : which speakes , that without thanks they neuer wet their beakes . if beasts and birds so gratefull be ; what then shall we imagine of these thanklesse men , but , that there 's a gehinnon to contrude all guilty of such base ingratitude ? that this god is , to atheists may appeare ; because by him so frequently they sweare : for , who 's so senselesse and obtuse a sot , to call to witnesse that thing which is not ? for , by what power soeuer they protest , th' essence thereof is euen in that confest . ev'n reasons selfe ( maugre this grosse impietie ) illustrates vnto vs , th' eternall dietie . if we behold a barke in th' ocean swimming , we say , some ship-wright gaue it shape and trimming . or , if a picture in a costly frame ; it from the pensill of some painter came . or , where we see an house or temple stand , we presuppose some skilfull workmans hand . then , if below we marke the earth and ocean : aboue , the planets in their hourely motion : so many winters , autumnes , sommers , springs , and in them , the vicissitude of things : when we shall all his glorious creatures view , shall we deny him a bare artists due ? or , can we this high potent vndertaker ( who made both them and vs ) esteeme no maker ? philosophy will tell vs by her lawes , that no effect can be without a cause : that euery action doth an agent claime : and euery motiue , that which moues the same , though many causes , agents , motions , be ; they are subordinate : and onely he prime cause , agent , and mouer , who ( t' our notion ) is first , of all effect , action , or motion . concerning whom , the psalmist doth thus treat : o lord my god , thou art exceeding great in honour , and in glory shining bright , who couers thy great maiestie with light , as with a garment : that almighty god , who , like a curtaine , spreds the heav'ns abroad ; and in th' vnsounded bosome of the streames of thy great chambers , hast dispos'd the beames : who for thy chariot , hast the clouds assign'd ; and walk'st vpon the swiftwings of the wind . when man committeth euill , he shall find a god euen in the terror of his mind . for , adam tasting of the fruit forbid , ( asham'd ) himselfe within a thicket hid . when herod , iohn the baptist had beheaded , he for that act some fearefull vengeance dreaded : for , hearing of christs miracles , he sed , surely that iohn is risen from the dead ; fearing his ghost did haunt him . so when cain had in his wrath his brother abel slain , his count'nance was deiected and cast downe . for , were there no accuser but mans owne conscience it selfe , he feare could not eschew ; because , the wicked fly when none pursue . and what are feares , vnto that height extended , but a meere dread of a iust god offended ? euen by idolaters a god's confest ; who rather will adore a bird , a beast , a fish , a serpent , planet , or a stone , nay , euen the basest things , rather than none . mans appetite , that neuer can be sated , approues a god : for let him be instated in a small means , a greater he desires : giue him a prouince , and he then aspires vnto a realme : a kingdome let him haue , ( not yet content ) he then a world will craue : nor rests he there ; for , were 't in his possession , yet bring him in the end to his confession , he will acknowledge , there is somewhat more to be acquir'd ; ev'n god , whom we adore . that men of knowledge should be so ambitious , and in the quest thereof so auaritious ; yet in that amplitude finding such scant , that still the more they haue , the more they want . ( for in that progresse , as they further go , the more they learne , the more they search to know : ) besides , that in this search each one pursu'th with labour , to inuestigate the truth . that simple and pure truth ( th' atheists deny ) can be no other thing than the most-high . ev'n these , to whom himselfe he had not showne , ( saue in his works ) confest him , though vnknowne . saith one : each place hath of gods center sence , but none can challenge his circumference . the stagerite giues him the due applause , of the first cause , and , of all causes , cause ; th' essence of things , of whom all things subsist ; author , first mouer . and vnto the list of his due titles add's , th' eternall light , the most pure act , immens● , and infinite . &c. whom , the great flamin hiero did accuse ; that , 'gainst the countries custome , he should vse the name of one sole god : when all saue he acknowledged a multiplicitie . * goodnesse inimitable , he 's likewise stil'd by him , who said , the world was first compil'd for man , and man for god. there is no doubt of god ( saith cicero : ) the earth throughout search , and there is no nation , in whose brest a god is not by natures selfe imprest . to what can any atheist this impute ; that at christs birth all oracles were mute , and put to lasting silence ? whence't might grow , the emperor augustus sent to know , when all the superstitious rites were past . the oracle thus spake , ( and spake it's last : ) an hebrew childe , god , who all gods doth quell , bids me giue place , be silent , packe to hell : henceforth forbeare these altars to adore ; he speakes to you , who neuer shall speake more . vpon which answer , his great power t' extoll , he did erect in romes great capitoll , a shrine , whereon th' inscription thus doth run ; the altar of gods first begotten son. a childe is borne to vs , isay saith plaine : an hebrew childe , saith paul ; not of the straine of angels ; but of abrahams blessed seed , and god : there his diuine nature is decreed . god is become a childe : which who shall scan , must needs conclude , that christ is god and man. the oracle , you heard , made that reply : heare fully now from sybels prophecy ; there shall be borne a king , the world to saue . yet neither he , nor any roman , gaue that honour to him liuing : this they ' xprest , but lent no faith to that which they confest . for lentulus thinking she did diuine of him , tooke part with factious cateline ; in hope , most of the senat to remoue , and by that meanes , his countries sauiour proue . virgil , to saloninus it apply'd , ( the sonne of pollio ) whom he deify'd ; because the father to that hopefull lad was his great patron . some suggest , he had knowledge of a messias , to be borne iust at that time , the blest age to adorne . because when herod ( who at that time raign'd king of the iewes ) was vnto rome constrain'd to tender his allegeance , alwaies guested at pollio's house , where he was nobly feasted . to which place virgil frequently resorted ; ( for so of him iosephus hath reported . ) but constantine was first , made proclamation 'mongst all the romans , of christs incarnation . some of their prophets , in an enthean fury , predicted , that a king should come from iury , to monarchise the world : which when they knew , they gaue it not to iesus , ( as his due ) but to vespasian did the stile resigne , because 't was he that conquer'd palestine . at christs natiuitie ( as some relate ) those heathen gods whom they did celebrate with diuine worship , and did most extoll , fell from their shrines in the high capitoll . their stiles in brasse grav'd , and in marble rac't , that time , by lightning , blemisht and defac't . which had a president of like remarke , when dagons image fell before the arke . in the first moneth , and sixt day of the same , when great octauius caesar tooke the name augustus ; did the wise-men offerings bring to christ , saluting him both god and king. what time , all forfeits , debts , bills of account , ( which did vnto an infinite surmount ) kept in the empires chamber , were by fire to ashes burnt . which shew'd ( if we retire into our selues ) he came into the world , that sauior of mankinde ; on whom were hurl'd all our transgression , trespasse , sinne , offence : with which he , and he only can dispense , who , to repaire the former adams losse , had all these with him nail'd vpon the crosse. then , out of wells and fountains issu'd oile , which from the earths moist intrals seem'd to boile : which did expresse , hee was the sole appointed to beare the title of , the lords anointed . vpon wich miracle , augustus made a solemne edict to be drawne , which said , that he no more a lord would called be , since there was borne a greater lord than he . herods great temple , which did seeme t' aspire euen to the clouds aboue , was set on fire by titus souldiers ; and to such a flame it grew , no humane helpe could quench the same . iust at that time th' oraculous temple fell , in delphos rear'd ; where many a doubtfull spell was vtter'd , ( by a fearefull earthquake shooke and torne asunder , as being thunder-strooke : ) and neither of them could be since repair'd , it being an attempt that no man dar'd . th' apparancie of which miraculous ruin , ( in both so famous ) to the times ensuing left it to be remark't , that from their fall , the gentile customes were abolisht all ; and the idolatrous worship ( frequent then ) began to steale out of the hearts of men : that christ his doctrine , newly set on foot , might in our soules take deepe and prosp'rous root . what thinke you of the pestilent infection of those which did deny the resurrection , in our blest sauiors and th' apostles daies ? a sect the sadduces began to raise : a people of dull braine and diuelish quality , denying god , and the soules immortality . these , when they listned to his blessed tongue , and heard him preach aloud to old and young ; how far his fathers power and might extended , with maiestie not to be comprehended ; the glory of the saints ; and wretched state of th' vnregenerate and the reprobate : mathew can tell you how they did behaue them , and what reproofe the mouth of wisedome gaue them . thus our blest sauiour said : haue you not read , touching the resurrection of the dead , what god hath spoke to moses ? i am the god of abraham , of isaac , and iacob : ( so much to your dull vnderstandings giuing ) god is not of the dead , god , but the liuing . &c. amongst those , with blind will seduced thus , was theodorus cyrenaicus accounted ; one that seeming to looke high in knowledge grounded on philosophy , would by his inferences make 't appeare , we had no god at all to gouerne here ; but all things by meere nature did subsist ( which shew'd , he was no good theologist : ) but when his vaine positions were disputed in athens , they not only were confuted ; but ( his weake tenents hist out of the schooles ) he rank't in the nomenclature of fooles : for thus he argu'd : if a god there be , he must be a thing liuing ( such as we ) cal'd animal : if liue , he must haue sence : if sensible , ( 't was his next inference ) he must of force be subiect to mutation : if mutable ; then , by that transmigration , capable of corruption : and if so , subiect to perish . then from hence must grow this full conclusion ; that it may befall in time , this being not to be at all . nay thus he will not leaue it , but proceeds ; ( for ignorance , an insolence still breeds ) if to this god ( saith he ) no body's lent , he then can haue no soule , by consequent : hauing no soule , all action hee 's depriv'd . or if he haue a body , that 's deriv'd from substance ; therefore subiect vnto change . appeares not this as friuolous , as strange , to any vnderstander ? who but knowes , that euery action of the body growes from the intelligent soule ? whose facultie allowes it motion and dexteritie . therefore , ô miserable worme , i can in this afford thee scarce the name of man. ope but the eyes of nature , and looke out meerely with them , ( none else ) and thou no doubt wilt find thy selfe's obfuscate and obscur'd so void of sens'ble light , and so immur'd , with palped darknesse , to be blind at least , and nothing diffring from th' irrational beast . and therefore that of zenophantes may be well confer'd on thee . heare him thus say : had brutes the art of painting , they of force must draw themselues ; a horse , figure a horse ; an asse or mule , their like : the reason , why they 're capable of no sublimitie beyond themselues ; nor haue further extension , than meerely their owne brutish apprehension . such childish and vnmomentary grounds these atheists build vpon : which whoso sounds but with the line of reason , shall descry their irreligious fond impiety . he that shall with himselfe exactly way those grosse and absurd lies , may soone display , that they are arrogant , full of vain-glory , irregular from truth , and refractorie ; vnlearn'd , replenisht with all lust and vice ; seducers , mockers , full of riotise ; time-soothers , flat'rers , perfidious all , in word , deed , thought , meere diabolicall . now these , because themselues haue left the best , and , against nature , heinously transgrest ; of the creator hauing no respect , and casting on their owne soules a neglect ; by ill example , others would persuade , that diuine lawes for policie were made ; that hell 's a bug-beare to keepe men in feare ; that scriptures to that end deuised were : persuading others , to eat , drinke , and play , since after death , there is no further day to be accountant in : their lusts to cherish , since that the soule must with the body perish . that man was made vnto no other end , than please his appetite , be his owne friend : and , that all euills , euen with good things runne , if politiquely , and in priuat done . such are their actions and their liues : but when they 're brought vnto the test , behold them then ! at the last gaspe most ready to catch hold vpon the least hope , durst they make so bold . looke on your father aristotle , the best ( and ipse ) that philosophy profest : when vnto him ( who all strange nouels sought ) 'mongst others , moses his first booke was brought , cal'd genesis : those few words hauing read ; god in the first beginning created the heav'ns and earth , [ &c. ] away with this , saith he , 't is full of fables and new fantasy , that speakes of many things , but nothing proues ; and that a true philosopher not loues . but drawing neere his end ; when he began more truly to consider , what was man ; he into strange anxieties doth grow , whether the soule , immortall were , or no ? his body trembles , euery ioynt doth shake ; and these ( 't is said ) were the last words he spake : pollutedly into the world i came ; sad and perplext i liv'd ; and from the same , much troubled i depart . o , pitty me , thou , of all beings onely knowne to be. if from the wisest of you all , this came ; learne to know him who onely writes , i am . he is heav'ns king , and lord of earth alone ; in person three , but yet in godhead one ; truly omnipotent , all-knowing , and in heav'n and earth , of soueraigne sole command : his nature , simple , bodilesse , vnseene ; vncirconscribed , t' whom nothing hath beene , is , or shall be superior vnderstood : great , without quantitie ; without quality , good ; most perfect , without blemish ; without time , eternall ; in his potencie sublime : strength , without weaknesse ; life , without decay ; present each where , and yet doth no where stay ; all things at once , without aduice , directing ; all things at once , without least paine , protecting . he is without beginning , and yet giues a first , to each thing that subsists and liues : who hath made all things changeable ; yet he stable , and free from mutabilitie . himselfe without place ; all things else instating ; without materials , all his works creating : in greatnesse infinite ; goodnesse , incomparable ; in vertue , strong ; wisedome , inestimable . so secret , no man can deceiue his trust : in counsels , terrible ; in iudgements iust : copious in mercy , glorious in his name , holy in all his works ; ( alwaies the same . ) eternall , sempiternall , liuing-god ; inchangeable , in essence , or aboad : whom space cannot enlarge , nor place confine ; constant in purpose ; and in act , diuine . him , need compells not ; nor can chances sad disturbe : neither can ioyfull things make glad : obliuion takes not ; nor can memory add to him ; vnborne ; to whom old time can lend no ' ncrease at all ; nor casuall chance giue end : he before worlds ( those are , and these must be ) was , is , and shall liue to eternity : aboue all apprehension , thought , opinion . therefore to him be all praise , power , dominion ; all singular honour , glory ( with congruity of saints , angels , and men ) to perpetuity be ascrib'd ; with all the attributes extending , through all vnwearied worlds , and without ending . qvod deus est , scimus : sed quid , si scire velimus ; vltra nos imus : sed quod sit sumus & imus ; vltimus & primus , scimus , plus scire nequimus . ¶ the english : that there 's a god , we know : but what he is , to show , beyond our selues we go . his height and depth below . him , first and last , we know ; but more we cannot show . theologicall , philosophicall , morall , poeticall , historicall , emblematicall , obseruations , to the further illustration of the former tractate . that nothing in these short tractates may appeare difficult to the ignorant , i hold it necessarie vnto my present purpose , ( as willing to be vnderstood by all ) to illustrate whatsoeuer may seem obscure , as well by precept as historie . which though the learned may passe ouer , as things to them familiar and well knowne : yet vnto others , ( neither frequent in reading , nor well trauelled in language ; ) no doubt , but some of our marginal annotations , with other particular obseruations , may in their carefull perusall , benefit such as reade not onely for fashion , but vse , and make it not their pastime , but their profit . for that was the end to which industrious authors first aimed their indeauors , and spent so much inke and oile , in their daies labours , and nights watchings . nor do i this without president , and therefore am the more willing to pattern my selfe by example . atheisme and impietie ( saith cardanus paschal . ) is a meere contempt of religion , and therefore by consequence , the fountaine of impietie , and breeder of all calamitie . the contempt of diuine worship is injustice against god , our parents , and countrey ; as aduerse to reason , as goodnesse : and all that are thereunto obnoxious , either beleeue not there is a god , or beleeue him to be what he is not ; or knowing , despise him : by which they become as negligent in humane actions , as carelesse of diuine . from hence arise wicked cogitations , blasphemous speeches , and nefarious proiects ; al which are abhominable in the sight of god and man , as in all their refractorie courses professing no reuerence or regard of the creator : by which they can haue no commerce with any thing that is essentially good or honest . in athens a strict edict was made , that all such as were proued to be divum contemptores , ( i. ) scorners or despisers of the gods , should be conuented before the areopagitae ; and beeing conuicted , their goods were sold at a publique out-cry , and their irreligions grauen vpon pillars , to make their persons odible . those also who aimed their iniuries and insolencies against their parents , countries , or any superiour magistrates , were not onely branded with infamie , but their bodies punished with great seueritie . of the former iuvenal thus speakes : sunt qui infortunae iam casibus , omnia ponunt ; et nullo credunt mundum rectore moveri : natura volvente vices , & lucis , & anni ; atque ideo intrepid● quaecunque altaria tangunt . some , all the power , to chance and fortune giue , and no creator of the world beleeue . say , nature guide's the sun's course , and the yeare : these touch the holy altars without feare . what may we thinke then of cheopes king of egypt , remembred by herodotus ; who caused all the temples throughout his prouinces to be fast shut and barred vp , left any of his people should offer diuine sacrifice vnto the gods . we reade likewise of diagoras melius , ( before spoken of ) who flourished in the eightie eighth olympiad : this man , because he persuaded the people from the worship of their gods , was not onely banished athens , ( the city wherein he taught ) but after his confinement , a talent was proposed for a reward to him that would kill him . these and the like were ( no doubt ) altogether ignorant , that man was created for the seruice of god ; and , that there can be no surer signe of the imminent ruine of a kingdome and commonweale , than contempt of religion : of which ( saith basil ) no creature is capable , but man onely . where no religion resteth , there can be no vertue abiding , saith saint augustine . therefore , the first law that ought to be imposed on man , is , the practise of religion and pietie : for if wee did truely apprehend the vertue thereof ; from thence the voluptuous man would suppresse his pleasures ; the couetous man acquire his wealth ; the proud man deriue his felicitie ; and the ambitious man , his glory : being the bodies health , and the soules happinesse , and indeed , the onely mean to fill the empty corners of the heart , and satisfie the vnlimited affects of the desire . iosephus langius reporteth , that diuers learned and religious men supping together by appointment ; a profest philosopher ( or rather a prophane atheist ) had intruded himselfe among them ; who in all his arguing and discourse spake in the contempt of religion , and the soules future felicitie : often vttering these words ; coelum coeli domino : terram autem dedit filijs hominum ; ( i. ) leaue heauen to the lord of heauen : but the earth he gaue to the sons of men . at length he was strooke with an extraordinarie iudgement , being tormented at once in all the parts and members of his body , so that he was forced to exclaime and cry , ô deus , ô deus ; ô god , ô god. which the rest obseruing , one of them vpbraided him in these words : thinkest thou , ô naturall man , to contemne so great a deitie , and to vilifie his holy ordinance , and escape vnpunished ? whom another thus seconded , do'st thou now begin to distrust thy philosphy ? and to call vpon , and complain vnto him , whom til now thou either wouldst not , or didst not know ? why do'st thou not suffer that lord of heauen to rest quietly in that heauen which he hath made , but that thou thus importunest him with thy clamours ? where is now thy coelum coeli domino ? &c. lucian ( of whom i before gaue a short character ) was sirnamed samosatensis , because borne in samosata , ( a city scituate not far from euphrates ) he was called blasphemus , maledicus , and atheos . he liued in the time of traianus caesar , and was at first an aduocate or lawyer , and practised at antioch , a city in syria : but it seemes , not thriuing by his parsimonious and close-fisted clients ; he forsooke that profession , and retyred himselfe , though to a lesse profitable , yet a more pleasing study , namely , to be a follower of the muses . volaterranus reports of him , that hee was a christian , but after prooued a renegade from that faith : and being demanded , why he turned apostata ? his answer was , that he had gained nothing by that profession , more than one bare syllable added to his name ; being christened lucianus , where before his name was plaine lucius . his death ( as the best approued authors relate of him ) was wretched and miserable : for walking late in the euening , hee was assaulted by band-dogs , and by them worried and torne in pieces . a most condigne punishment inflicted vpon him , because in his life time he spared not to snarle against the sauiour of the world . and me-thinkes the epitaph which hee composed vpon his owne timon of athens , syrnamed misanthropos , i. man-hater , might not vnproperly be conferred vpon himselfe : hic iaceo vita , miseraque inopique solutus nomen ne quaeras , sed male tale peri. here do i lie depriv'd of life , most miserable and poore : do not demand my name , i dy'de , remember me no more . superfluous it were to make much forreine inquisition abroad , seeing so many domesticke iudgements at home . far be it from me to iudge , but rather to feare , that many of them haue beene made remarkable among vs , by reason of irreligion and atheism . i forbeare to nominate any , both for the dignitie of their places , and greatnesse of their persons : yet hath it beene no more than a nine dayes wonder , to see the losse of heads , the breaking of necks from horses , some pistolled when they haue beene least prepared ; some stab'd with their own poniards , others prouiding halters for their owne necks ; a sonne thrusts his sword through the womb of the mother which conceiued him ; one brother insidiates the life of another ; the husband hath killed his wife , the wife slaine her husband , and both of them their children ; the master his seruant , the seruant his master ; the mistresse her maid , the maid her mistresse . and what can all these be , but the fruits of the neglecting of the lord god , and the contempt of his sabboth . much to be lamented it is , that these things should be so frequent amongst christians , nay our owne kingdome ; when euen the ethnicke poets in their writings haue exprest not only an honour due to their gods , but euen vnto the daies dedicated vnto their memories . plautus vseth these words ; quod in diuinis rebus sumas sumptus sapienti lucro est , &c. i. that which a wise man bestoweth vpon diuine worship , is no losse but a gaine vnto him . and ouid speaking of their holy-daies , postera lux oritur , linguisque animisque fauete : nunc dicenda bono , sunt bona verba die . &c. the feast is come , your tongues and mindes compell to speake good words , this day becomes them well . keepe your eares free from vaine and mad contention ; workmen cease worke , be free from reprehension . and tibullus vpon the like occasion and argument ; luce sacra requiescat humus requiescat arator . &c. vpon the sacred day let the ground rest , nor let it be with the rude plow opprest . your yokes vnloose ; of labour there 's no need ; let your crown'd oxen at the manger feed . all holy-daies a priuiledge should win , in which let not the handmaid card or spin . how people ought to come prepared to their sacrifices and offerings , is thus liuely expressed in ouid : innocui veniant , procul hinc , procul impius esto frater , & in partus mater , &c. ¶ thus interpreted : th' innocuous hither come ; brothers prophane and impious mothers from this place abstaine . he that shall thinke his father liues too long , or that his mothers life may his state wrong ; the moth'r in law , that hates her step-sonnes life ; and the tantalidan brothers ( still in strife ) be banisht hence : medea come not here , nor progne , nor her sister , let appeare in that choise place where we the gods applaud ; nor any that hath gain'd his wealth by fraud . so carefull were the poets to commend vertue to posteritie , and to lay a blacke aspersion on vice to all perpetuitie ; that such as were pious and addicted to goodnesse , they striued to memorise , if not immortalise ; and those of the contrary that were irreligious , and despisers of the gods , they laboured in all their records to expose their liues and actions to aspersion and obloquie . for example : for their chastitie these were made remarkeable : penelope , the daughter of icarius , and wife to vlysses . evadne , daughter to philax , and wife to capanaeus . laodamia , daughter to acastus , wife to protesilaus . hecuba , daughter of cissaeus , wife to king priamus . theone daughter of thestor , wife to king admetus . and amongst the romans , lucretia , daughter of lucretius , wife to collatyne . &c. for their pietie these : antigona the daughter of oedipus , who gaue sepulture to her brother polynices . electra daughter of agamemnon , for her loue to her brother orestes . iliona , daughter of priam , for her goodnesse extended toward her brother polidore and her parents . pelopaea , daughter of thiestes , for reuenging the injuries done vnto her father . hypsipilae , daughter of thoas , for preseruing the life of her parent . calciope , for not forsaking her father in his miserie , after the losse of his kingdome . harpalice , daughter of harpalicus , for interposing her selfe in battell , preseruing her father , and chasing his enemies . agave , the daughter of cadmus , who in illyria slew the king lycotherses , by which she restored her father to his kingdome . xantippe , who when her father myconus ( or as it is read in valerius , cimonus ) was shut vp in close prison there to be famished , preserued his life with the milke from her brests . tyro , the daughter of salmoneus , who to saue her father , sacrificed the liues of her owne children . &c. and of men , damon , who snatcht his mother from the fire . aeneas , for bearing his father on his shoulders through swords and flames . cleops and bitias ( or according to herodotus , cleobis and biton ) the sonnes of cidippe , priest vnto iuno argiua , for drawing their mother in her chariot vnto the temple , when her oxen were absent , and the penaltie of her not being there was no lesse than the losse of her life . &c. some they haue eternised for erecting of temples ; as pelasgus the sonne of triopa , who was the first that built a church consecrate to iupiter olympius , in arcadia . thessalus reared another to iupiter dodonaeus , in macedonia , scituate in molossus . eleuther was the first that erected an image vnto liber pater , and taught how it should be honored . phronaeus , the sonne of inacus , was the first that built a temple to argiue iuno . otrira the amazon , and wife of mars , laid the foundation of that in ephesus , and dedicated it vnto diana . lycaon , the son of pelasgus , erected another to mercury cillenius , in arcadia . &c. some for diuers vettues knowne to be in them , they haue immortalised , and of men , made gods : to encourage others by their example . as hercules , the sonne of iupiter and alcmena , for his justice in supplanting tyrants and vsurpers . liber pater , or bacchus , the sonne of iupiter and semele , for being supposed to be the first that planted the vine . castor and pollux , the sonnes of iupiter and laeda , and brothers to helena , for their valour and vertue . perseus the sonne of iupiter and danaë , was for the like , translated into a star . so was arcas , the sonne of iupiter and calisto ( who first gaue that prouince the denomination of arcadia ) related into one of the septentriones : and cynosura the nurse of iuno into another . the like we reade of asclepius the sonne of apollo ; erodine , and ariadne , the daughter of minos and pasiphae ; who being forsaken by theseus in the isle naxos , and found by liber pater , was placed amongst the stars , by the name of libera . pan , the son of mercury and penelope , was for his care ouer the herds and flocks , made one of those gods called semones , i. semi homines . so croton , the son of pan & euphemes , ( who was said , in his infancie to haue suckt with the muses ) was transferred into the star called sagittary . so were icarus , with his daughter erigone : he , changed into arcturus ; and she , into the coelestial signe virgo . as ganimed the son of assaracus , into aquarius . &c. others for other causes haue had free ingresse and regresse in and from hell. as ceres , when in her maternall piety she sought her daughter proserpina , and found her in the armes of pluto . liber pater , when in his filiall duty he made descent to visit his mother semele . hercules , when he brought thence cerberus . protesilaus , to re-visit his wife laodamia . alceste , for her husband admetus . theseus , in search of his deare and entired friend perithous . orpheus the sonne of oeagrus , to fetch thence his best beloued wife euridice . castor and pollux : vlysses and aeneas , ( the one the son of laertes , the other of anchises ) to visit their fathers . hippolitus the son of theseus , who was after called virbius . adonis the sonne of cymizes and smirna , by the intercession of the goddesse venus , whose paramour he was . glaucus the sonne of minos , restored to life by polyidus the sonne of caranus . &c. now of the contrary ; such whose barbarous cruelties and strange impieties were related vnto vs , were , sylla the daughter of nysus , who by cutting off his purple locke , betrayed vnto the enemie his life and kingdome . ariadne the daughter of minos , who slew her brother and sonnes . progne the daughter of pandion , who murdered her sonne itis , begot by her husband tereus . the daiedes or danaes , daughters of danaus , for cutting the throats of their husbands and kinsmen , the sonnes of aegiptus . the lemniades , or women of lemnos , who in the same island most cruelly slew their sonnes and fathers . harpalice the daughter of climenus , who killed the childe which her incestuous father begot on her owne body . tullia the daughter of servius king of the romans , who caused her chariot to be drawne ouer the body of her dead father : for the horridnesse of which fact , the street in the citie rome where this was done , was called vicus sceleratus . of those abhorred for incestuous congresse , the most remarkable were , iocasta , who had issue by her sonne oëdipus : and pelopaea , by her father thiestes . harpalice , with her sire climenus . &c. some are to this day made infamous for killing their husbands : as clitemnestra the daughter of thestius , for conspiring with egistus in the murder of her lord agamemnon , the son of atreus . iliona the daughter of priam , for killing her husband polymnestor k. of thrace . semyramis queen of babylon , for the death of ninus king of assyria . helena , ( after the death of paris ) deiphebus the sonne of priam. agave , her husband lycothersis in illyria : and deianeira , for sending the poysonous shirt to her lord hercules of lybia . &c. others for killing their wiues : as the same hercules his wife megara , the daughter of creon king of thebes . theseus antiopa the amazon , and daughter of mars . cephalus the son of deionis or of mercury , procris , the daughter of pandion , by his vaine jelousie , &c. fathers for killing their daughters : as agamemnon the great general of the grecian army , in their famous expedition against troy ; who sacrificed his daughter iphigenia to the goddesse diana . climenus the sonne of oeneus , slew his daughter harpalice , because she killed her child , and serued it in vnto him at a banquet . hyacinthus , his daughter spariantides , vpon an answer returned from the athenians . erichthaeus the sonne of pandion , his daughter colophonia vpon the like occasion . cercyon the sonne of vulcan , his daughter alopes , for committing incest with neptune . aeolus , his daughter canace , for the like done with her brother mallaraeus . &c. of mothers that most cruelly and vnnaturally haue murthered their owne children ; we reade , that medea the daughter of o●tes king of colchos , slew her two sonnes , machareus & pherelus , begot by iason . progne the daughter of pandion , killed her son it is which she had by tereus . ino the daughter of cadmus , yong melicertes , begat by athamas the sonne of aeolus . althaea the daughter of thestius , meleager , by oeneus the sonne of partha●n . themisto the daughter of hypseus , plinthius and orchomenes , her two sonnes by athamas . tyros the daughter of salmoneus , two sonnes begot by sisiphus the sonne of eolus . agave the daughter of cadmus , penthaus the sonne of echion , at the imposition of liber pater . &c. so likewise of selfe-murtherers ; egeus the sonne of neptune , and father of theseus , cast himselfe headlong into the sea ; from whose death it still retaines the name of mare egeum , i. the egean sea . euhemus the sonne of hercules precipitated himselfe into the riuer lycorma , which is now called chrysorroas . aiax the sonne of telamon , slew himselfe for the losse of achilles his armor . lycurgus the sonne of briantus being strooke with madnesse by liber pater , laid violent hands vpon himselfe . agrius the son of parthaon being expulsed from his kingdome by diomedes king of aetolia , slew himselfe . so ceneus the sonne of elatus . menicus the father of iocasta , ( or as some call him , menaetis ) precipitated himselfe from the walls of athens . nisus the son of mars , hauing lost his purple locke , cast himselfe vpon his sword and so died . as likewise climenus , the sonne of coeneus king of arcadia , after he had committed incest with his daughter . cyniras the sonne of paphus king of assyria , after hee had committed the like with his owne naturall childe . hercules cast himselfe into the fire , and so perished . adrastus with his sonne hipponous did the like . pyramus the babylonian slew himselfe for the loue of thisbe . and oedipus the sonne of laius destroyed his owne life , for hauing incestuous issue by his mother , whose name was iocasta . &c. of women that so dispairingly died , these : hecuba the wife of priam cast her selfe into the sea : as ino the daughter of cadmus did the like , with her sonne melicertus . anticlia the mother of vlysses , and daughter of antolychus , strangled her selfe , because she heard a false rumour of her sonnes death . the like did stoenobaea the daughter of iobates , and wife of king praetus , for the loue of bellerephon . evadne the daughter of philacus , because her husband capaneus was slaine at thebes , cast her selfe into the same funeral fire in which his body was burned . aethra the daughter of pythaus , for the death of her children : iliona , for the death of her parents : themisto , for her children : erigone , for her father . phedra , for the incestuous loue borne to her step-sonne hyppolitus : phyllis , for demophoon : calypso daughter to atlas , for the loue of vlysses : dido the daughter of belus , for aeneas . &c. time would sooner faile me than historie : yet these i haue introduced to this purpose , to shew , that atheisme , and want of the true knowledge of god , hath bin the cause of so many murthers and incests ; & hath made so many parracides and fratricides , and indeed hath beene the ground of all prodigious acts and inhumanities whatsoeuer . something is requisit to be spoken of idolatry . the word is deriued from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. cultus , and colo : the definition thereof is , cultus deo debitus , & creaturae exhibitus : i. the worship that is due onely to god , conferre vpon the creature . an idol is , when any statue or image ( in which either some deitie or any other thing shall stand for a power , a patron , protector , or sauiour ) is represented and worshipped : of which kind was the golden calfe . basil saith , vpon the third of esay ; what thing can appeare more vain and ridiculous , than for a man to professe himselfe to be the workeman of his god and maker . to shew how abhominable idolatry was in the eyes of the almighty , i will only quote you one place out of many , in the holy text : take therefore good heed vnto your selues ; for you saw no image in the day that the lord spake to you in horeb , out of the midst of the fire : that you corrupt not your selues , nor make you a grauen image , or representation of any figure , whether it be likenesse of male or female , the likenesse of any beast that is on the earth , or of any feathered fowle that flieth in the aire , or of any thing that creepeth on the earth , or of any fish that is in the waters beneath the earth . and lest thou lift vp thine eyes to heauen , and when thou seest the sunne , the moone● and the stars , with all the host of heauen , shouldst be driuen to worship them and to serue them , which the lord thy god hath distributed vnto all people vnder the whole heauen . and againe : if you corrupt your selues , and make any grauen image , or likenesse of any thing , and worke euill in the sight of the lord thy god , to prouoke him to anger● i call heauen and earth to record against you this day , that you shall shortly perish from the land whereunto you go ouer iordan to possesse it ; you shall not prolong your daies therein , but shall vtterly be destroyed , and the lord shall scatter you among the people , and you shall be left few in number amongst the nations whither the lord shall bring you ; and there you shall serue gods , euen the worke of mens hands , which neither see nor heare , nor eate , nor smell . &c. men ( saith lactantius ) both forgetfull of their name and reason , deiect their eyes from heauen , to fix them vpon the earth , fearing the workes of their owne fingers ; as if it were possible the thing made , could be more noble and worthy than the artificer that made it . the poet sedulius writes thus : heu miseri ! qui vana colunt , qui corde sinistro religiosa sibi sculpunt simulacra . &c. o wretched men , that such vaine things adore , and your religious sculptures fall before , with corrupt hearts : who not the god that laid the worlds great frame ; but what your selues haue made , honour and feare . what madnesse is 't , or folly , man should imagine his owne worke so holy , to worship it ? or to a bird or brute , serpent , or dog , himselfe to prostitute ? saint augustine , de bono conjugali & habit. hath these words ; satius est fame mori quam idolothytis vesci . and hieron . ad damas. aptandus est omnis sermo ad destructionem idololatriae : ( i. ) all speech ought to be fitted and applied to the subuersion and destruction of idolatry . the names of the idols mentioned in the sacred scripture be these ; adonis , adramelech the idoll of the sepharuaims , it bore the figure of a peacock or a mule : asdod of the philistines , which is likewise called dagon : anamelech , which bore the semblance of a horse or pheasant cocke , belonging to the inhabitants of sepharuaim : arza , an idoll worshipped by king ela in his owne house . afima adored by the hemathaeans , like a wild goat . asteroth the goddesse of the sydonians , in the figure of a sheepe : baal a common idol among the gentiles : baal berothe the god of the sichemites : baal peior or baal phegor , of the moabites , which some haue said to be priapus : baal zebub , of the accarronites and the ecronites : baal zephon of the egyptians : bel of the babylonians : chamos ( vel chemosch ) of the ammoreans and ammonites , which was otherwise called baal peior : canopus of the egyptians : chium an idol of the israelites ; which some interpret , sidus , a starre or planet : others , saturninus , like a fish , but from the waste vpward like a beautifull woman . namaea , which some thinke to be diana , because worshipped in her temple at ephesus : draco , a babylonian idoll● esch , an idoll in the temple of fire , which was worshipped by the persians : gad , a militarie idoll , which some called mars ; others , ●upiter ; others , fortune ; others interpreted it , the host or army of heauen . hercules , who was sacrificed vnto by the tyrians : iupiter olympius , iupiter xenius , gods of the gentiles : malcholme , ( which was also called molech and milcholme ) an idoll amongst the ammonites : meni , an idoll worshipped most by merchants ; which some interpret to be mercury ; others , the fates , the planets , and number of the stars . niphlezeth , some interpret it priapus ; others , an horrid effigies ; and it was adored by maacha the mother of asa. nabaam is the same with nibchaz the idoll of the hevites : neabo , a babylonian idoll : nechustan is supposed to be that which the iewes worshipped in the form of a brasen serpent . nergal the idoll of the cuthaeans , and was figured like a wood-hen or shee-pheasant . orimasda is the same with vrchasdim , that is , holy-fire . rimmon , an idol of syria : remphan , the idoll of a planet , of which stephen maketh mention in the acts. sucot benoth a babylonian idol : sychuth , one belonging to the israelites : thartak the idol of the hevaeans : thamnaz , one that was worshipped by the israelites ; which some interpret adonides ; others , bacchus . the golden calfe in the desart , made by aaron : the golden calfe in dan , set vp by ierobos : the golden calfe in bethel , instituted by ieroboam the sonne of nebat : and vrchasd●m , which was called ignis damonum , and ignis sacer , which the chaldaeans worshipped : and for all these , we haue them catalogued in the holy text. the confutation of atheisme being debated much , and determined by many , i haue therefore beene the more briefe therein ; though i must confesse , in regard of the great irreligion and impietie practised by prophane persons and licentious liuers of this age , it is a theame that would aske longer circumstance : but it is my purpose , rather to present you with satietie , than surfet . yet when i consider , how carefull and obseruant the very heathen were in the seruice and reuerence done to their idols , and see what a neglect is now vsed in the adoration of the creator and onely true god ; it is to be feared , that euen aeneas amongst others will be called to attest against vs in the later day ; who in that terrible night of the sack and firing of troy , hauing made his passage thorow sword and flame , yet in that extreme exigent not for getting to take his houshold gods along , thus spake to his aged and decrepit father : tu genitor , cape sacra manu patriosque penates me , bello ex tanto digressum & caede recenti attrectare nefas , donec me flumine viuo abluero , &c. which i thus paraphrase : you father , take these sacred things to beare , for your innocuous hands are white and cleare . once touch my countrey gods , for me to dare ( but newly rusht out from so great a war and recent slaughter ) were a wicked thing , till i haue lav'd me in some liuing spring . such and so great hath been the subtiltie of the diuell , the old aduersary of mankind , that all his labour and study hath bin from the beginning , to alienate and intercept man from doing the seruice which belongs to his redeemer ; and to assume and appropriat vnto himselfe , that which is only due to the euer-liuing and eternall god , namely diuine adoration . neither hath he traded with the ignorant and vnletter'd onely ; but to giue his juglings and impostures the greater countenance , hee hath practised vpon great artists , graue philosophers , politique statesmen , nay euen excellent princes , and vpon such who by his owne oracles haue beene pronounced the wise men of the world . concerning which , the authors are many , the histories frequent : amongst which i will giue a taste of some few . s. augustine speakes of many seeming miracles wrought by the image of isis , or rather by the diuel , to delude man and draw him from the worship of the true god. the image of aesculapius , honored among the epidaurians , and after brought to rome ( as one of the twelue tables testifieth ) was with a greeke inscription long kept in the family of the maffaeans , and wrought diuers strange wonders . i will for breuities sake expresse but one or two of them , and those verbatim , by transcription from hieronimus mercurialis a learned physitian . in those daies ( saith he ) one cato a roman brought this word to a blind man from the oracle , that he should present himselfe before the altar of that image , and there kneeling , should remooue himselfe from the left side to the right , and putting his fiue fingers first vpon the eyes of the idoll , and then vpon his owne , hee should receiue his sight ; which was accordingly done amidst a great confluence of people , who highly applauded the miracle . again , one iulian vomiting bloud continually , and despairing of all humane helpe , had answer from the oracle , that he should present himself before the altar of aesculapius , and to take thence the nuts of a pine apple , and eat them with honey for three daies together : which doing , he recouered his pristine health . diodorus siculus makes mention of an oblation made to gerion and iolaus , by the children of the leontinians ; which whoso neglected , was either strook with blindnesse , deafnes , numnesse , lamenesse , or the like : but hauing performed all the ceremonies required at the altar , they instantly recouered their health againe . in castabula ( if we will beleeue strabo ) there was a temple dedicated to diana persica , to which all such virgins as vowed perpetuall chastity , might familiarly walke vpon hot irons , or tread vpon burning coles , and neuer feele heate or fire . the like he reporteth to be in the city of feronia , scituat at the foot of the mountaine saractes ; where all the votaresses belonging to that shrine may do the like : which shewes the malice and ambition of these malevolent spirits , which would vsurpe the power of the almighty . besides , their oracles haue a great apparance of truth , and for most part , such as put any confidence in them , they would take vnto their protection ; but the contemners of their superstitious rites they would seuerely punish . aristides a potent gouernor in smyrna , when a mighty and prodigious earthquake was neere at hand , was fore-warned by the image of esculapius , to go vp vnto the mountain atis , and there to offer sacrifice . which he accordingly did , and was no sooner got vp to the middle part of the ascent , but in the region below hapned such a terrible shake of the earth , that villages and cities were demolished ; only the mountain atis , in which by that prediction he was secured , felt at that time no such calamitie . plutarch and liuy both write , that camillus hauing distrest the veians , made a solemne sacrifice to iuno veientana , and besought her to be still propitious vnto the romans : saying further , that if she so pleased , they would transport her statue to rome . at which request the image opened her armes , and embracing camillus , told him , that with much willingnesse she accepted his deuotion . the athenians gaue diuine honour to pan the god of sheepheards , because meeting their embassador philippides in the parthenian groues , hee promised them his assistance in the great battell of marathon fought against the persians . cleomenes king of sparta sacrificing to iuno , demanded what successe he should haue against the argiues , with whom he was at that time in opposition . whereupon , a flame of fire suddenly issued from betwixt the breasts of the goddesse : which omen was by the haruspices or soothsayers thus interpreted , that hee should not wholly conquer ; the city he should surprise and consume with fire , but the prime citadel he should not enter : and so it hapned . annibal and amilcar great captains of the carthaginian army , besieging agrigentum , the souldiers ruined and demolished all the antient sepulchres that stood without the city , to make their rampiers & fortifications , the better to secure themselues against the enemy within the city . but comming neere vnto that famous monument in which theron was interred , and to leuel that as they had done the other ; the antient structure seemed to be touched with fire from heauen , and many daemons and spirits were seene , not only to stand as champions in defence of the place , but with vnresistable fury to set vpon , and assault the whole army , till the one halfe at least perished in the conflict : among the rest , annibal himselfe expired . to appease whose implacable fury , amilcar sacrificed an infant to saturne ; and cast certain priests from an high rocke , precipitating them into the sea , to qualifie the wrath of neptune . natalis comes tels vs , that one pegasus transporting the image of dionysius ( otherwise called bacchus ) from eleutheria a city in boetia , into the prouince of attica ; the athaenians suffered it to passe by them negligently , without doing vnto it any reuerence or ceremony . for which contempt they were plagued with a disease in their secret parts : to be released of which , pegasus consulted with the oracle ; which inioyned them to erect a sumptuous temple to that idoll in the city of athens : which was held in great adoration for many yeares after . athenaeus remembers vnto vs , that when the iapitae took down the images from the temples of their gods , with this scoffe and taunt added , that their places should be preserued for some other that were more potent and powerfull : in the execution of this , a sudden fire fell from aboue , which so terrified & astonished them , that they not onely instated them in their former places , but from that time forward held them in much more feare and reuerence . herodotus speakes of one artabanus a great persian general , who because he had the statue of neptune in contempt , was by the reason of a sudden inundation , himselfe with the greatest part of his army drowned . the same author witnesseth , what a seuere reuenger apollo was of any affront or iniurie offered vnto him , who when carthage was oppressed by the romanes , and his image there erected being despoyled of that golden garment which was then vpon it ; the very hand which snatched it from his shoulders was after found amongst the spoiles of the citie . in hallicarnassus , at all such solemnities when any sacrifice was to be offered vnto iupiter ascraeus , an whole heard of goats made a voluntary presentment of themselues before the altar , and when the rest of the superstitious ceremonies were finisht , they all departed of themselues , saue onely one , which voluntarily staied behinde to be offered by the priest. caelius reporteth , that in daulia there was a temple dedicate to minerua , to which there belong certaine dogs ( or rather diuels ) who when any of the argiue nation came to present their deuotions , would fawne vpon them , in signe of a free and louing welcome . but if any barbarian or stranger entred the place , they would fly in their faces , as ready to plucke them to pieces . we reade likewise of the temple of hercules in rome , scituate in foro boario , which will endure neither dogs nor flies . as also that dedicate vnto achilles amongst the boristines , to which no manner of birds or fowle dare to approch . herodotus deliuereth vnto vs , that when those persians which xerxes brought into greece , came but to approch diana's altar , which stood iust before the temple of apollo in delphos ; some of them were destroyed by lightning and tempestuous showers of haile ; others , by the ruine of two great parts of the mountaine pernassus were crushed and shattered . moreouer , such hissings and dismall howles were heard to issue from the temple , that the rest extremely terrified , fled the place : who being pursued & opprest by the inhabitants , suffered an infinite slaughter . insomuch that their small remainder , with much difficulty recouered the interior parts of boetia for their safetie . to these distressed & dispairing men appear'd two warlike hero's , mounted on two mighty steeds , the one philacon , the other antonous ; these stayed them flying , and gaue them incouragement : which was after , the ground of an incredible superstition . these are the malignant spirits , refractorie and rebellious , and in continual opposition with the maker of all things , by such prestigious jugling ; thinking to rob him of his honour , and as far as lies in them , to confer it vpon themselues . and this they do not , either because they are ignorant that all seruice and reuerence is due from the creature to the creator ; or that either good or profit may arise vnto them by any possible reconcilement , or the least mitigation of that irrevocable sentence denounced against them : but it proceedeth from a malitious enuy and cursed despight , because they themselues as traitors and rebels are excluded the presence of the almighty for euer ; they seeke likewise to draw fraile and weake man into the same condemnation and iudgment . for well they know , there is no sin more odious and abhominable in the eyes of the almighty , than idolatry , or by him punished with more seueritie and bitternesse . looke no further than vpon salomon the sonne of dauid , whom god had blessed with honour , riches , and wisedome aboue all others before him , or that were to succeed him in the future : yet when hee betooke himselfe to the seruice and worship of other gods ( to astarton the goddesse of the sidonians , to chunos the idol of the moabites , and to moloch the abhomination of the ammonites ) euen for that only cause was the kingdome cut off from his succession , and onely one of the twelue tribes ( namely the tribe of iuda ) and that for his seruant dauids sake , left to his sonne roboam ; all the rest giuen to ieroboam the sonne of nebat . so much concerning false gods , and the prerogatiue they striue to assume to themselues : how they would cheate the euer-liuing god of that diuine adoration due vnto him , and to him onely ; and not to their owne benefit , but to the vtter ruine and perdition of mankinde . as touching augures and augurie , pomponius laetus telleth vs , that the practise and profession thereof hath been antient : it began amongst the chaldaeans , and from thence descended vnto the grecians ; amongst whom , amphiarus , mopsus , and calchas were held to be chiefe : as likewise amicus the sonne of elatus , amphiaraus the sonne of oeclius , ( or as some will haue it , of ayello ) tyresias the sonne of eurinus , manto the daughter of tyresius , polyidus the sonne of coeranus , hellenus and cassandra the sonne and daughter of priam and hecuba , theone the daughter of proteus , as likewise theoclemenus ; telemus the sonne of proteus ; telemus the sonne of eurimus ; and sibilla samia , whom some call cumaea . &c. the hetruscians borrowed the art from them ; and the latines from the hetruscians . nay euen romulus , the father of the roman nation , was a prime professor thereof ; insomuch that he instituted magistrats and officers for the execution of those ceremonies . neither was there any enterprise of any weight or consequence attempted among them , without consultation first had from the augures and wizards . for whom there was a stately temple erected : the augure or sooth-sayer sate with his head couered , his face toward the east ; hauing in his right hand a crooked staffe , with which in diuers strange postures he diuided the region of the aire , to obserue from which the birds did appeare : his right side being towards the south ; his left , the north. the robe he wore was called laeua , from the warmth thereof , as being lined with furre throughout , and garded with crimson and purple . hauing slaine the sacrifice , he offered vp certaine prayers called effata ; and so from those signes which followed , and according to the prosperous or aduerse omen , he framed his predictions . of some he made his coniectures according to their appearance ; and those because they were besought in his orisons , were called impetratiua . others were not desired , and such were termed oblitiva . there was a third , of accidents which vnexpectedly offered themselues in the time of the ceremonie , of which there were fiue distinct kindes ; one from thunder and lightning ; a second from the chirping or chattering of birds ; a third from crums cast vnto hens or chickens ; a ●ourth from foure footed beasts , either their meeting , or crossing the way , or else by appearing in some vnaccustomed and vnfrequented place : the fifth and last arose from diuers casualties happening on the sudden , as the hearing of some strange prodigious voice or sound , the falling of salt , the spilling of wine ; and these chances were called dira , from dei ira contracted , i. the wrath of the gods . such signes as hapned in the time of their diuination , on the left hand , were held to be tokens of good luck ; because the right hand in giuing a gift , or bestowing a reward , is opposit to the left hand of the receiuer ; and so of the contrary : for sinistrum , though in all other things it implyeth as much as disaster ; yet in these diuining ceremonies it is still taken in the contrary sence : as auis sinistra portendeth good fortune , and intonuit laevum signifieth as much as god speed , or go on and prosper . and therefote lipsius saith , that the grecians haue called the left hand aristeron , from ariston , which in their language signifieth , best . we read of three sorts of these sortiligers or fortune-tellers ; aruspices , auspices , and augures : the first did diuine and predict of things future , from the intrals of beasts , in the sacrifice ab aras inspiciendo , i. from inspection into the altars . the auspices , quasi avispices , ab aves inspiciendo , i. from looking vpon birds , had their denomination . the augures tooke theirs , ab avium garritu , i. from the crowing or chattering of birds . vnto all wich , ovid seemeth to allude , in this distich : hoc mihi non ovium fibr● , tonitrusve sinistri linguave servatae , pennave dixit avis . not the sheeps intrals , nor the left hands thunder , nor the birds tongue , or wing , presag'd this wonder . and as it is very well obserued in the historia anthologia , from the two last of these arise those latine phrases so frequent amongst vs , bonis avibus , or bo●is auspicijs , which are interpreted , with god lucke or fortune ; and malis avibus , with euill speed or bad successe : and because they would enterprise nothing inauspicatè , ( that is , without the counsell of the augures ) from thence rem auspicari hath been translated , to initiat or begin a thing . romulus the first founder both of their order and colledge in rome , appointed only three vnto the ministerie of these ceremonies . but servius tullius after hee had distinguished rome into foure seuerall tribes or quarters , he added to the number of the augures a fourth ; and made an edict , that they should all be selected and chosen from the patricians , who were the patriots and noble fathers of the city , such as we call senators . but in proces of time , quintus and cneius ogulinus being made tribunes of the people ( as much as to say , protectors of the plebe or commons ) obtained , that to ioin with these foure , fiue other should be made choice of out of the comminaltie . at which time the senate made an edict , that they should neuer exceed the number of nine . notwithstanding which , when sylla was dictator he added six more , which made vp the number fifteene : of which the eldest was called magister collegij , i. rector of the colledge . these wisards had a prerogatiue aboue all the other priests and flamines in rome : for if one of them were conuicted of any heinous crime , he was not put out of his place , nor excluded from executing his office , neither could hee be disabled , nor any other substituted in his roome . although the roman custom was , that if any other priest , of what place or qualitie soeuer , had been a notorious delinquent , he was ipso facto confined , and some other deputed vnto his office . the absurditie and meere imposture of this diuination or soothsaying , marc. cicero ingeniously obserueth in pompey the great , crassus , and iulius caesar , to whom all the chaldees & wisards not onely promised prosperous and long liues , but assured them of timely and peaceable ends . yet of their tumultuous imployments in the passage of their time vpon earth , and of their wretched and miserable deaths , histories make ample and frequent mention . fulgosius telleth vs of one misonianus , who being imployed in a certaine expedition amongst the horsemen of the roman army , perceiuing them in their march to be at a sudden stand , and wondering why they aduanced not as before ; he perceiued presently , that the cause of their sudden stay was , by reason that the augur had espied a bird sitting vpon a tree , and awaited whilest she proued her wing in voluntary flight , by which hee might coniecture of the successe of their businesse . in derision of which folly , hee addressed his bow , and with his first arrow strooke her dead to the earth : when smiling to himself , he turned to his companions and thus said ; most certaine it is , that little counsell and small aid is to be expected from these poore irrationall creatures , to enquire from them what can either help or hinder vs : when you see it apparant before your eies , they are not able to preuent the disaster impending ouer their owne heads . whether this southsaying take it's originall from the chaldees , ( who were great searchers into curiosities ) or no , i am not willing to make any further inquisition , as not being much materiall to my present purpose . but of this i am most certaine , that it was in continuall vse and practise amongst the canaanites , and from thence conueyed vnto the children of israel ; which how abhominable it was in the sight of god almighty , and that such diabolicall superstitions should haue any place amongst his chosen people , you may read in leuiticus these words ; yee shall not regard them that worke with spirits , neither soothsayers , yee shall not seeke to them to be defiled by them : i am the lord your god. againe in deutronomie ; let no man be found amongst you that maketh his sonne or his daughter to go thorow the fire , or that vseth witchcraft , or a regarder of the times , or a marker of the flying fowles , or a sorcerer , or a charmer , or that counselleth with spirits , or a soothsayer , or that asketh counsell at the dead : for all that do such things are an abhomination to the lord , and because of these abhominations , the lord thy god doth cast them out before thee , &c. let vs then beleeue , that it is god onely , and not fate , which gouerns all things : to confirme which , i will conclude with that of the poet statius : — heu ducas fati tenor , est ne quod illi non liceat ? quantae poterunt mortalibus annis . &c , o the strict lawes of fate ! can that haue being , that is not with thy constant will agreeing ? or is it in thy brasse-leav'd booke decreed , we to our graues in such post-haste should speed ? not so . would the creator take in hand to command time , the swift houres still would stand : in hells blinde dungeon , death his head should hide , and th' idle sisters lay their worke aside . of all idolatry in generall , we thus reade the prophet esay ; all they that make an image , are vanitie , their delectable things shal nothing profit , and they are their owne witnesses , that they see not nor know ; therefore they shall be confounded . who hath made a god , or molten an image , that is profitable for nothing ? behold , all that are of the fellowship thereof shall be confounded : for the workemen themselues are men , let them all be gathered together and stand vp , yet they shall feare , and be confounded together . the smith taketh an instrument , and worketh it in the coles , and fashioneth it with hammers , and worketh it with the strength of his armes : yea , he is an hungred , and his strength faileth ; he drinketh no water , and is faint . the carpenter stretcheth out a line , he fashioneth it with a red thread , he plaineth it , and pourtraieth it with the compasse , and maketh it after the figure of a man , and according to the beautie of a man , that it may remaine in an house . hee will hew him downe cedars , and take the pine tree and the oke , and taketh courage amongst the trees of the forrest : he planteth a firre tree , and the raine doth nourish it , and man burneth thereof , for he will take thereof and warme himselfe ; he also kindleth it and baketh bread : yet he maketh a god and worshippeth it ; he maketh an idol and boweth vnto it : he burneth the halfe thereof euen in the fire , and vpon the halfe thereof he eateth flesh : hee rosteth the rost and is satisfied ; also he warmeth himselfe and saith , aha , i am warme , i haue beene at the fire : and the residue thereof he maketh a god , euen his idol , he boweth vnto it and worshippeth , and prayeth vnto it , and saith , deliuer me , for thou art my god . they haue not knowne nor vnderstood ; for god hath shut their eies that they cannot see , and their hearts that they cannot vnderstand ; and none considereth in his heart , neither is their knowledge nor vnderstanding to say , i haue burnt halfe in the fire , haue baked bread with the coles thereof , haue rosted flesh and eaten it ; and shall i make the residue thereof an abhomination ? shall i bow to the stocke of a tree ? he feedeth on ashes , a seduced heart hath deceiued him , that hee cannot deliuer his soule and say , is there not a lie in my right hand ? &c. an emblem . let vs enquire no further into things retruse and hid , than wee haue authoritie from the sacred scriptures . the emblem is ; a yong maid , who by her carefull nurse had a couered box deliuered vnto her , charily to be kept ; with an extraordinarie charge , vpon no occasion to open it , for thereby shee might incur some danger . but the girle in vaine curiosity ( for , ruimus in vetitum ) the more desirous to know what was within , vncouered the lid , and out flew a bird , which she lost ; neither , had she kept it , had she been much better by the retaining thereof . the diuine application of which , suteth with that of basil , who writeth thus ; animi morbus est , male & superflue , de deo querere : i. it is the disease of the mind , to enquire , euilly and superfluously of that which concerneth god. which agreeth with that of saint augustine ; deus melius scitur nesciendo : i. god is the better knowne by seeming least to know . and hillary vseth these words ; deus religione intelligendus est : pietate profitendus : sensu vera persequendus non est , sed adorandus : i. god , by religion is to be vnderstood , by sanctitie to be professed , but by the outward sence not to be searched into , but only adored . for we reade , deut. . . the secret things belong to the lord our god ; but the things reuealed belong vnto vs , and to our children for euer , that wee may doe all the words of the law. and ecclesiasticus . . seeke not the things that are too hard for thee , neither search the things rashly that are too mighty for thee . vpon the like occasion , the prophet dauid , psal. . saith thus : lord , mine heart is not haughty , nor my minde lofty ; neither haue i walked in great matters , and hid from thee . wee also reade , rom. . . for i say , through the grace that is giuen vnto me , to euerie one that is amongst you , that no man presume to vnderstand aboue that which is meet to vnderstand , but that he vnderstand according to sobrietie , as god hath dealt to euery man the measure of faith. further wee reade , prov. . . it is not good to eat too much hony , for to search their owne glory is no glory . vpon which emblem , iacob . catsius , emblem . . thus writes : fida tibi nutrix , hac pixide sacra latere , dixerat , & satis hoc , debuit esse tibi , quid tractare manu ? quid cernere virgo requiris ? quaeque tenere manu , quaeque videre nefas ? sacra dei reuerentur habe , quid faderis arcam tangis ? io● cohibe stulta manus . in multis nescire iuvat , scivisse nocebit saepe perire fuit , quod reperire vocant . thus paraphrased : the faithfull nurse said , in this box lie hid things sacred ; ( 't was enough that she so did : ) why , virgin , busiest thou thine hand and eye ? what couet'st thou to handle ? what to ' spy from things which are too mysticall and darke ? restraine thine hand , forbeare to touch the arke . in some way , hee 's best learned that least knowes : many there be , in seeking , themselues lose . a morall interpretation hereof is thus made : silendo stolidus sapienti par est : i. a foole silent may be taken for a wise man. according with the french prouerbe , sans language le fol est sage . erasmus also in apotheg . saith , est aliqua sapientiae pars ; silentio stultitiam tegere : i. it is some part of wisedome , to couer our folly in silence . and suting with this is that of the poet martial : cum te non novi , dominum regemque vocaui ; cum bene te novi , iam mihi priscus eris . being vnknowne , i call'd thee lord and king : but , know thee , priscus , thou art no such thing . the emblematists conceit vpon this , as followeth : hac dum clausa fuit sub pixide , mira latere regalésque tegi quisque putauit opes : mox vt aperta fuit , spectacula ludicra vulgo probat , & è capsa parua volauit auis dum siluit tua lingua virum te basse putaui , testatur puerum te sine mente sonus ; qui loquitur populo , se praebuit ille videndum . vel fatuus pressò , dum silet , ore sapit . ¶ thus paraphrased : this casket being shut , was thought to hold some wondrous wealth , as iewels , pearle , and gold. but being open'd to the vulgar eyes , nothing of value's seene ; a bird out flies . a man i held thee , bassus , whilest thou smil'd and nothing said : but , hauing spoke , a child . man , when he speakes , vpon the stage is brought ; the foole , whilst mute , a wise man may be thought . a meditation vpon the former tractate . i. i sought thee round about , ô thou my god , to finde thy aboad . i said vnto the earth , speake , art thou he ? she answered me , i am not . i enquir'd of creatures all in generall , contain'd therein : they with one voice proclaime , that none amongst them challeng'd such a name . ii. i askt the seas , and all the deepes below , my god to know . i askt the reptiles , and what euer is in the abisse , euen from the shrimpe to the leviathan my enquiry ran : but in those desarts , which no line can sound , the god i sought for was not to be found . iii. i askt the aire , if that were hee ? but know it told me , no. i from the towring eagle , to the wren , demanded then , if any feather'd fowle 'mongst them were such ? but they all much offended with my question , in full quire answer'd , to finde my god i must looke higher . iv. i askt the heauens , sun , moone , and stars ; but they said , we obey the god thou seekst : i askt what eye or eare could see or heare ; what in the world i might descry or know aboue , below : with an vnanimous voice all these things said , we are not god , but we by him were made . v. i askt the worlds great vniuersall masse , if that , god was ? which with a mighty and strong voice reply'd , ( as stupify'd ) i am not he , ô man ; for know , that i by him on high was fashion'd first of nothing : thus instated , and sway'd by him , by whom i was created . vi. i did enquire for him in flourishing peace , but soone 'gan cease : for when i saw what vices , what impurity , bred by security , ( as pride , selfe-loue , lust , surfet , and excesse ) i could no lesse , than stay my search ; knowing , where these abound , god may be sought , but is not to be found . vii . i thought then i might finde him out in war ; but was as far as at the first : for in reuenge and rage , in spoile and strage , where vniust quarrels are commenc't , and might takes place ' boue right ; where zeale and conscience yeeld way to sedition , there can be made of god no inquisition . viii . i sought the court ; but smooth tongu'd flatterie there deceiu'd each eare . in the throng'd city , there was selling , buying , swearing and lying . i' th countrey , craft in simplenesse array'd : and then i said , vaine is my search , although my paines be great ; where my god is , there can be no deceit . ix . all these demands are the true consideration , answer , and attestation of creatures , touching god : all which accited , with voice vnited , either in aire or sea , the earth , or sky , make this reply : to rob him of his worship , none persuade vs ; since it was he , and not our owne hands made vs. x. a scrutiny within my selfe i than euen thus began : o man , what art thou ? what more ( could i say ) than dust and clay ? fraile , mortall , fading , a meere puffe , a blast , that cannot last ; in'a throne to day , tomorrow in the vrne ; form'd from that earth , to which i must returne . xi . i askt my selfe , who this great god might be that fashion'd me ? i answer'd , the all-potent , solely immence , surpassing sence ; vnspeakeable , inscrutable , eternall , lord ouer all ; the onely terrible , strong , iust , and true , who hath no end , and no beginning knew . xii . he is the well of life , for he doth giue to all that liue , both breath and being : he is the creator both of the water , earth , aire , and fire : of all things that subsist , he hath the list● of all the heauenly host , or what earth claimes , he keepes the scrole , and calls them by their names . xiii . and now , my god , by thy illumining grace , thy glorious face , ( so far forth as thou wilt discouered be , ) me-thinks i see . and though inuisible and infinite , to humane sight thou in thy mercy , iustice , truth , appearest ; in which , to our fraile sences thou com'st nearest . xiv . o , make vs apt to seeke , and quicke to finde , thou god most kinde : giue vs loue , hope , and faith in thee to trust , thou god most iust : remit all our offences , we entreat , most good , most great grant , that our willing , though vnworthy quest , may , through thy grace , admits vs 'mongst the blest . condiscendit nobis deus , vt nos consurgamus ei . augustine . the cherubim ex sumptib guilielm : toomes . the argvment of the second tractate . a god being found , deny'd by none , it followes there can be but one , by the philosophers confest , and such as were of poets best . him , not the oracle denies , nor those the antient world held wise : sage , sybel , mage , gymnosophist , all in this vnitie persist . next , that this power , so far extended , can by no sence be comprehended : neither his essence , most diuine , be sounded by weake reasons line . and last , what names most properly belong to this great deitie . ¶ the second argument . gods knowledge , treats the cherubim : he nothing knowes , that knowes not him . a deitie confest , ( which all adore ) it followeth to be onely one , no more : the multiplicitie of gods accruing from men , their idle phantasies pursuing . some thinke , from auatitious priests they ' rose , vnto themselues , fat offrings to dispose . some , from the poets fictions ; who to grace their friends , or princes of more eminent place , gaue to them , after death , such adoration , which after grew common to euery nation . these i let passe , as knowne . but to proceed with what i purpose ; many haue agreed in this sole godhoods vnitie : to which vse , although i numerous authors could produce , yet i 'le insist on few . one doth thus treat ; wisedome in man is onely then compleat , when it vpon this singular point is staid , there 's but one god , that 's he who all things made . he further argueth : if of either sex you maintaine gods ; all such i shall perplex with this one reason : where a male hath being , and female ; these betwixt themselues agreeing , must needs haue copulation : they , to expell immodestie , haue place wherein to dwell . for 't is not probable , that such , in view , and openly , like beasts their lusts pursue , or make their amorous meetings ; because they , by their example , teach all things that may instruct in vertue . and if houses ? then by consequence they cities haue , as men. if cities ? they haue fields ; if fields ? they till ; if plough , and sow , and reape ? then needs you will allow them mortall : for 't is vnderstood , all must be such , as liue not without food . begin where we now ended : if not eat ? they neither reape nor sow ? not needing meat ? therefore , no fields : no fields ? no houses ? so , no houses ? then no cities : therefore know , no chast commixtion can be . tell me now , where 's iuno , pallas , venus ? i , or you sybel or rhea ? therefore i maintaine , gods are th' inuention of mans idle braine . aske proclus , tresmegistus , or simplicius , cicero , philolaus , or iamblicus ; theophrastus , plato : or of poets , these ; sophocles , orpheus , and phocilides ; in all their workes and learnings great varietie , they still conclude , there 's but one soueraigne deitie . saith zeno , they 're like mad that trust in many , as those ( è contra ) that beleeue not any . simplicius speaking of the vnitie of this diuinest essence , thus saith he ; all things that be , or beautifull , or faire , from diuine pulchritude deriued are : all truth , from diuine truth ; all we can name t' haue being , from the first beginning came : hee 's the sole god , beginning , and the spring ( in his owne power ) of all and euery thing . all things from him proceed , to come , or past ; those which were first , the present , and the last . from his sole goodnesse many goods arise ; his vnitie brings many vnities . his one beginning is the source and ground of many more beginnings , ( after found : ) in this beginning , vnitie , and good , i would haue one god onely vnderstood . the reason ? because hee 's the prime of all , in whom consists the off-spring generall of each thing that hath being . he besides , is of all causes , cause , and still abides ; the goodnesse , of all goodnesses : and so , of all gods , the great god ; none else , we know . when cicero would distinguish betwixt those we idols call , and * him that doth dispose the fabricke he hath built ; he doth debate thus with himselfe : they 're made ; he vncreate : they , weake and feeble in their proud'st o●tent ; but he , all-able , and omnipotent . they , vnto natures lawes subiect and thrall : but he , the god of nature , them , and all. one god , one vnitie , in it selfe agreeing , is the sole root and seed of all things being : without which , nothing is , nought hath been made . another , thus ingeniously hath said ; there is one god , whose power is stretched far , immouable , and alwaies singular● like onely to himselfe . and ( in effect ) the chiefe of the perepateticke sect affirmes to vs as much : who doth apply his reasons , grounded on philosophy and nature , thus : all motions ( saith he ) ascend vp to the primum mobile , and the first mouer ; which he there doth name to be the sole and prime , on which heauens frame , with vniuersall nature , doth depend . and this he elsewhere further striues t' extend , thus speaking : the first mouer's one , and he , euer eternall we conclude to be . of diuine plato 't is recorded thus , who writing to king dionysius ; onely ( saith he ) by this note shall you know , whether my purpose serious be , or no : you shall obserue how i my letter frame ; if one sole god i inuocate and name , what 's weighty i intend : but if the rest i nominate , thinke then i sport and jest . orpheus , of poets the most antient , ( and in that noble title eminent ; ) he , that is said to giue each god his name , and to deriue the off-spring whence he came ; yet in his best and deepest theory , left to the world , as his last legacie , that there was one sole god , omnipotent , immortall , and for euer permanent ; invisible , common parent vnto all mankinde , and other creatures , great and small : author of war or peace ; whose prouidence gouerns the world ; and whose high eminence hath in th' emperiall heauens a golden throne ; whose foot-stoole is the earth , to tread vpon : who stretcheth his right hand beyond the vast vnlimited oceans bounds ; the first and last ; before whom , each high mountaine , and low vale ( mov'd at his presence ) tremble and looke pale . the worlds sixt columes at his anger shake ; and the seas bottomlesse abysses quake . and elsewhere thus : we may from reason gather , ioue is sole king , the vniuersall father and parent of all things , alwaies the same , one power , one god o're all that we can name ; and ouer them great lord : hauing besides , one regall bulke , or body , which abides to all eternitie : in which , what 's being , hath revolution , no way disagreeing , yet maintaines contraries . in him you may finde fire and water , earth , aire , night , and day . as much as this , phocilides confest : there is one potent god , sole wise , sole blest . th' aegyptians in their curious inquisition , ( a nation the most giuen to superstition , and to idolatrous worship ; ) and yet they in all their hierogliphycks did pourtray but one sole iupiter , whose picture was plac't o're their ports and gates , in stone or brasse ; so likewise in their temples : in his hand a trisul● thunderbolt , or fulminous brand . and , as the writer of their story tels , him they as god acknowledge , and none els . saith one : the god of nature i will sing , infus'd in heauen , sea , earth , and euery thing ; who this great masse by'impartial cov'nant swayes ; whom ( in alternate peace ) the world obeyes , by which it liues and moues : since but one spirit dwells in each part , and doth the whole inherit ; o'reflying all things with inuisible speed , and giuing shape to all that therein breed . vnlesse this frame , of members , neere ally'de , and well context , were made , and had one guide and lord thereof , the vast to mannage still ; but were to be dispos'd by humane skill ; the stars could haue no motion , th' earth no ease ; time would stand still , and a cold stiffenesse seise on agitation ; planets would retaine no influence , but slothfully remaine in their tyr'd spheres ; night would not fly the day , nor light giue place to darknesse : at a stay all things should stand : the soft shoures should not dare to cheare the earth ; nor the coole windes the aire : racke should not chase the clouds , flouds should not feed the sea ; nor the sea , riuers at their need : nor should the soueraigne part o're all parts stand , order'd and sway'd by ' an equall parents hand . for now , neither the waters nor the stars be vnto vs deficient ; nothing bar's the heav'ns in their dispose , whereby to ghesse , they alter in their gyring more or lesse . motion doth cherish but not change ; for all we see the world containes in generall , are mannag'd and dispos'd by faire accord , and still obedient to their prince and lord. he therefore is the god that all things guides , who in his diuine wisedome so prouides , that creatures here below , meerely terrestriall , haue pour'd into them ( by the signes coelestiall ) a strength , infus'd to honour or disgrace , not hindred by the distance of the place . stars haue a power in nature , ministring fate to nations , priuat persons , and each state ; which operation we do hold as sure , as the heav'ns giue the fieldes a temperature , by which they in their seasons spring and grow ; or , are the cause that the seas ebbe and flow . hee 's only god , that is vnchang'd by time ; nor yong , nor old , but euer in his prime : who suffers not the sun , backward t' inuade the transuerse arctos , or runne retrograde and steere a new course : neither from the west , returne the same way to his last nights rest ; nor shewes the same aurora to stronds new ; nor lets the moone an erring course pursue , beyond her certaine orbe ; but to retaine a constant change in her encrease and waine : nor lets the stars ( aboue impending ) fall , to circumvolve the earth , the sea , and all . thinke now you heare this god , long silence break● , and to a meerly ethnicke man thus speake : thou ( slighting me ) hast to thy selfe deuis'd a thousand gods , and equally vs pris'd ; thinking to minch me into parts , and fleece me of my right . but know , no part or peece can be from me extracted , no forme ta'ne , that am a simple substance : then in vaine thou think'st to parcell me by thy decision . of compound things 't is eath to make diuision : but i was made by none ; nor therefore can i , piece-meal'd or dissected be by man. all things , from nothing , were first made by me ; " then , part of mine owne worke how can i be ? therefore to me alone thy temples reare , and worship me in honour and in feare . as those of marble , so the minde i praise , where stedfast faith a rich foundation layes on golden piles ; and when the buildings rise in snowy pietie , to daze mens eyes : with vnsway'd iustice rooft , to keepe o utraine ; and where the walls within , chast blushes staine , in stead of vermil : and the whitenesse cleare proceeds from palenesse , bred by holy feare . the oracles that from the sybels came , who in the former world were of great fame , ( though 'mongst the learn'd it be a question still , whence they inspir'd were with prophetique skill , the good or the bad sprite ) er'd not , to say , there is but one sole god , him we obey . these be their words : in this we all agree ; there 's one true god , aboue all maiestie , omnipotent , inuisible alone , vnborne , all-seeing , and yet seene of none . apollo , askt by one theophilus , how many gods there were ? made answer thus : ( his vnitie not daring to deny ) there 's only one true god , potent , and high ; begotten by himselfe , sufficient , able ; vntaught , and without mother , solely stable : to speake whose name , no language can aspire or reach into : whose dwelling is in fire . and such is god , of whom , i and the rest am a small portion , as being profest his ministers and angels . by which name , the diuell exprest himselfe to haue an aime to diuine worship ; which ' he that did create all things , so loth is to communicate . he , by the mouthes of our forefathers , and the holy prophets , ( who did vnderstand his sacred will , the scriptures ) hath so fram'd , to haue his singularitie oft nam'd . as thus : because the lord is god alone , peculiar , and besides him there is none . againe : o israel attend and heare ; the lord thy god is one , him thou shalt feare . the god of gods ( i heare the psalmist say ) doth only worke great wonders , him obey : for 'mongst the gods none 's like him . go and tell ( saith he ) vnto my people israel , i am the lord thy god , and none but i , who brought thee from th' aegyptian slauerie , and from the house of bondage set thee free , " therefore thou shalt adore no god saue me . lycurgus , in the proëm of his lawes to the locrenses , ( not without great cause ) these following words prefixt : needfull it were , that all the people which inhabit here , should be persuaded . there 's one god aboue , by whom all liuing creatures breathe and moue . who , as in all his works he is exprest ; so is he not the least made manifest , in our inspection to the worlds great frame , the heauen , and goodly order of the same . be no man of that stupid ignorance , " to thinke that such things are dispos'd by chance . the gluttons belly is his god , ( the cause ) in that his appetite prescribes him lawes . the griping auaritious man hath sold his soule , ( so dearely bought ) to purchase gold. voluptuous men , solely deuote to lust , their idol's venus ; for in her they trust . th' ambitious , his all-honour'd makes , his fame ; as , before gods , preferring his owne name . and is not he , vaine studies doth prefer before his christ , a meere idolater ? and do not all those that ought higher prise than him , to idols offer sacrifise ? but he that shall beleeue in him aright , shall haue accesse to his eternall light : when those that haue religion in disdaine , and pietie in contempt , ( and so remaine ) they striue to haue no being , ( to their shame ) and to returne to nothing , whence they came . all such as are not numbred 'mongst the saints whom euill thoughts possesse , and sinne supplants , haue lost themselues , as hid behinde a skreene ; how then can the least part of them be seene ? but those that through their sauiour proue victorious , they in heauens kingdome shall be great and glorious . two principles ( as some philosophers write ) there are , eternall both , and infinite ; makers of things , yet in their natures vary , as being in themselues meere contrary . their error note : if two such in their prime , of power , should haue existence at one time ; since two so great , must greater be than one , euen in that clause the infinite is gone . being distinct in number , and diuided , needs must they be by seuerall motions guided . one borrowes not of the other , for majoritie : being equall two , there can be no prioritie . and contrary ( as i before haue said ) in opposition ? they must needs inuade th' agreeing fabricke ; and so , without cease , disturbe old natures long-continued peace . neither from these two equalls can arise a third , this their great strife to compromise . againe ; if two , one needlesse is , and vaine , or , as we call it , * empty . now 't is plaine , that nothing cannot haue in nature place ; for she hath vacuum in continuall chase , and is at war with 't . therefore i hope none , but will confesse a godhood , and that one : " one monarch of the world , the great effector , of all therein sole parent and protector . all such as of their multiplicitie speake , disable them , as wanting power , and weake ; as if nought gouer'nd were that hath been made , which one can do , without anothers aid . him only a true monarch we may call , that hath no parted kingdome , but swayes all . but where a principalitie ( misguided ) is amongst seuerall optimates diuided ; it needs must follow , in no one can be an absolute and exact soueraignty : for none of these , but by vsurping , dare challenge the whole , where each haue but a share . there is a certaine bound which circumscribes his iurisdiction ; each hath seuerall tribes to gouerne and dispose . should we agree in many gods , it then perforce must be concluded , there can be no soueraigne minde , since euery one hath but his lot assign'd : when as of power it is the true condition , not to be ty'de to stint or exhibition ; " but as the sole supreme and principall , " guiding , disposing , comprehending all . if god be perfect ? he can be but one , as hauing all things in himselfe alone . the more you make , the more you shall depraue their might and potencie , as those that haue their vertue scanted ; so allow not any : since all things cannot be contain'd in many . by which 't is manifest , those that maintaine more gods than one , be people vile and vaine ; in the like blasphemy ready to fall , with the dam'nd atheist , who knowes none at all . the manichees , they hold a strange opinion , that two betwixt them share the high dominion ; who as they did create , so guide it still : one , good disposeth ; and the other , ill. the first is lord of light , and gouernes day : the last , of night , and darknesse beares chiefe sway . one , heate in charge hath ; and the other , cold : yet who , by daily proofe doth not behold , that by the sole and diuine prouidence , man , with all creatures , of them both hath sence , and from them comfort ? that the night for rest was made , to cheare man , wearied and opprest ; as well as day , whose cheerefull light prepares vs to our needfull and best knowne affaires . do we not see , from what we counted bad , much good to vs , great solace hath been had ? againe , that seeming - good , forg'd by the deuill , hath been to vs th' occasion of much euill ? heauens blessings let vs taste in their communitie , ascribing all praise to the god of vnitie , " this sempiternall minde , this consummate " and absolute vertue , that did all create ; " this power , who in himselfe hath his stabilitie , " maiestie , wisedome , strength , and true soliditie : " from whose sublimitie no man 's so mad " to thinke he can detract : to whom none adde . " this , of himselfe all fulnesse , all satietie ; " is then the sole incomprehensible deitie . sometimes , what 's proper vnto man alone , is giuen to this trias , three in one : as , when we attribute vnto him wings , it straight vnto our aphrehension brings , how he protects and shadowes vs. if eares ? with what facilitie and grace he heares our deuout prayers . and when , his arme stretcht out ? that of his power and strength we should not doubt . his finger nam'd , doth to the world auer his vertue , and , that no artificer can worke like him . his skill ; the glorious frame of this great machine , doth to all proclaime . his face , sometimes , his presence doth imply ; sometimes , his fauour and benignitie . if we reade wrath ; we must consider then , those iudgements that impend o're sinfull men ; and with what terror , when they come , they fall . his hand , doth vnto our remembrance call his potencie , protection , power to guide ; with all such things as are to these ally'de . his nosthrils , by which he is said to smell , doth vnto vs his acceptation tell , of sacrifice and prayer . his incenst ire ( againe ) it notes , when thence fly sparks of fire . his eyes emblem to vs , that choice respect and fauor which he beares to his elect. sometimes they'import his prouidence diuine sometimes , they wrathfully are said to shine against the wicked . by his feet are meant , stabilitie and power omnipotent . by th' apple of his eye he would haue knowne , th'indulgence that he beares vnto his owne . the diuine wisedome , knowing how dull and weake mans heart and braine is , taught the text to speake to our capacities . the prophets , they did not of this great deity display the absolute perfection ; but so leaue it , that by a glimpse we far off might conceiue it . his eyes being nam'd , it must impresse in me , that god doth euery thing at all times see . or if his eare ? then must i presuppose , that , hearing all that 's spoke , he all things knowes ; that , hauing wings to mount himselfe on high , in vaine can man his incenst vengeance fly . o , whither from thy sprite shall i depart ? thou , that in euery place at all times art ? fly thee , none can ; but vnto thee repaire , all may , in their humilitie and prayer , appealing to thy goodnsse . for , what place can shadow me , when i shall fly thy face ? if soare to heauen ? thy presence doth appeare : or if to hell diue ? thou art likewise there . there is no way an angry god to shun ; but , to a god well pleas'd , for refuge run . now to proceed : the scripture phrase doth reach no farther , than our stupid sence to teach ; that by corporeall things we may prepare our hearts to know what things spirituall are ; and by inuisible , make demonstration of what 's vnseene , beyond mans weake narration . and for this cause , our passions and affects are in the scriptures , for some knowne respects , confer'd on the almighty ; when 't is said , god did repent him that he man had made . or when hee 's wrathfull ? herein is not meant , that he is angry , or , he can repent : but 't is a figure from th' effect arose , and that the greeks call metanumikos . the names the scriptures attribute to him , sometimes iehouah , sometimes elohim : and when the glorious trinitie's proclaim'd , the father , sonne , and holy-ghost are nam'd . more appellations the text affords ; as , the great god of heauen , the lord of lords , the lord of armies , and of hosts ; the god that in the highest heauen hath his aboad ; the god of abraham , isaac , iacob ; and , he that brought israel from th' egyptians land ; god of the spirits , of all flesh , and he lord god of israel is knowne to be . him , by the name of th' hebrewes god we praise , god of our fathers , th' antient of all dayes , and , dauids god. yet further denomination ; the god of gods , of iustice , ioy , saluation , ( these titles it ascribes to him alone ) israels redeemer , israels holy one ; protector , father , shepheard : then we sing to israels god , to iacobs , the great king : so , to the euerlasting king , and than king of all worlds , before the world began . whose power , whose goodnesse , shewn to euery nation , &c. extracts from me this serious contemplation . soueraigne and holy god , fountaine and spring of all true vertue , the omnipotent king ; of whom , by subtill search in things to'acquire , is not in mans conception ( a thing higher than his weake faculties can comprehend ; ) yet not to know this god , he should offend . for how can it with reason consonant be , one godhood should remaine in persons three ? and they in such a firme connexure linkt , to be ( although in separat ) yet distinct . thou art without beginning ; and againe , thou shalt to all eternitie remaine , knowing no end : the onely and the same , whom time cannot impaire , nor age reclaime . the space of things , thou do'st in space exceed , and art contain'd in none . how shouldst thou need that which thy selfe hast made ? or how should sence allot thee place , who only art immense ? nor is it in mans frailtie to deuise , how , thee in the least kinde to ' annatomise , or tell what thou art like ; thy image being a thing excluded from all mortall seeing : vnlesse thou , of thy most especiall grace , wilt shew some shadow of thy glorious face . no part of thee thou hast presented here , saue what doth in thy maruellous works appeare . no strength can moue thee , ( of the land or ocean ) by whom we are , and in whom haue our motion : thou art the mind , and substance of all pure and holy minds : thou art the reason , sure and stedfast , whence all other reasons flow , that are from perfect wisedome said to grow . thou art that vertue , of all vertues head : thou art the life it selfe ; and thou art read , father of life , as being knowne to giue breath , ( with their being ) to all things that liue . the light it selfe , and yeelding light to all ; the cause and strength of things in generall , beginning , it 's beginning had from thee ; and whatsoeuer first began to be , vpon the sudden out of nothing shin'd : which , fil'd with thy great power , were so refin'd , that either strength of knowledge they retaine , or excellent shape , such as doth still remaine . the sacred scriptures are sufficient warrant , by many texts to make the trine apparant : as from the first creation we may proue ; god did create , god said , the spirit did moue : create imports the father ; said , the sonne , the spirit that mov'd , the holy-ghost . ( this done ) come to the gospell , to saint paul repaire ; of him , through him , and for him all things are ; to whom be euerlasting praise , amen . in which , it is observ'd by origen , through● and for , three persons to imply ; and the word him , the godheads vnitie . let vs in our owne image , man create , ( saith god : ) which salomon doth thus explicate ; remember the creators in the dayes , &c. which word , those well verst in the hebrew phrase , reade in the plurall . so , when god did frowne on babels tower , he said , let vs go downe . when sodom was consum'd , 't is said againe , the lord that fire did from the lord downe raine . so , when christs * glory isay would declare , to'expresse , three persons in on godhead are ; he , holy , holy , holy , nam'd : to show , we might a ternion in an vnion know . come to christs baptisme , you againe shall see , in the same trine , the perfect vnitie : the father ( the first person ) is compris'd by sending downe a voice : the son 's baptis'd by iohn in iorden : and then from aboue the third descends , in figure of a doue . so likewise when duke moses went about to comment on the law ; lest they should doubt of this great mysterie , hearke to my word o israel , ( said ) the lord our god's one lord : in which word one , the vnitie is meant of the three persons , solely omnipotent . in which ( by * one ) 't is well observ'd , that he the second person in the trinitie meant in the second word , who hath the name to be our god : 't is because we may claime iust int'rest in him . and though all the three may be call'd ours ; more ( in particular ) he. one reason is , because he heav'n forsooke , and on himselfe our humane nature tooke in all things like , ( so did his grace abound ) saue only that in him no sinne was found . next , that he bore our sinnes , freed our transgression : and last , for vs in heaven makes intercession . two natures in one person so ally'd , some hold , in mans creation tipify'd ; from earth , his body adam had ( 't is * said ; ) his soule , from heauen : both these but one man made . christs humane nature had with man affinitie , ( being very man ) and from god his diuinitie , ( being very god : ) in both so to subsist , godhood and manhood make vp but one christ. in iacob's ladder , figur'd , this we see , ( which ladder , christ himselfe profest to be ; ) of which , the foot being fixt vpon the ground ; the top to heauen ; thus much to vs doth sonnd : that in this scale , at such large distance set , the heauen and earth at once together met . so , christs humanitie from earth was giuen ; but his diuinitie he tooke from heauen : as from earth , earthy ; as from heauen , diuine ; two natures in one person thus combine . the choicest things about the arke were fram'd of gold and wood ; wood , worthlesse to be nam'd , if with gold valu'd ; for the cedar's base , compar'd with th' ophir mine : yet had it grace , with it's rich tincture to be ouerspred . in this respect the godhood may be sed to be the gold ; the manhood , baser wood : and yet both these ( as truly vnderstood ) made but one arke : so , the two natures raise betwixt them but one christ. he forty daies fasted i' th desart , and did after grow hungry : by which the text would haue vs know hee 's god , because of his miraculous fast : hee 's man , because he hungry grew at last . he slept at sea , when the great tempest rose ; this shew'd him man , as needfull of repose : when he rebuk'd the windes , and surges tam'd , he , his great godhood to the world proclaim'd . he wept o're lazarus , as he was man ; but ( foure dayes buried ) when he rais'd him , than he appear'd god. he dy'de vpon the crosse ( as he was man ) to redeeme mankindes losse ; but at his death , when th' earth with terror shooke , and that the sun ( affrighted ) durst not looke on that sad obiect , but his light withdrew by strange eclipse ; this shew'd him to be true and perfect god : since , to confirme this wonder , the temples vaile was seene to rend asunder : the earth sent forth her dead , who had abode long in the earth : all these proclaim'd him god. the tenth of the seuenth moneth , the hebrew nation did solemnise their feast of expiation : so call'd , because the high-priest then confest , how he , with all the people , had transgrest ; ( his and their sinnes : ) obserue how thence ensu'th a faire agreement 'twixt the type and truth . aaron the high-priest went into the place call'd holiest of holies : christ ( by ' his grace made our high-priest ) into the holiest went , namely , the heauen aboue the firmament . aaron , but once a yeare ; he , once for all , to make way for mankinde in generall : he , by the bloud of goats and calues ; but christ , by his owne bloud ( the blessed eucharist . ) aaron went single in : and christ alone hath trod the wine-presse , ( and besides him none . ) he , with his priestly robes pontifically ; christ , to his office seal'd eternally from god the father . aaron tooke two goats ; which ceremoniall type to vs denotes , that christ assum'd two natures : that which fled , ( the scape-goat call'd ) to vs deciphered his godhoods imp'assibilitie : and compris'd in th' other , ( on the altar sacrifis'd ) his manhoods suffering ; since that goat did beare the peoples sinnes . which in the text is cleare . saint paul in his epistle we reade thus ; that christ ( without sinne ) was made sinne for vs. hence growes that most inscrutable diuinitie of the three sacred persons , the blest trinitie : which holy mysterie hath an extension aboue mans braine , or shallow apprehension ; nor can it further in our brests take place , than we' are inlightned by the spirit of grace . how should we then , finite and mortall , grow by meditation , or deepe search , to know ; or dare ambitiously , to speake or write of what immortall is , and infinite ? and yet , 'mongst many other deuout men , heare something from the learned nazianzen . the monady , or number one , we see , in this great godhood doth arise to three ; and then this mysticall trine ( sacred alone ) retyres it selfe into the number one : nor can this diuine nature be dissect , or separated in the least respect . three persons in this trias we do name ; but yet the godhood still one and the same : each of the three , by right , a god we call ; yet is there but one god amongst them all . when cicero , with graue and learned phrase had labour'd long , the godhood to emblaze ; he doth conclude it , of that absolute kinde , no way to be decipher'd or defin'd ; because , ' boue all things hee 's superior knowne , and so immense , to be contain'd in none . a prime and simple essence , vncompounded ; and though that many , labouring to haue sounded this diuine essence , and to'haue giuen it name , they were not able : yet to expresse the same as 't were afar off , epithites deuis'd , and words in such strange circumstance disguis'd ; nothing but quarrels and contentions breeding , as natures strength , and reasons , much exceeding . the martyr attalus ( when he was brought before a tyrant , who esteemed nought of god or goodnesse ) being askt in scorne , what name god had ? a space from him did turne , and after some small pause made this reply ; ( as th' author doth of him historifie ) " your many gods haue names by which th' are knowne ; " but our god being but one , hath need of none . wise socrates forbad men to enquire , of what shape god was . let no man aspire ( saith plato ) what god is to apprehend , whose maiesties immensenesse doth extend so far ; and is so'vnimitably great , beyond all vtterance , or the hearts conceit . why then is it so difficult and rare , him to define ? it is , because we are of such streight intellect , narrow and rude , vncapable of his great magnitude . our infirme sight is so obtuse and dull ; and his bright fulgence is so beautifull . hence comes it , by no other names we may call this great god , than such as best display his excellence , infinitie , and all wherein he'appeares solely majesticall . according to his essence , him to know , belongs vnto himselfe : the angels go by meere similitude : man , by a glasse and shape of things ; and can no further passe : for he , by contemplation in the creature , as in a mirrhor , sees the diuine feature : so holy men by speculation view'd the nature of this toplesse altitude . 'twixt vs ( saith one ) and this great mysterie there is such distance , such remote degree , as the creator ( whom we must prefer ) is 'fore the creature ; and th' artificer is , ( than the worke he makes , ) more excellent : as he that hath been before all discent , and alwaies is ; is of more noble fame than that which was not , and from nothing came . then cease not till to this thou hast atcheev'd , " god is not to be question'd , but beleev'd . when gregorie would shew th' vbiquitie of this vncomprehended deitie ; th' almightie and omnipotent god ( saith he ) is euery where , at once , and totally : in part he is not , as confin'd to space ; but he is all of him , in euery place : and then least found , when , with vnfaithfull heart , he , that is all , each-where , is sought in part. therefore our sauiour , when he would declare to his disciples , that no mortalls are able to view the father , but the sonne : that , by the glorious fabricke , by him done , and by his other creatures , they might see ( as in a glasse ) his might and maiestie ; vseth these words : by heauen you shall not sweare , it is the throne of god , ( hee 's resiant there ) nor by the lower earth you shall protest , it is the basse on which his foot doth rest . we for our parts , all curious search lay by , only submit our selues to the most-high , in all obedience humbly to confesse him for the fountaine of all happinesse , goodnesse and grace : to giue him thankes and praise , first , for this life ; next , our encrease of daies ; but chiefely , that we reason haue and sence , with tongues to magnifie his excellence ; and lookes sublime , to cast them vp and view whence we receiue all good : and as his dew , giue him the glory , that he did not frame vs beasts , and mute , that cannot praise his name . thales milesius , of the argiue nation , was ( in like sad and serious contemplation ) for three things wont to thanke the gods : the first , that he was borne in greece , bred vp and nurst not 'mongst barbarians : and in the next place , because no female , but of masculine race : the third and last , ( which most his ioyes encreast ) because created man , and not brute beast . boethius saith , it is not fit , fraile man secrets diuine too narrowly should scan ; onely to haue them so far vnderstood , that god disposeth all things to our good . the knowledge to saluation tending best , he in his scripture hath made manifest : but not to enquire for that , which should we finde , our limited and vncapacious minde could not conceiue ; or say , in some degree it did , not make vs better than we be . th' office of a true father god hath don ; this body he hath made , which we put on ; the soule , by which we breathe , he hath infus'd : all that we are is his , if not abus'd . how we were made , or how these things were wrought , if in his holy wisedome he had thought fit we should know , no doubt they had been then publisht vnto vs by the sacred pen. elsewhere he saith , his will was , we should know ( besides the generall duty which we owe ) onely such things as tend to our saluation : as for all other curious intimation , 't is most prophane ; and therefore heauen forbid , we pry into those things he would haue hid . why should we seeke for what we cannot know ? or knowing , by it cannot better grow ? sufficient 't is that we enioy the fire vnto our vse ; what need is , to enquire from whence it hath it's heate ? we daily finde the benefit of water in the kinde ; what more would it auaile ( being still the ●ame ) if we did know whence first the moisture came ? so of the rest . then let vs be content with the proportion of the knowledge leant . " be gratefull for heauens blessings , and surrender " all praise and thanks vnto the bounteous sender . the tyrant hiero , in his height of pride , willing , what god was , to be satisfied ? askt * simonides . he , after some stay , demanded first the respit of a day : but that being past , hiero againe enquir'd . he told him , that to know what he desir'd , two dayes were requisit . these likewise o're , and being still demanded as before ; the tyrant once againe requir'd the reason of his delay , by doubling still the season : who thus reply'de ; the more that i the same contemplate , still the further out of frame my senses are . this plato did pursue , saying , of god he only thus much knew , as , that no man could know him . hence exists the opinion of the best theologists ; that his great attributes are by negation better exprest to vs , than affirmation . as much to say , more easie 't is to show , what he is not ; than what he is , to know : as , that god is not made ; no earth , no fire , water , or aire . ascend a little higher . god is no sphere , no star , no moone , no sun ; god is not chang'd , suffers no motion ; god , no beginning had , therefore no end : with infinite such , that to the like intend . all which infer , that by no affirmation can be exprest his full denomination . leaue thousand authors at this time alone , my purpose is but to insist on one . before our mindes eyes let vs place ( saith he ) what this great nature naturant may be ; which all things holds , fills all , doth all embrace , super-exceedes , sustaines ; and in one place . not in one place sustaines , and in another super-exceedes ; here fills , and in the tother embraceth : but by embracing , fills ; and then , by filling likewise doth embrace agen : sustaining , super-exceeds ; super-exceeding , sustaines : in all these no assistance needing . the same saith in another place ; we know , god's within all , without , aboue , below : aboue , by power ; below , by sustentation ; without by magnitude ; in the same fashion , within all , by subtilitie : aboue , reigning ; descend below , hee 's there , all things containing : without , he compasseth ; penetrates within : not in one place superior , ( that were sin to imagin ) in another place inferior ; or seuerall waies exterior and interior . but he , the one and same , totally t o'appeare . ( vncircumscrib'd ) at one time euery where . by gouerning , sustaining ; by sustaining , gouerning ; by embracing , penetrating ; penetrating by embracing ; aboue , guiding ; below , supporting : what 's without abiding , still compassing ; and what 's within , replenishing : without vnrest , all that 's aboue protecting ; without least paine , all that 's below sustaining : without extenuation , inly piercing ; without ( without extension ) compassing . but , would'st thou haue me what god is discusse ? thee ( with cardanus ) i must answer thus : " to tell thee that , i should be a god too : " ( a thing which none but god himselfe can do . ) and now , with pious reuerence to enquire of that all-potents name , which some desire ( no doubt ) to be instructed in ; as farre as leaue will giue , a little let vs dare . some call him god , of giuing ; as they wou'd infer to vs , he giues vs all that 's good. others would by antiphrasis imply , that it from desit comes : the reason why ? as most approv'd , to be that only he in whom not any thing can wanting be . others confer on this inuisible being , theos ; as much as we should say , all-seeing . some , of deomai , [ i. timeo ] that 's , to feare ; because that euery nation far and neare should dread his name . but no tongue can expresse his celcitude and high almightinesse : which in his wisedome he hath kept conceal'd , nor to his seruant moses once reueal'd . whom , though in all things else he pleas'd to vse familiarly , as one whom he did chuse to be his peoples captaine ; when he came to aske that ? answer'd , i am what i am. which sacred words , the hebrewes chosen nation from age to age had in such veneration , that saue their priests none might pronounce that phrase : and they , but on some solemne festiuall daies . now therefore , this , long meditating on ( the wisest of all men ) king solomon ; finding no word that could define him right , or manifest his magnitude or might : astonisht and confounded , doth exclaime in these few words ; what might i call his name ? as should he say ; by what voice , sound , what tongue , can this eternall deitie be sung ? can a word do 't ? to thinke it , heauen forbid ; since from our frailties'tis retruse and hid . excuse me ( reader ) then , if i desire to search no further than such durst cnquire . lumen est vmbra dei ; & deus est lumen luminis . plato . explicit metrum trastatus secundi . theologicall , philosphicall , poeticall , historicall , apothegmaticall , hierogriphicall and emblematicall obseruations , touching the further illustration of the former tractate . how idolatrous worship first crept into the world by the instigation of the diuell , many histories giue ample testimonie . amongst others , that aeneas caried his penates or houshold gods into italy , after the surprise and combustion of troy ; which thence were deriued vnto the latines , and to the people of rome . we reade likewise , that diuers of their kings and princes , as romulus , numa pompilius , carmenta , or carmentis , iulius caesar , and others , being related amongst the indigites , had diuine honours decreed vnto them . but of this and the like idolatry , salomon in his booke of wisedome thus speakes : that is cursed which is made with hands , both it and he that made it : he , because he made it ; and it , because being a corruptible thing , it was called god . for the vngodly and their vngodlinesse are both hated alike of god : so truly the worke , and he that made it , shall be punished together . therefore there shall be a visitation for the idols of the nations , for of the creatures of god , they are become abhomination , and stumbling blockes vnto the soules of men , and a snare for the feet of the vnwise . for the inuenting of idols was the beginning of whoredome ; and the finding of them is the corruption of life : for they were not from the beginning , neither shall they continue for euer ; the vain-glory of men brought them into the world , therefore they shall come shortly to an end . when a father mourned grieuously for his sonne that was taken away suddenly , hee made an image for him , that was once dead , whom now hee worshippeth as a god , and ordained to his seruants ceremonies and sacrifices . thus by processe of time this wicked custome preuailed , and was kept as a law , and idols were worshipped by the commandement of tyrants . &c. not much dissonant from this is that which wee reade in cicero an ethnycke author . the life and common custome of man ( saith hee ) hath taken vpon him , that for some benefits receiued by excellent men on earth , they haue therefore transferred them into the heauens . hence , hercules , castor , pollux , aesculapius , and others , had deities ascribed vnto them . it likewise came to passe that poets , by verses and numbers composed according to their affections or fancies , for flatterie or reward , deified many princes and patrons . which euill and mischiefe had originall from the graecians ; by whose lightnesse , it is incredible , how many mists of falsities and errors they haue been the authors of . there be diuers coniectures made by the theologists , why men should doubt or make question whether there be a god or no ? i will reduce them into the number of fiue . the first ariseth from the despoiling of the image of god in man by originall sinne : the horrible deprauation and malice of the heart , in the which the illustrious apparances of the godhood ought naturally to haue residence . the second is , because with these bodily eyes we do not looke vpon him in this world , as when wee are in the presence of an earthly king , a prince , or a iudge . the third groweth by reason of the miraculous euents , into whose causes we are not able to search , and which might be conjectured to fall out otherwise , if there were a iust god , seeing and guiding all things with equitie and justice : as , the prosperity of the wicked , and aduersitie of the godly : as also , that grieuous and crying sinnes are not punished in this world with all celeritie and seueritie . the fourth springs from the tyranny of death , which snatcheth away the good with the bad : which some men , destitute of the light of the diuine word , mis-interpret to their own destruction . the fifth and last they ground from the power of the diuell , who doth delude and seduce them with diuers prestigious gulleries ; and dulls their sences , and obdures their hearts , not only to doubt whether there be a god ? but altogether to forget him. by which means , they enter vnaduisedly and rashly vpon sinnes heinous and horrible . notwithstanding the former , there be other inducements , which meerly drawne from naturall reason , without the strength of the vnresistable word , might be sufficient to withdraw men from such impious infidelitie . first , all the works of god contained within the vniuersal machine , are euident demonstrations of a wise , powerfull , and all-sufficient maker and protector ; of whom the wisest of the gentiles were sensible , and that such an one must of necessity be , gaue these reasons : first , the admirable and inimitable feature of man , supplied and adorned with the innumerable testimonies of a deitie : insomuch , that not without great cause hee is stiled a little and succinct world within himselfe ; in whom there is a perspicuous knowledge to distinguish good from euill , which is the rule by which to direct all the necessarie actions of humane life : neither is there any thing in him ( though in outward appearance of small value or validitie ) which is not a liuely and plentifull representation of a deitie ; which is the more visible , in the exact consideration of euery particular limbe and member of his body . the second is of the conscience ; for in all detestable and facinorous actions , as murther , incest , parricidie , and the like , the conscience is by a secret instinct sensible of a god , who hath inspection into the act , as seeing it when it was committed , and ready to reuenge it being done ; howsoeuer it be concealed from the knowledge of the ciuill magistrate . a third is , the pulchritude , order , effect , propagation , conseruation , and duration of the things in the world . a fourth , the distinction of euery species , which we see daily and yearely to propagate and multiply vpon the earth . a fifth , the societies , kingdomes , and empires , which are not planted and setled rashly ; or by chaunce , confirmed , sustained , and changed . a sixt , the great and remarkable punishments of impious and wicked malefactors , who though they escape the hand of the temporall iudge here below , yet cannot escape the rod of the auenger aboue ; for it is a generall rule , obserued as well in moralitie as diuinitie , that for the most part , heinous sinnes haue horrible punishments impending , which neuer could be executed if god were not the executioner of his owne iustice. the seuenth , the blessing and benefits conferred vpon good and godly men ; nay euen amongst meere naturalists , we see honour and offices bestowed vpon such as are meriting and wel meaning . the eighth is , the order of causes , which in the nature of things doth not proceed into infinites , but of necessity they comply and returne to some prime mouer , by which they are gouerned , and in which they insist . lastly , prodigies and signes , which forewarne great & strange accidents , as eclipses , comets , earthquakes , gapings and openings of the earth , in which whole cities and islands haue beene swallowed vp in an instant ; monstrous and prodigious births , &c. but i now proceed to speake something concerning the vnitie of the godhead . this is hee of whom petrarch speaketh , in these words ; who sees and heares vs before we speake : he who said vnto moses being silent , why do'st thou call vnto me ? he preuents our words , and anticipates our actions . hee who knowes our very thoughts afar off , long before they be conceiued : he who heares our prayers before they yeeld any sound : hee who spieth our necessities before they appeare vnto our selues : he who knows our ends before wee finde our beginnings : and though hee prooues vs to be wretched and vnworthy , yet is alwaies ready to shew vs his grace and mercie . and this is the sole god of loue and vnitie● of whom boethius thus speakes : quod mundus stabili fide concordes variat vices : quod pugnantes semina foedus perpetuum tenent . &c. that the world with stable faith , concordant courses varied hath : and that the wearing seeds of things , from a perpetuall couenant springs . why phoebus in his golden throne , the roseat morne and day brings on : or why those stars that hesperus doth vsher forth to shine on vs , the moone takes charge of , all the night . or why the waues that hourely fight , and with impetuous clamors rore , to menace , not inuade the shore ; ( for further than it's limited bounds , no spot of earth , the water drownds . ) 't is loue that soueraigne empire hath , of heauen , earth , sea , that calmes their wrath ; and in a league of vnitee bindes all the states of things that be . ¶ so the poet claudian : nonne vides operum , &c. see'st not the world in glorious splendor shine ? not by force gouern'd , but by loue diuine : how ( vncompel'd ) in a most sweet desire , from age to age the elements conspire ; and , how the trauelling phoebus is content with his mid-road-way through the firmament , to no hand erring . how the sea 's restrain'd , as , willingly in his owne bounds contein'd . and how the aire , wandring throughout the world , is hourely this way tost , and that way hurld . &c. pythagoras samius , in his metempsuchosis , or transmigration of bodies ( as cicero witnesseth of him ) was wont to say often● there is one god , and not as many thinke , without the administration of the world ; but totus in toto , all in all. his scholer philolaus affirmed no lesse , thus speaking ; there is one god , prince of the vniuerse , who is euer singular , immouable , and like onely vnto himselfe . lactantius , diuinar . institut . lib. . cap. . saith , that seneca the philosopher , though in his writings hee inuocated many gods ; yet to shew that he beleeued but one , you shall reade him thus : do'st thou not vnderstand the maiestie and authoritie of thy iudge , the rector and gouernor of heauen and earth , the god of gods ? of whom all inferiour deities adored amongst vs haue their dependance . againe in his exhortations : he when he first layd the foundation of this beautifull machine , and began that , than which , nature neuer knew a worke greater , or better ; yet , that all things might be gouerned by captaines and commanders , ( though his sole prouidence , as he created , so still guideth all ) he begot other gods , as his ministers and superintendents . damascenus a greeke author writeth thus : one hath produced all things , who is adored in silence ; and is as the sun , which directly looked vpon is scarce seen : the neerer , the more obscurely ; but next it , taketh away the very apprehension of the opticke senses . iamblicus , de secta pythagorica , saith , that there is of all things , one cause , one god , the lord of all , of whom euery good thing ought to be petitioned . according to that of horrace , epistol . ad lollium : sed satis est orare iovem , qui donat & anfert , det vitam , det opes . — &c. sufficient'tis , if we to ioue do pray , who life and wealth can giue , or take away . and ovid , lib. de art. amand. — facilè est omnia posse deo. an easie thing it is to god to do all things . he is likewise the aime and end of all contemplation : nor is he any other thing to be contemplated , than as an abstract from a multitude , to an vnitie . this vnitie therefore is god himselfe , prince of all truth , felicitie , substance , and of all beginnings . to this , that of lucan seemeth to allude : — si numina nasci credimus ? — to thinke the gods were borne , we should be mad , most certaine 't is , they no beginning had . heare what proclus saith : who is the king ? the sole god of all things : who notwithstanding he is separate from them , yet from himselfe produceth all things ; and to himselfe conuerteth all ends : the end of ends ; and first cause of agitation and working ; and author of all good. if thou dar'st beleeue plato , he is neither to be expressed nor apprehended . therefore this prime simplicitie is sole king , prince , and ex-superance of all things that haue being : he is supereminent ouer all causes , and hath created the substance of the gods , so far as there is in them any apparance of good. porphyr●us , in his booke wherein he discribeth the life of his master plotinus , saith , that god in his vnitie hath generated and produced many : but so , that this multitude cannot subsist , if this vnitie doth not still remaine one. and , that they neither are of themselues , nor haue any power to make others blest and happy , boethius hath these words : sedet interia conditor altus , rerum regens flectit habenas , rex & dominus , fons & origo , &c. in th' interim sits the builder high , and in his regall maiestie , directs the reines of euery thing , the king , the lord , the well and spring : who as hee 's king , hath power and might ; the onely-wise , that judgeth right . apuleius , lib. de mundo , telleth vs , that one being asked , what god was ? answered , hee was the same that the steeresman is in the galley , the rein-holder in the chariot , the leader of the song in the quire of voices ; the captain in the city , the emperor in the army ; such and the same is god in the world. eusebius the philosopher was wont to say , that no man ought to dispute whether there was a god or no ; but constantly to beleeue there was . for in a question propounded ( saith he ) whosoeuer shall hold the impious opinion , contendeth with all the art hee can to preuaile in the argument . stobaeus . alexander the great being in the temple of iupiter ammon , when he was saluted of the priest , by the name of the son of iupiter : it is no wonder ( replied he ) that i am so , seeing he is generally the father of all mankind ; and out of these he selecteth the best and most excellent to be his children in peculiar . modestly interpreting the oracle ; because when the priest in palpable flatterie called him iupiters sonne ( as being naturally and lineally descended from him , as hercules and others ) he onely acknowledged him to be his father , as hee was the parent of all things ; and those peculiarly to be his children , who by their vertues and eminent actions came nearest to the diuine nature . athenodorus was wont to say , man ought so to liue with man , as if god , the rewarder of good , and reuenger of euill , at all times , and in all places , were a spectator of his actions with humane eyes . further he saith , know thy selfe then to be free from voluptuousnesse and sinnefull desires , when thou demandest nothing of god , but what thou art not ashamed to aske him openly : for what a madnesse is it for any man to whisper that in gods eare , which he would blush that any friend , much more a stranger , should know . therefore hee concludeth with this admonition : so liue amongst men , as if god saw thee : so speake vnto god , as if man heard thee . demonax being importuned by a deare friend of his , to trauell vnto the temple of aesculapius , and there to make intercession to the god for the health of his sonne , who had laboured of a long sicknesse ; made him this answer : do'st thou thinke the god to be so deafe , that he can heare vs in no place but his temple ? thales also being asked , what was the most antient of things ? answered , god. and being demanded his reason ? replied , because he onely was without beginning . philo with other iewes being accused to caius caligula , ( by one appion ) that they had refused to giue diuine honour vnto caesar ; and for that cause being commanded from the court : he said to the rest of the iewes his companions in that aduersitie , be of good comfort , ô my friends and countreymen , against whom caesar is thus grieuously incensed ; because of necessitie , diuine aid must be present where humane helpe is absent . antelicedes comming into samothrace , of purpose to be initiated into their diuine ceremonies ; was demanded of the priest , what one excellent thing he had done , and of speciall remarke , in the former passage of his life ? who answered with great modestie ; if i haue euer done any act of that high nature to be any way pleasing vnto the gods , they themselues are not ignorant thereof . intimating , what an arrogant folly it were , by the commemoration of his owne worth , to commend that to the gods ; which , whether hee spake or were silent , could not be concealed from them . dercillidas being sent of an embassy to king pyrrhus , who with a mighty and puissant army had entred into the countrey of the spartanes ; demanded of him the reason of that hostility and sudden inuasion . to whom pyrrhus replied , that it was because they had deposed and expelled their king cleominus ; whom ( saith hee ) if you call not againe , and re-instate him your prince , restoring him to his pristine dignitie , they should vnderstand , and shortly , to their great dammage , that they were no stronger , or of greater power , than other of their neighbours , whom hee had before defeated and ouercome . to whom dercillidas made this present answer ; if cleominus be a god , we feare him not , as those that haue not any way trespassed against his deitie : and if hee be but man , we feare him the lesse , as being in his best , but equall to one of vs. in which he reproued the proud menaces of pyrrhus : for the gods , who punish whom they please , and cannot be damnified againe , by whom they chastise , harme none but the impious and delinquent : and man , of man is alike to be feared . let vs next examin the antient poets , to find what they thought of this one and onely god. sylius italicus giueth him a denomination in these words : insticiae , rectique dator , qui cuncta gubernas . giuer of iustice and of right , thou all things gouernst by thy might . nothing is more great , saith horrace : vnde nihil maius generatur , &c. than whom , nought greater can haue birth , his like , or second , on the earth . all things are to him subiected , saith ouid : nilita sublime est supraque pericula tendit , non sit vt inferius suppositumque deo. nought so sublime , or aboue danger plac't , but is to him inferior , and abas't . his will and disposition is immutable , according to statius : ne pete dardaniam frustra theti mergere classem . thetis , in vaine thou do'st both fret and frowne , as menacing the dardan fleet to drowne . the fates forbid : an order is decreed amongst the gods , that they shall better speed ; who in a violent and impetuous rage , asia and europe fill'd with bloud and strage . but ioue himselfe hath now prefixt a day , wherein th' effects of war perforce must stay . he may be knowne by the effects of his works ; as lucan : ignarum mortale genus per fulmina tantum sciret adhuc , coelo solum regnare tonantem . ignorant mankinde , thunders selfe will tell , ( if nothing else ) that ioue in heauen doth dwell . boethius calls him the fairest and most perfect , &c. — tu cuncta superno ducis ab exemplo , pulchrum pulcherrimus ipse mundum , &c. — thou hast from high example all deriv'd ; and be'ing thy selfe the fairest , thou hast striv'd to make the world a faire worke : in thy minde framing all things alike faire in their kinde . it is he which disposeth of the seasons , saith boethius . sig nat tempora proprijs aptans officijs deus , &c. vnto their proper offices the seasons he appointed : those courses that he hath decreed , he will not see dis-jointed . hee is himselfe immouable , yet giueth motion to all things which he hath made : as plautus , &c. qui gentes omnes , terras , & maria mouet : eius sum ciuis ciuitate coelitum . he that all nations , earth , and seas doth moue , i am his citisen , in his place aboue . he giueth to all creatures a generatiue vertue in their kinde , saith seneca the tragicke poet. providet ille maximus mundi pareus . &c. when he that did the world create , perceiv'd the rauenous threats of fate , the prouident parent had a care , that losse , by issue to repaire . it is he who sees and heares all things , saith plautus : est profecto deus qui quae nos gerimus , audit & videt , &c. there is a god , intentiue to all things we either speake or do . it is he that both will and can do all things , saith ovid : — immensa est , finemque potentia coeli non habet , & quicquid superi voluere peractum est . the power of heauen 's immense , and hath no end ; against their wills , in vaine is to contend . he onely knowes the true courses of the signes and planets , ordering and disposing them . according to the excellent poet virgil in his aetna : scire vices etiam signorum & tradita jura . &c. the lawes and courses of the signes to finde , and why the clouds are to the earth inclin'd ; or why the sunnes fire lookes more pale and bright , than doth his blushing sisters , queene of night . why the yeares seasons vary ; whereupon the youthfull spring , the summer vshers on . and why the summer growes soone old and spent : why autumne her succeeds incontinent : and winter , autumne . or to haue true notion , how these proceed in an orbicular motion , to vnderstand the poles , and how th' are sway'd ; or wherefore the sad comets are display'd . why hesperus , the night-stars doth fore-run ; or lucifer , to warne vs of the sun , is last that shines , and brings vp all the traine . or , for what cause boetes driues his waine . or tell the reason , wherefore saturnes star is stedfast : that of mars still threatning war. &c. these and the like to order and dispose , it must be a diuinitie that knowes . if he should keepe backe his hand , which is as much as to say , to take away loue and vnitie from the workes which hee hath made ; all things would be ready to run into disorder , and to return into the former chaos . to which purpose reade boethius : hic si frena remiserit quicquid nunc amat invicem . bellum continuo geret . &c , if he the bridle should let flacke , then euery thing would run to wracke : and all his works , that now agree in mutuall loue , at war would be . and in this new conceiued wrath , what now with sociable faith , in friendly motions they employ , they then would labour to destroy . &c. the gods know better , what is conuenient and profitable for vs , than we our selues can apprehend or imagine : therefore their wills and pleasures ought alwaies to be petitioned . witnesse iuvenal : nil ergo optabunt homines ? si consilium vis permittas ipsis . &c. must therefore man wish nothing ? shall i shew my counsell ? fit 't is that the gods should know of what we stand in need : let vs then tell our wants to them , who can supply vs well ; for they haue store of all things , and know best , how euery man to fit to his request . and if we be deuout to them in prayer , we soone shall finde , they haue a greater care of vs , than we our selues haue : we with'a blinde and inconsiderat motion of the minde ( as led by lust ) desire first to be sped of a faire bride . next , being maried , we long till we haue issue ; ignorant still , whether to vs they may proue good or ill . the gods alone , in their fore-knowledge see , what kinde of wife , what children these will be . ouid by the way of a comparison hath made him a gratefull and liberall rewarder of all goodnesse that can be in man , whatsoeuer : dij pia facta vident : astris dolphina recepit iupiter : & stellas iussit habere novem . the gods take note of pious acts : the dolphin's made diuine , and plac't in heauen by ioue himselfe , with stars in number nine . and plautus alluding to the same purpose , speakes thus : bene merenti , bene profuerit . male merenti , par erit . to him that merits well , hee 's good againe : but vengeance he stores vp for the prophane . seneca speaking , how fearefull a thing it is to incurre the wrath of god ; and withall , how vaine and effectlesse the anger of man is , compared with it ; saith thus : coelestis ira quos premit , miseros facit : humana nullos , &c. mans anger is in vaine , and no man thralls : heav'ns wrath is terrible , on whom it falls . that god is the most equall and iust god , of all men and all things ; the auenger of the wicked , and protector of the innocent ; heare plautus thus speaking : quotidiè ille scit , quid hîc quaerat malum , qui hîc litem adipisci postulet perjurio . he knowes what euill , daily man acquires : and who , that to accomplish his desires , would compound strife , by periurie . but when the bad , of their false causes , from the iudge haue had a sentence of their sides , all is but vaine ; for he , the matter judg'd will judge againe : and then , the cause vprightly hauing try'de , how shall the ( before ) perjur'd man abide his doome and mulct ? all such as shall abet bad suits , to them his punishment is great . but the iust man , that neither fawn'd , nor brib'd , his name he in his tables hath inscrib'd . another holdeth , that the actions or cogitations of men are so far inferior to the hidden wayes of the gods , that they can no way either dammage or profit them in the least degree whatsoeuer : as lucan ; — si coelicolus furor arma dedisset ? aut si terriginae tentarunt astra gigantes . &c. if either rage should moue the gods to war ; or if the earth-bred gyants should now dare to menace heauen ? mans pietie and loue , by armes or vowes , could no way profit ioue . the reason is , no humane apprehension can once conceiue th' immortall gods intention . and that all praise and thanks are to be rendred vnto him , euen for the least of his innumerable benefits daily and hourely conferred vpon vs ; reade virgil of tytirus : and howsoeuer he intended his words , i take them as they lie . oh milibaee , deus nobis haec otia fecit ; namque erit ille mihi semper deus , &c. o melibaeus , god this leisure gaue ; and i ( but him ) no other god will haue . from this my fold a tender lambe of mine hath oftentimes been offered at his shrine . thou seest ( by his leaue ) how my oxen stray ; and on my rude pipe , ( what i please ) i play . and so much for the poets . diuers nations , but especially the aegyptians , made certaine hierogliphyckes to expresse this sole and supreme deitie : first , by the storke , who is a bird that hath no tongue ; and god created all things in a temperate and quiet silence . inferring vpon this , that man ought not to speak of him too freely or rashly , nor to search too narrowly into his hidden attributes : for so saith pierius . by the same reason hee was hierogliphically prefigured in the crocodile , that frequents the riuer nilus : as the selfe-same author testifies . the aegyptians did interpret him by a circle , which hath neither beginning nor end : thereby figuring his infinitie . pier. valer. so likewise by the eye : for as in all other creatures , so especially in man , the eye is of his other members the most beautifull and excellent , as the moderator and guide of our affections and actions . so god is the bright eye that directeth the world ; who by the apostle iames is called the father of men , vnto whose eyes all thoughts lie naked and open ; who looketh vpon the good and bad , and searcheth into the reines of either , &c. epiphanius writeth , that the vadiadni , who were after called antropomarphitae , were of opinion . that god had a body , and was therefore visible . now the maine reason vpon which they grounded this error , was , because they trusted more to the outward senses , than to the inward intellect ; bringing their authoritie from genesis , wherein they had read , that the first man adam did subsist of soule and body , according to gods owne image . as also from many other texts of scripture , in which the like members and attributes belonging to man , are ascribed vnto god. but this heresie , as saint augustine witnesseth , was vtterly reiected and condemned : for if god were circumscribed or included in a naturall body , he must then necessarily be finite , and therefore not present in all places at once , which takes away his vbiquitie . besides , he should be compounded of matter and forme , and therefore subiect vnto accidents : all which being the characters of imperfection , are no way liable to the sempiternall , immortall , omnipotent , inuisible , and the most consummate and absolute deitie . therefore saint paul makes this acclamation : blessed is the sole-potent , king of kings , and lord of lords , who hath immortalitie , and whose dwelling is in inaccessible light , whom no man euer saw , or can see , &c. now the reason why , as well members belonging to mans bodie , as the affections and passions of the minde , are in diuers places of the holy scripture conferred vpon god ( as to reioyce , to be angry , &c. ) is not because he is composed of outward lineaments , and framed or fashioned as man ; or that he is truly angred , or pleased , doth walke , ascend , descend , or the like ; but that the holy-ghost doth accommodate him●elfe to the imbecilitie and weakenesse of our shallow capacities and vnderstandings , that we may be more capable of the power , wisedome , and incomprehensible workes of the almightie . therefore , saith saint ambrose , is god said to be angry , to denote vnto vs the filthinesse and abhomination of our sinnes and offences ; in his booke entituled , of noahs arke . his words be these : god is not angry , as mutable ; but he is said to be so , that the bitternesse of our transgressions , by which we iustly incur his diuine incensement , might thereby be made more familiar and terrible : as if our sinnes ( which are so grieuous and heinous in his sight ) caused that he who in his own nature is neither moued to wrath or hate , or passion , might be prouoked to anger . of the same opinion is eutherius : in what place soeuer ( saith he ) the sacred scriptures either ascribe the passions of the minde , or any distinct part of the body , to the almighty , as head , hand , foot , eare , eye , or the like ; or other motions of the soule , as anger , fauour , forgetfulnesse , remembrance , repentance , &c. they are not to be vnderstood carnally , according to the bare letter of the text : but all things concerning him are spiritually to be receiued ; and therefore we are not to beleeue , that god hath at any time been visible to our fore-fathers , as he is to the blessed saints and angels , though in many places of the sacred scriptures hee is said to appeare vnto them ( as , to our first father adam in paradise , when he spake to him these words , encrease and multtply : or when he reproued him for eating of the forbidden tree , &c. nor when he spake vnto noah , and commanded him to build the ark. nor when he promised vnto abraham the patriarch , that in his seed all the nations of the earth should be blessed . nor when he often spake to the great prophet moses , in the bush , in mount sinai , and elsewhere ) but it is receiued for a truth , that those forms by which god either appeared , or was heard to speake , was by the seruice and ministerie of his holy angels ; as s. augustine most learnedly disputeth in his third and fourth booke de trinitate . therefore hieronimus cardanus , a man of most excellent learning and judgement , in his booke entituled , de deo & vniuerso , i. of god and the world ; after he hath by many probable reasons and approued testimonies proued , that god by no humane vnderstanding was to be comprehended ; onely that he was a singular cause , one onely god , the originall , fountaine , and beginning of all things , the sole immensenesse and soueraigne perfection ; contemplating nothing but himselfe ; of such light , that hee is onely himselfe capable , of such claritie and brightnesse , that he beholdeth either hemisphere at once , as well the remote as the neerest regions of heauen and earth ; immouable , no way obnoxious to varietie or change ; of such splendor , that mortalitie cannot abide or endure his sight or presence ; of a most subtile essence , alwaies resting . when this and much more he had delated , of his inscrutabilitie and incomprehensible deitie , he concludeth his disputation in these words quaeris ergo quid deus sit ? si scirem , deus essem : nam deum nemo ; novit , nec quid sit quisquam scit , nisi solus deus . i. do'st thou therefore demand what god is ? if i did know , or were able to resolue thee , i should be a god too ; for no man knoweth god , or what he is can any man tel , but god onely . &c. the same cardanus , lib. de vniuerso , touching the late proposition handled in the precedent tractate ; viz. what name belongeth to this incomprehensibilitie ; thus argues : since what god is cannot be knowne , how much lesse can any proper or peculiar name be giuen vnto him , because names are for the most part deriued either from the nature or propertie of that thing or party which is to be named . if then by no possibilitie we can conceiue what the diuine essence is , how can wee confine it to any proper or competent denomination . one scotus , of a most fluent wit and an acute vnderstanding , hath searcht , endeauoured , and excust euen almost all things , to finde out some name or character , in which might be comprehended or contained what god was , as , wisedome , goodnesse , iustice , mercy , truth , and the like , at length hee contrudes all those seuerall attributes within the narrow limit of two bare words , namely ens infinitum : as if it were the most absolute contraction that imagination could beget . and this he laboureth to flourish ouer with many witty and pregnant arguments , too long in this place to relate , for they would require too large a circumstance . concerning the name of god , it is generally obserued , that none can properly be conferred vpon him , because he is onely and alone . and yet to distinguish the creator from the creature , needfull it is that it should be done by some attribute or other : which ineffable name in the hebrew language consisteth of one word containing foure letters , i. iehovah , which descendeth of the verbe haiah , fuit , which is as much as to say , he was , is , and shall be . which declareth his true property ; for as he hath bin alwaies , so hee shall be eternally : for eternitie is not time , nor any part of time. and almost all nations and languages write and pronounce the word by which the name of god is specified , with foure letters onely , foure being a number euen and perfect , because hee hath no imperfection in him . for besides the hebrewes , the persians write the name of god , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and the wisards and soothsayers of that countrey , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : the arabians , alla : the assyrians , adad : the aegyptians , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : the grecians , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the latines , deus : the french , dieu : the spaniards , dios : the italians , idio : the dutch and germanes , gott : the english and scots , godd , with a double d , as hath been obserued in all antiquities . he is likewise called alpha and omega , which are the first and last letters of the greeke alphabet . his epithites or appellations in scripture , are , almighty , strong , great , incomprehensible , vncircumscribed , vnchangeable , truth , holy of holies , king of kings , lord of lords , most powerfull , most wonderfull , with diuers other attributes . some define him to be a spirit , holy , and true , of whom and from whom proceeds the action and agitation of all things that are ; to whom , and to the glory of whom , the end & conclusion of all things is referred . iustine martyr , in his dialogue with tryphon the iew , defineth god in these words : i call him god , that hath essence in himself , and is continually permanent in one and the same kinde , without receiuing any change , and hath giuen beginning to all the things that are created . cicero calleth god a certain intelligence or spirit , free and ready , separate from all mortall mixture or concretion , knowing and mouing all things , and hauing in himselfe an eternall motion . so much many ethnyck authors haue acknowledged , as in their workes is to be frequently read . dionysius in his booke de divin . nominib . is of opinion , that all things which denote perfection and excellence , are in god most eminent , and on him deseruedly to be conferred . on the contrarie , all such things as are subiect vnto imperfection or defect , because they do not fall within his nature , are to be remoued and banished from his description . therfore in these words , ens infinitum , i. infinite being , he includes the prime , chief , and soueraign truth , soueraigne goodnesse , soueraigne mercy , soueraigne iustice , wisedome , power , benignitie , beneficence , clemency , intelligence , immortalitie , immobilitie , invariabilitie , amabilitie , desiderabilitie , intelligibilitie , stabilitie , soliditie , act , actiue , mouer , cause , essence , substance , nature , spirit , simplicitie , reward , delectation , pulchritude , iucunditie , refreshing , rest , securitie , beatitude , or whatsoeuer good , laudable , or perfect thing can fall within the conception or capacitie of man. but when all haue said what they can , let vs conclude with saint augustine , solus deus est altissimus quo altius nihil est : onely god is most high , than whom there is nothing higher . and in another place , quid est deus ? est id quod nulla attingit opinio : id est , what is god ? hee is that thing which no opinion can reach vnto . there is no safetie to search further into the infinitenesse of the diuine nature , than becommeth the abilitie of finite man , lest we precipitate our selues into the imputation of insolence & arrogance . for god saith in iob , comprehendaem sapientes in astutia eorum : which is as much as had he said , i will make it manifest , that the wisedome of all those who seeme to touch heauen with their fingers , and with the line of their weake vnderstanding to take measure of my nature , is their meere ignorance ; & let them beware lest their obstinacie ( without their repentance , and my mercie ) hurry them into irreuocable destruction . augustus caesar compared such as for light causes would expose themselues to threatning dangers , to them that would angle for small fish with a golden hooke ; who should receiue more dammage by the losse of the bait , than there was hope of gain by the prey . there is reported a fable of an huntsman , who with his bow and arrowes did vse to insidiate the wilde-beasts of the wildernesse , and shoot them from the couerts and thickets ; insomuch that they were often wounded , and knew not from whence . the tygre more bold than the rest , bad them to secure themselues by flight , for he onely would discouer the danger . whom the hunter espying from the place where he lay concealed , with an arrow wounded him in the leg , which made him to halt and lagge his flight . but first looking about him , and not knowing from whom or whence he receiued his hurt , it was the more grieuous to him . him the fox meeting , saluted and said , o thou the most valiant of the beasts of the forrest , who gaue thee this deepe and terrible wound ? to whom the tygre sighing replied , that , i know not ; onely of this i am sensible to my dammage , that it came from a strong and a daring hand . all ouer-curious and too deepe inquisitors into diuine matters , may make vse of this vnto themselues . sentences of the fathers concerning the trinitie in vnitie , and vnitie in trinitie . avgustine , lib. de trinitate , we reade thus : all those authors which came within the compasse of my reading , concerning the trinitie , who haue writ of that subiect , what god is ? according to that which they haue collected out of the sacred scriptures , teach after this manner ; that the father , the sonne , and the holy-ghost , of one and the same substance , in an inseparable equalitie , insinuate one and the same vnitie : and therefore there are not three gods , but one god , though the father begot the sonne : therefore he is not the sonne , being the father : the sonne is begot of the father , and therefore he is not the father , because the sonne . the holy-ghost is neither the father nor the sonne , but onely the spirit proceeding from the father and the sonne ; and to the father and the sonne coequall , as concerning the vnitie of the trinitie . neither doth this infer , that the same trinitie was borne of the blessed virgin mary , crucified vnder pontius pilat , buried , and rose againe the third day , and after that ascended into heauen : but it was onely the sonne who died and suffered those things ; the father , the sonne , and the holy-ghost , as they are inseparable , so they haue their vnanimous and vnite operations . and againe , lib. . de trinitate : neither more dangerously can a man erre , neither more laboriously can a man acquire , neither more fructiferously can any thing be found , than the holy trinity . lib. . conf. o eterna veritas , & vera charitas , & chara eternitaes , tues deus meus , &c. o eternall veritie , and true charitie , and high-prised eternitie , thou art my god , and to thee day and night do i suspire . and lib. . de trinitat . cap. . wee so vnderstand god , if we can conceiue him , and as farre as we may apprehend him , that hee is good without qualitie , great without quantitie ; a creator , without need of his creature ; present , without place , containing all things , without habit , without confinement to localitie , all and euery where , euerlasting without time ; making all things mutable , without change in himselfe , suffering nothing . and whosoeuer doth thinke god to be such , though by no inquisition he can finde out what hee is , let him piously beware , as farre as in him lieth , to imagine any thing of him that he is not . iustinus martyr saith , vnus reuera est vniuersitatis deus huius , qui in patre , & filio , & spiritu sancto cognoscitur . i. there is in truth one god of this vniuerse , which in the father , the son , and the holy-ghost is apparantly knowne . another father saith , god is in himselfe as alpha and omega ; in the world , as a creator and protector ; in the angels , as a sweet smell and comelinesse ; in the church , as the father of his familie ; in the iust men , as an helper and guardian ; in the reprobate , as a terror and horror . tertullian saith , let the sacrament of the oeconomia be euer obserued , which disposeth the vnitie in trinitie ; the father , the sonne , and the holy-ghost , three not in state , but degree ; not in substance , but in forme ; not in power , but in species : yet of one substance , one state , and of one power , because one god ; of whom these degrees , these formes , these species subsist , which are in the name of the father , son , and the holy-ghost . and as clemens alexandrinus saith , let vs praise the father , the son , with the holy-ghost , who is one and all things , in whom are all things , by whom all things , euery way good , euery way beautifull , euery way wise , euery way iust , to whom be glory world without end . aug. saith further , whosoeuer of the philosophers ( whose opinion was of god ) held , that he was of all creatures the effectiue ; of all knowledge the light , of all actions the soueraigne good , that from him vnto vs are deriued the beginning of nature , the truth of doctrine , and the happinesse of life ; those before the rest wee preferre , and that they come neerest vnto vs wee confesse . and in another place : this onely god is all things vnto thee : if thou beest hungry ? bread. if thirsty ? water . if thou beest naked ? in immortalitie he is thy cloathing . and elsewhere ; whether we be in tribulation and sorrow , or whether we be in prosperitie and joy ; he onely is to be praised , who in our aduersitie instructeth vs , in our ioy comforteth vs. let the praise of god neuer depart from the heart and tongue of a christian ; not to praise him onely in our ioy , and speake euill of him in our sorrow ; but as the psalmist himselfe writeth , let the praise of god be alwaies in my mouth . do'st thou reioyce ? acknowledge then the father that smileth vpon thee . art thou in sorrow ? acknowledge the father , who is thy chastiser . whether hee cherisheth or correcteth thee , it is done to him for whom he prepareth his heritage . we reade gregory speaking of this sole and onely god thus : he remaineth between all things , he is without all things , aboue and below all things ; superior by his power , inferior by his sustentation , exterior by his magnitude and greatnesse , interior by subtiltie and finenesse : aboue , gouerning ; below , containing ; without , compassing ; within , penetrating . and elswhere : therefore god declareth his praises vnto vs ; that hearing him , we may know him ; knowing , loue him , louing , follow him ; following , gaine and enioy him . to which the psalmist alludeth , saying , the strength of his workes he will shew vnto his people , that hee may giue them the inheritance of the nations . as should hee more plainely haue said , therefore he sheweth the power of his works , that such as heare him might be enriched by him . ambrose thus writes : the assertion of our faith is , that wee beleeue one god , not as the gentiles doe , separate the son from the father ; nor as the iewes , deny the sonne begot of the father within time , and borne of the blessed virgin : nor as sabellius , to confound the father and the word , making thereby them to be one and the same person : nor as photinus , to dispute how the son was borne of the virgin : nor as arrianus , to make more and vnlike potestat●s , and more gods , according to the error of the gentiles ; because it is written , heare ô israel , the lord thy god is one god. againe , if the seraphims did stand , how did they fly ? or if they did fly , how did they stand : ( as esay . vers . . ) if we cannot comprehend this , how shall we conceiue what god is , whom we haue not seen ? again , god is not seene in place , but in a pure heart ; with corporeall eyes he is not sought , not in sight circumscribed , not by touch felt , not by voice heard , not by gate perceiued ; being absent , seen ; being present , inuisible . and elswhere , for our vnderstanding , for our strength , for our faith , let vs striue to see what god is , and whether any thing may be compared vnto him ? certainely he is the same ; of whom to speake ? is to be silent : whom to value ? he is not to be rated : whom to define ? he still encreaseth in his definition . he with his hand couereth the heauen , and in his fist graspeth the whole circumference of the earth ; whom by our boldnesse wee lose , by our feare wee finde , &c. hier. contra pelagium : deus semper largitur , semper donatur est , &c. god is euer giuing , and alwayes a donor ; it sufficeth me not that he giueth once , vnlesse he giueth alwayes . i aske that i may receiue ; and when i haue receiued , i craue againe . i am couetous of enioying gods benefits , neither is hee deficient in bestowing them , nor am i satisfied in receiuing them : for by how much the more i drinke , by so much the more i am thirsty . saint bernard in one of his sermons saith , quid tam necessarium perditis ? quid tam aptabile miseris ? quid tam vtile desparatis , &c. what thing is so necessarie to the lost ? what so to be desired of the wretched ? what so profitable to the desperate ? as christ , the health , the forme exemplar , the life wholesome ; the health of the weake , flame to the feruent , life to the hoping : hee came a physitian to the sicke , a redeemer to the sold , a way to the erring , a life to the dead : he came with health , with ointments , with glory ; not without health , iesus ; not without ointment , christ ; not without glory , the sonne of god. and elsewhere ; how rich art thou in mercy ? how magnificent in iustice ? how munificent in grace ? ô lord our god , there is none who is like vnto thee ; so plenteous a giuer , so liberal a rewarder , so holy a releaser : by thy grace thou respectest the humble ; by thy iustice thou iudgest the innocent ; by thy mercy thou sauest the sinner . &c. philosophicall sentences concerning god. all men haue notion and knowledge of the gods ; and all of them assigne a soueraigne place to one diuine power , as well the greekes as the barbarians . the nature of things cannot be ill gouerned : the principate and dominion of many cannot be profitable , therefore of necessitie there must be one only prince and ruler . what the pilot is in the ship , what the charioter is in the chariot , what the leader of the song is in the chorus or antheme ; what the law is in the city ; or the generall in the field ; the same is god in the world . god , if thou respectest his force ? he is the most able : if his feature ? he is the most beautifull : if his life ? immortall : if his vertue ? hee is the most excellent . seneca saith , god is neere thee , with thee , within thee ( so i say , lucilius : ) a sacred spirit hath abode within vs , the obseruer and register of whatsouer we do , be it good or euill ; and according as we vse it , so it dealeth with vs : none can be a good man without god. can any adde to his forme or feature without him ? he giueth all magnifique and erect counsels to euery good man : and who can doubt ( my lucilius ) but , that we liue and breathe is the gift of god immortall . the first worship of god is , to beleeue there is a god : next , to allow of his maiestie : then , of his goodnesse , without which no maiestie can be . to acknowledge that it is he who gouerneth the world , ordering all things as his owne , and takes all mankinde to his protection . plato auerreth , that the world was made by god , and that he is the great creator ; that his charity was the cause of the creation thereof , and the originall of all things : that hee is the soueraigne good , transcending all substance or nature . to whom all things haue recourse , he himselfe being of full perfection , and not needing sacietie . cicero concludeth thus : what can be more manifest and plain , than when our contemplation is beat vpon heauen and heauenly things , but to stay our selues vpon this , that there is one sole power , of a most excellent minde , by which all these are gouerned ? it is so manifest that there is a god , that whoso shall dispute against it , we shall hold him for no better than a mad man. he saith also , there was neuer great and eminent man without diuine inspiration . and , that it is an euill and wicked custome , to dispute wherein there is any question , whether there be a god or no ? be it from the heart or otherwise . lucius apuleius writeth , that the chiefe or soueraigne god is infinite , not onely in the exclusion of place , but in the excellencie of nature . that nothing is more perfect or potent than god. that he is free from all passions , and therefore can neither be sad nor reioyce : neither to will or nill any thing that is rash or sudden . that he differeth from men , in the sublimitie of place , perpetuitie of life , and perfection of nature . to which i will onely adde that of diagoras , the remarkable atheist , remembred by cicero : who when he came to samothrace , and a friend of his speaking after this manner vnto him ; o thou , who art of opinion that the gods haue no care of mankinde : do'st thou not obserue from so many written tables , that multitudes of men haue escaped shipwrack , by making vowes to the gods , who else had bin drowned in the sea ? to whom he answered ; i see indeed and heare of diuers , who after their escape , haue left such memorie of their gratitude behinde them : but amongst them all i finde no remembrance of any one man who perished by storme or tempest , &c. apothegmes concerning god. thales being demanded , what god was ? made answer , he only that had no beginning , and shall neuer see end . he said also , that men ought to beleeue there is a god , and that he seeth all things , and filleth all places ; which is a great reason to enduce men to be more chast and vertuous . the same being asked , whether the actions of men could passe without his knowledge ? he answered , no , nor their very thoughts . intimating , that we ought not onely to keepe our hands cleane , but mindes pure also : since we are to beleeue that the diuine power is interessed in the secrets of our hearts . againe being demanded , what in all the nature of things he held to be the first and most antient ? replied , god. and being importuned to shew his reason ; sayd , because he neuer began to be . cato vticensis , when things vnhappily succeeded with pompey the great , and that the victorie enclined to iulius caesar ; said , in diuine things there is much darkenesse and mysterie : for when pompey enterprised designes beyond all right and equitie , his affaires succeeded well with him ; but now when with great justice he vndertooke the libertie and patronage of the commonweale , fortune was aduerse vnto him . xenophon was wont to say , that men in their prosperitie ought most to worship and honour the diuine powers ; that when necessitie or aduersitie happen , they may call vnto them as to their beneuolent and best friends . but men for the most part now , in their prosperitie so stupidly forget them , that in ther extremitie they can hardly find the way vnto them . iamblicus said , as when the sunne riseth in the east , darknesse cannot endure his presence , but the night flieth , and is suddenly chased away , no way hindring his light and lustre : so the diuine power euery where shewing his refulgence , and filling them with all good things , no perturbation can in the presence thereof haue place , but is suddenly disperst and scattered . stobaeus reporteth of calicratides pythagoricus , that hee held opinion , that the world was therefore called by the greekes kosmos , because by the common diacosmesia , i. the comely administration of all things , it was directed and gouerned by one who is the best ; and truely that one optimate is god himselfe , who existeth after his thought and will , liuing , coelestiall , incorruptible , the beginning and cause of the dispensation of all things whatsoeuer . illustrations by the way of comparison , concerning god. as the sunne which is visible vnto vs , we no way can behold but by the helpe of the sunne it selfe ; and wee behold the moone and the stars , being aided by their owne lustre ( so that for the aspect of the light we must of necessitie be beholden to the light : ) so god by himselfe illustrateth the knowledge of himselfe , none co-operating , none aiding , as a thing transcending the strength of all things . saint chrisostome saith , as that man who will venture to saile into an vnbounded ocean , when he hath gone as far as he can and can finde no end of his journey , striueth to returne the same way , and to arriue at the same port from whence hee first launched : so the antient philosophers and orators , striuing to find out the essence and true nature of the great deitie ; ouercome in their speech , and confounded in their knowledge , confessed at the last they could proceed no further in his search , because it was incomprehensible , and not within the compasse of their mortall capacities . iustine martyr vseth this comparison : as that which is one , or the monady , is the beginning of all number , yet helpeth nothing to the perfection thereof ( for if it were not the beginning of number , yet notwithstanding it were perfect in it selfe ; or being made the beginning of number , it is neither lessened nor augmented : ) so god before the creation was perfect in himselfe , and after the creation was not multiplied nor augmented ; and therefore none of these things whatsoeuer proceeding from the creation , can either encrease or adde vnto god. d. basilius maketh this similitude : as there is no man who doth not onely praise , but admire the sunne , his greatnesse , his pulchritude , the simmetry of his raies , and splendor of his light ; notwithstanding , if he shall with great diligence and constancie behold it , the sharpnes of his sight shall be thereby much debilitated and abated . euen so ( saith he ) i finde my selfe much defected and disabled in my knowledge and vnderstanding , when i earnestly labour and study to finde out what god is . of whom thalasius saith , quod lux est videntibus & visis , &c. the same thing the light is to the seer and things seene , god is vnto the intelligents and the intellects ; who as he is vnknowne to vs according to his essence , so is he immense according to his maiestie . iustine martyr saith , as this common sun diurnally visible vnto all , shineth neither more nor lesse vpon one man than another , without partialitie or difference communicating his vertue equally vnto all ; yet such as are of the quickest and sharpest sight receiue more of his splendor than others ( not that he shines more brightly vpon them than the rest , but by reason of their excellent perspicacitie ) and such as haue weake eyes are not sensible of so much lustre , because of their dulnesse : so ought wee to thinke of the sunne of iustice , who is present indifferently to all according to his essence ; but we mortall men , dull and blinde sighted , by reason of the sordid nature of our sinnes , being vnfit to entertain the excellencie of his diuine splendor ; yet his proper church , by the pure and cleare eye of faith , by the helpe and grace of the holy-ghost is much more able to entertain it . for as the sunne shining alike on all , is not alike apparant vnto all ; so the word according to the essence thereof being present to all , yet is it no where so truely and pathetically receiued and conceiued , as in gods proper temple . i conclude these with plutarch : as to some ( saith he ) it is lesse euill or dammage , not to see at all , than to see vnperfectly : ( as it happened to hercules , who looking vpon his children and taking them for his enemies , ●lew them ) so it is lesse sinne in man , to beleeue there be no gods at all ; than knowing them and beleeuing them , either so carelesly to despise them , or so maliciously to offend them , &c. to such as shall dreame of many , or more gods than one , saint augustine giueth this answer ; nec ideo troia perijt quia minervam perdidit , &c. let no man be so vain and idle , to imagine that troy perished and was vtterly destroyed , by reason of the stealing thence the statue of the goddesse minerva● but let them first examine what the goddesse lost , before they lost her . if you say , her keepers ; you then say true : for her keepers being slain , it was no maisterie to take her thence , being but an idoll : neither was it the idoll that kept the men , but the men that kept the idoll . against all reason therefore it was , to adore such a statue for a protectresse and guardian of the place and people , who was neither able to secure her selfe , nor safegard those who had the charge of her temple and person . he addeth in another place , that the kingdome of the iewes was founded and established by and in one god alone , and not many ; being protected by him so long as they truly serued him . it was hee who multiplied the people in egypt ; whose women in their childe-birth invoked not lucina , neither did their men in passing the red sea call vpon neptune : they solicited no nymphs when they dranke water which gushed out of the rock : neither did they sacrifice to mars when they conquered amalek : but they atchieued more glorious victories by the power of their one and onely god , than the romans euer obtained at the hands of their multiplicitie of gods . what need ( saith lactantius ) hath the world of many gods , vnles they imagin that one of himself is not able to vndergo so great a charge ? he that is not omnipotent cannot be a god : and if he be omnipotent , what need hath he of any partner . if god in himselfe be omnipotent , there can be but one ; for if the superiour power be imparted amongst many , then no one can be all-sufficient . besides , the more they are in number , by consquence they must be the weaker in power . concluding thus , the diuine power which belongeth vnto god alone , cannot be diuided among many ; for whatsoeuer is capable of diuision , muw necessarily be subiect to corruption , than which nothing can be more repugnant to the diuine nature . concerning which , i obserue an excellent emblem from iacob . catsius , embl. lib. . with which i purpose to conclude this second tractate . the emblem . a fisherman hauing fastened his boat by a rope vnto a great rocke , seeming to plucke the rocke ( which is immouable ) vnto him , but draweth both himselfe and his vessel vnto it , by the which he reacheth the shore . the motto , quod movet , quiescit . concerning which , herman . paeinander vseth these words ; omne motum , non in moto , movetur , sed in quiescente ; & id quod movet quiescit . to which buchanan alludeth , in his paraphrase vpon the psalme , in these words : ille flammantis , super alta coeli culmina , immotum solium locavit et suo nutu facilè vniversum temperat orbem . the lord hath prepared his throne in heauen , and his kingdome ruleth ouer all . and iames . . euery good giuing and euery perfect gift is from aboue , and commeth downe from the father of lights , with whom is no variablenesse nor shadow of turning . the effect of which the author thus explicates : tu rupes , qui cuncta trahis , qui cuncta gubernas , et tamen intereate penes alta quies : nulla subit te cura ( pater ) tamen omnia curas ; astra solumque moves , nec tibi motus inest . thou art the rocke , draw'st all things , all do'st guide ; yet in deepe setled rest do'st still abide . vntoucht with care , thou car'st for all that be : mov'st heauen and earth , yet motion 's not in thee . according with this is the saying of seneca the philosopher ; necessitate , non aliud effugium est quam velle quod ipsa cogit . i. there is no other auoiding of necessity , than to be willing to that which it compells thee to . it is catsius word vpon the foresaid emblem ; ad trahens , abstrahor . vpon which i reade him thus : fata reluctantes rapiunt , ducuntque sequentes : cedere qui non vult sponte , coactus abit . fates , the rebellious , force , th' obedient shield : who striue against them are compel'd to yeeld . seneca the tragicke poet , in oedip. we reade thus : fatis agimur , cedite fatis , non sollicitae possunt curae mutare rati foedera fusi quicquid patimur mortale genus , quicquid facimus venit ex alto . yeeld to the fates , for they vs leade : not all our cares can change the thread decreed vpon ; what euer wee ( subiect to fraile mortalitie ) suffer , or act ; if rest or moue , euen all of it comes from aboue . a meditation vpon the former tractate . i ' haue wandred like a sheepe that 's lost , to finde thee out in euery coast : without , i haue long seeking him , whilest thou ( the while ) abid'st within . through euery broad street and streit lane of this worlds city ( but in vaine ) i haue enquir'd . the reason why ? i sought thee ill : for how could i finde thee abroad ? when thou meane space hadst made within , thy dwelling place . i sent my messengers about , to try if they could finde thee out . but all was to no purpose still ; because indeed they sought thee ill : for how could they discouer thee , that saw not when thou entredst me ? myne eyes could tell me ; if he were not colour'd , sure he came not there . if not by sound , my eares could say , he doubtlesse did not passe my way . my nose could nothing of him tell , because my god he did not smell . none such i relisht , said my taste ; and therefore me he neuer past . my feeling told me , that none such there entred ; for he none did touch. resolv'd by them how should i be , since none of all these are in thee ? in thee , my god ? thou hast no hew , that mans fraile opticke sence can view : no sound the eare heares : odour none the smell attracts : all taste is gone . at thy appearance : where doth faile a body , how can touch preuaile ? what euen the brute beasts comprehend , to thinke thee such , i should offend . yet when i seeke my god , i'enquire for light ( than sunne and moone much higher : ) more cleare and splendrous ' boue all light ; which th' eye receiues not , 't is so bright . i seeke a voice , beyond degree of all melodious harmony : the eare conceiues it not . a smell which doth all other sents excell : no floure so sweet ; no myrrh , no nard , or aloes , with it compar'd ; of which the braine not sensible is . i seeke a sweetnesse , ( such a blesse ) as hath all other sweets surpast ; and neuer pallat yet could taste . i seeke that to containe , and hold , no touch can feele , no embrace infold . so far this light the raies extends , as that no place● it comprehends . so deepe this sound , that though it speake , it cannot by a sence so weake be entertain'd . a redolent grace the aire blowes not from place to place . a pleasant taste , of that delight , it doth confound all appetite . a strict embrace , not felt , yet leaues that vertue , where it takes it cleanes . this light , this sound , this sauouring grace , this tastefull sweet , this strict embrace , no place containes , no eye can see : " my god is ; and there 's none but hee . ¶ fecisti nos domine ad te ; inquietum igitur est cor nostrum , done● requiescat in te. s. augustine . the throne . ex muner : iokan : o● math : christmas artist : the argvment of the third tractate . of th' vniuerse , the regions three , and how their part● disposed be ; how gouerned , and in what order , in which no one exceeds his border . that moses arke , in all respects , vpon the worlds rare frame reflects . both how and when ( by power diuine ) the sunne and moone began to shine . the day of our blest sauiours passion compar'd with that of the creation . how euery star shines in his sphere ; what place they in the zodiacke beare . and of the twelue signes a narration ; their influence , aspect , and station . to proue no former worlds haue bin ; and this must perish we liue in . the vainnesse lastly doth appeare , of plato's great and vertent yeare . ¶ the second argument . all glory to the holy-one , euen him that sits vpon the throne . the thrones . wee from the workman , to the worke proceed : the powerfull doer , to the glorious deed. this vniuerse , created first , then guided , into three ample regions is diuided : the first is call'd super-coelestiall : the next , coelestiall , or ethereall ; both constant in their kindes : the third doth vary , ( in which we liue ) as meerely elementary . the first , of angels is the blessed dwelling ; ( the later two many degrees excelling : ) the next , of starres and planets keeps the features : the last , of man , beast , and all mortall creatures . the first doth with incredible lustre shine : the second vnto it ( as lesse diuine ) participating both ( lest time should faile ) darknesse and light , weighes out in equall scale . the third enioyes both these , ( as who but knowes it ) but how ? so , as the second doth dispose it . the first , doth immortalitie containe , a stable worke , and euer to remaine . there 's in the second too a stable face , but yet mutation both in worke and place . there 's in the third , all change , but no stabilitie , 'twixt life and death a constant mutabilitie . like the pure nature of his diuine minde he made the first : then , bodies in their kinde void of corruption , he the next created : the third , full of all frailties fabricated . foure elements he placed in the lower , foure in the vpper , in the highest foure : terrestriall , these , earth , water , aire , and fire : celestiall and etheriall , that aspire to place more eminent , in this order runne , luna , mercury , venus , and the sunne . super-coelestiall , and of highest state , the angell , the arch-angell , principate , and seraphim the last . the earth , commixt of all things to corruption apt , he fixt in the worlds lowest part , but not to moue . the selfe same power ordain'd in heauen aboue continuall motion : but to such we call natures which are super-coelestiall , he gaue intelligent force abiding still , and not to suffer change . so ( by his will ) this our inferior water is in great discord with fire , and suffocates his heat : water coelestiall feeds it without cease ; to which the supreme region giues encrease . terrestriall aire lends breath ; coelestiall , ioy , and solace free from trouble or annoy . super-coelestiall , euery good thing lends . so , by the might that through this worke extends , this lower fire consumes , and all things burnes : fire next aboue , the heate to liuely'hood turnes : fire super-eminent ( which to reueale no frailtie can ) kindleth with loue and zeale . the antient cabalists and rabbins say , ( who knew the old law well ; for those were they who tooke vpon them to explain't ) that he , whose high incomprehended maiestie is beyond all dimention , when he gaue moses direction , in what forme hee 'd haue his tabernacle fashion'd ; that the same was a meere modell of the whole worlds frame . for instance , 't was into three parts diuided ; so the large vniuerse , diuinely guided , on three parts doth subsist , answering to those god in the former fabricke did dispose . now as that part which is sublunary , being lowest of the three , doth alwaies vary , as subiect to corruption and mutation , by reason of the elements alteration ; as seene , in life begun , then death pursuing ; th' originall of things , and then their ruin ; and these in a vicissitude . euen so , the arkes first part ( as suting this below ) was without couerings , open to the aire , and subiect to all weathers , foule as faire : for in that court there was no difference had , the iust and vniust met , the good and bad , prophane and holy ; creatures of all fashion were to this place brought , in whose immolation and sacrifice , was then exprest the qualitie of life and death , ( the type of our mortalitie . ) now of the contrary two regions be , or temples , which comparatiuely we ( as in the former references ) call coelestiall , and super-coelestiall . and these are plac'd in eminent degree beyond the rage of force or iniury , of alteration , or the staine of sinne , ( since the proud lucifer first fell therein , and was precipitate thence : ) so that the two parts of this earthly tabernacle do answer the former , as alike extended ; 'gainst shoures , storms , haile , snow , cold , & heat defended , by a faire roofe , so that all sordid , base , and vncleane things , in them can find no place . againe , as both are holy , yet the one is ' boue the other sacred , being the throne or place of the blest angels , seated higher ; in which they in a most harmonious quire sing halleluia's : so in this below there be two holy roomes ( as all men know ) the first of them we onely holy call ; the other , holy , holiest of all . againe , as this terrestriall world doth yeeld , as well to men , as brute beasts of the field , both house and harbor ; and the next aboue , ( in which the seuen bright errant planets moue ) shines with coelestiall splendor ; but the third , beyond these two , blest mansions doth afford vnto the angels hierarchy . the same was visible in moses curious frame : in the first court thereof were frequent , men and beasts together ; in the second then the candlestickes with seuen lights did shine cleare ; but in the third ( most holy ) did appeare the cherubims , with wings far stretcht . againe , as moses ( so the scripture tells vs plaine ) ten curtaines to his sacred machine made ; so in the three parts of the world , are said to be no lesse than ten distinct degrees . and first of the super-coelestiall , these , th' angels , arch-angels , and the principates , thrones , dominations , vertues , potestates , the cherubims and seraphims ; then he , ( aboue all these ) the supreme deity . in the coelestiall ten , and thus they run , luna , mercury , venus , and the sun , mars , ioue , and saturne ; then the starry heauen , crystalline and empyriall , make them euen . in this below the moone , where we now liue , are likewise ten degrees , to whom we giue these characters ; first , the foure elements , mystae , impressions , herbs , fruits , trees , and plants , beasts , reptile creatures , and the tenth and last , materia prima : so their number 's cast . againe , as in this tabernacle were iust fifty strings or taches , which did beare so many rings , by which the curtaines hung , all vniformly , and in order strung : so this worlds fabricke , ( subiect to fraile end ) of fifty rings or ●oinctures doth depend ; and of these , twenty vniuersall are ; twenty and nine be styl'd particular ; generall the last . the first twice ten amount thus in their order , and by iust account : vnitie in it selfe ; parts with parts knit ; essence with essence ; and the next to it , proprietie with essence ; forme not estrang'd from subiect : the transforming with transchang'd ; art , with the subiect matter dealing sole ; parts separable annexed to the whole ; inseparable parts on th' whole depending : the cause ioyn'd to th' effect ; and that extending to the intrinsicke : then , the inward cause ioyn'd to the effect ; but subiect to the lawes of a beginning : cause finall with respect only vnto the primarie effect : then the cause finall , which doth neuer vary from the effect , which is call'd secondary : the primarie effect with the cause met ; the secondary effect in order set euen with the cause : forme likewise , that 's ally'd to forme : the middle with the extremes comply'd : the thing corruptible , on that to wait which no corruption can participate . &c. the rest , particular coniunctions be , still corresponding vnto each degree of the worlds triple regions ; ten terrestriall ; coelestiall ten ; supercoelestiall , nine onely : that which thirty makes complete ( as the most generall ) titled is the great coniunction of the world with him that made it ; ( of the foundation , and the god that laid it . ) all these particular steps seeming perplext , thus you shall finde amongst themselues connext . 'twixt the first matter and the elements , there a chaos is : twixt th' elements appeare , and what 's call'd mixt , impressions : now betweene the stones and earth , a kinde of chalke is seene ; 'twixt earth and mettals , that which th' artist calls * margasites , with other mineralls . 'twixt stones and plants , male-pimpernell hath place : 'twixt plants and anaimals , * zophita's race , participating both : being such as haue both sence and growth , and yet are forc't to craue their nutriment , ( with their encrease and chering ) from their owne roots , but to the stones inhering . creatures that water and of earth partake , are otters , beauers , tortoises , who make vse of two elements : 'twixt sea and aire , the flying fish , that doth to both repaire : betwixt meere animals and man , is set the ape , the monkey , and the marmoset : betwixt the bruits that onely haue quicke sence , and those that haue a pure intelligence , man hath his place . from the first propagation , there is of things a tenfold generation . the first composure hath a true descent from the first matter , and from accident , and cinis call'd : the next exsists of three ; matter , forme , accident , such th' elements be : from two sole elements the third hath being , vapor and exhalation ; one agreeing with aire and water ; th' other doth aspire to take his nature from the aire and fire : the fourth , his essence and existence shrouds beneath three elements ; such be the clouds : the fifth to their creation haue accited the whole foure , to their naturall formes vnited ; such , mettalls be , and stones : ( plants , they suruiue by vertue of a body vegetati●e . ) the seuenth hath life and sence , and doth include beasts of all kinde , irrationall and rude . the eighth , gods image , ( of far more respect ) man , who hath life , with sence and intellect . the ninth , ( of a more subtile essence far , inuisibilitie , and excellence ) are the angels . but the * tenth ! who dares aspire further of his eternitie to enquire ? or go about to apprehend , that he " who containes all things , should contained be ? he , who of nothing , all things did compact ; whose will 's his worke , and euery word his act ; who , as he made all creatures , still doth feed them , of his meere goodnesse , ( not that he doth need them : ) who in all places , without place doth dwell , " soueraigne , immense , the only doth excell . this leades me to a needfull contemplation , to thinke how vaine is wisedomes ostentation ; since we gods praise can no way more aduance , than by acknowledging our ignorance . which thus th' apostle doth anatomise : if any in this world would be held wise , let him be then a foole , so , wise to seeme ; since the worlds wisedome is in gods esteeme meere foolishnesse . to thinke our selues exact in any thing ; we but from him detract . wisedome shall publish her owne commendation , reioycing , in the centre of her nation , of god be honour'd , in his temple tryd'e , and before his great power , in triumph ride . her presence , by her people be desir'd , and in all holy meetings much admir'd : in confluence of the chosen she shall stay , and by the blessed be much prais'd , and say , of all gods creatures , the first borne am i , and issu'd from the mouth of the most-high . the light that failes not , was by me first made ; the lower earth , as with a cloud , i shade . my dwelling is aboue , where light first shone ; and in the pillar of the cloud , my throne . alone , the compasse of the heav'n i round , and can the seas vnbottom'd channels sound ; all seas , and earth , and nations , i enioy , and with my power , all proud hearts i destroy : in all these things i wisht that rest might cease me , in some inheritance that best might please me . so , the creator gaue me a command ; euen he that made me by his powerfull hand , appointed , that in iacob i should dwell , and plac't mine heritage in israel ; that i , amongst the chosen , might take root . ( and willingly i did assent vnto 't . ) from the beginning , er'e the world was made , by him i was created , not to fade : i serv'd him in his holy habitation , and so in sion had my setled station . my power was in ierusalem , his best belov'd of cities , where he gaue me rest : an honour'd people did my name aduance , the portion of the lords inheritance . like a strait cedar i am set on high , that seemes in lebanon to braue the sky . i like a cypresse tree my branches fill , that hath tooke root on top of hermon hill . and like a palme about the banks i grow ; or like a rose planted in iericho : like a faire oliue in a pleasant field ; or a plane tree , where furrowes water yeeld . besides , like to the cinnamom i smel , or bags of spices , being mixed well . i , as the best myrrh , a sweet odour gaue , such as the galbanum and onix haue ; that sent which doth the pleasant storax grace , or rich perfume that sweetens all the place . my boughes i like the terebinth haue spred , ( branches , with grace and honour furnished . ) as doth the vine , i made my clusters swell : my fruit was of an odoriferous smell ; the floures i bore were of a pleasant hew , and from their fruit , honour and riches grew . i am the mother of faire loue , of feare , knowledge , and holy hope , ( to me all deare . ) and vnto euery child my wombe forth brings ( as god commands ) i giue eternall things . all grace of life and truth in me remaine ; all hope of life and vertue i retaine . come to me then , you that desire me , still , and of my blest fruits freely taste your fill : for my remembrance doth breed more delight , than hony to the hungry appetite . my'inheritance is of much sweeter taste than hony-combes : my name shall euer last . who eats me , after me shall hunger sore ; and he that drinks me vp shall thirst the more . who so shall to my counsell lend an eare , ruine or sad disaster need not feare . he that works by me neuer shall offend : who makes me knowne , shall life haue without end . these of the booke of life are the contents , and moses law in the commandements : the couenant of the most high god , to ' inferre the knowledge of that truth which cannot erre , commanded as an heritage most sure , to iacobs house for euer to endure . then , with the lord the signes of valour leaue , and be not saint or weary , to him cleaue . the lord almighty for your god you haue ; hee 's but one god , and none but he can saue . who hath ordein'd , that there in time shall spring from dauids line , a high and mighty king , to sit vpon the throne for euermore ; whom all the heathen nations shall adore : he filleth all things with his wisedome , so as physon and as tigris ouerflow in time of new fruits . th' vnderstanding he makes to abound , as we euphrates see , or iordan , rise in haruest . as the light , so knowledge he makes shine , equally bright : which in the exercise thereof excells , as geon in the time of vintage swells . the first man of her knowledge stood in doubt , nor shall the last man truly finde her out : for the conceptions fashion'd in her braine , are more aboundant than the boundlesse maine ; yea , all her hidden counsels more profound than the great deepe , which neuer line could sound . out of my mouth , i ( wisedome ) flouds haue cast ; am ( like a riuers arme ) growne broad and vast , and like a conduit pipe of water cleare , run into paradise to hide me there . i 'le water my faire garden , ( then i said ) the pleasant ground which i haue fruitfull made : into a flood my ditch grew , at the motion , and instantly my floud became an ocean . for i make doctrine like the light to shine , ( the mornings light ) by me 't is made diuine . th' earths lower parts ( euen those that are most deepe ) i will pierce through , and looke on all that sleepe ; for i haue power to awake them from the dust , and lighten all who in the lord shall trust . there is a doubt , in which some men desire to be resolv'd , ( what will not man acquire to attaine the height of science ? ) as to know at what time time began : further to show , in which of the foure seasons of the yeare , the sun , the moone , and planets did appeare . some say , when god the worlds faire frame begun , and all things else created ; that the sun was found in that signe which we aries call , which is the summers aequinoctiall . others affirme , it first began to shine and shew his glorious splendor in the signe call'd libra ( that 's the ballance and euen'st scale ) which was the aequinoctiall autumnale . their reason is , because iust at that time , all the earths fruits are ripe and in their prime . ( this was the opinion of the aegyptians , arabians , and graecians ; as lincolniensis reporteth in a treatise of the world which he wrote to pope clement . as likewise of vincentius in his historicall myrrhor . ) grounded vpon the text , ( whose power is great ) that god made all things perfect and compleat . others there be who would begin the yeare , and say , in cancer it did first appeare . others say leo : grounding their opinion , because in that signe it hath most dominion . as iulius firmicus , an antient and approued author , and of great iudgement in astrologie , in his third booke de creatione : being induced to that beleefe , because leo is called the house of the sunne . but that which hath the greatest approbation , is , that the sun had first illumination in the signe aries : for ( as authors say ) " summer in midst of march claimes her first day . of this opinion were s. hierome , s. ambrose , s. basil , and diuers other authors christian and ethnycke , &c. and though perhaps amongst the learn'd and wise , in circumstance some difference may arise ; and some of them would haue the world begin in march ; others , in aprill : 't is no sinne to beleeue either , since they all agree , that in the aequinoctiall it must be . which is vncertaine ; since by proofe we finde , it is not to one certaine day assign'd . the aequinoctiall is not permanent and fixt to one day , but oft-times varieth : for we reade , that our sauiour christ suffered in the aequinoctiall , which was then the fiue and twentieth day of march ; and now it is the eleuenth of the same moneth . whereby it may be presumed , that heretofore in the revolution of times and seasons , it hath hapned in aprill , &c. hence likewise may another doubt appeare , namely , in what moneth to begin the yeare : some say , in march ; some , aprill . to decide that question , let the scripture be our guide , which saith , ( and credit ought with vs to win ) in the moneth nisan let your yeare begin . nisan is march with vs : and vincentius in his first chapter of the historicall myrrhor saith , that the hebrewes began their yeare in march , because in that moneth was the aequinoctial , when the world was created . this opinion was also approued by some naturalists ; as amongst others , elpacus , in his historicall tractate ; who affirmeth , that the chaldaeans being great astrologers , were confident , that the first day of the creation , the sunne entred into the first point or degree of aries . the romanes yeare beginneth the first day of ianuarie , in regard of the superstitious deuotion which the gentiles had to their god ianus . according to macrobius , marcus varro , lib. . ovid in fastis , and others . the christians likewise begin theirs from the natiuitie of our blessed lord and sauiour . it likewise is coniectur'd by the best of all that haue astrologie profest , both iewes and christian authors , that the sun at it's creation , in that signe begun , in which the sonne of god for mankinde dy'de , was nail'd vpon the crosse , and crucifi'de : and that apparantly is knowne to all , was in the sommers aequinoctiall . so that the same day that it first shone bright , and the same houre , his death eclip'st it's light . another reason 's giuen : for the same day that the sunne enters aries ( say they ) there 's no part of the earth , but from the sky he lookes vpon , with his all-seeing eye . but when his course diurnal he doth take , in any place else of the zodiack , there are some parts as hid behinde a skreene , in which his glorious lustre is not seene . most probable it is , he the first day he enters his great progresse , should suruey all places , and all creatures , such to cheare , which he till then beheld not halfe the yeare . besides , christs passion did on that day fall , when it appear'd most visible to all ; that all gods creatures hauing sence and breath might note th' eclipse that hapned at his death . about the moone too authors disagree ; some , when she was created , say , that she was in her plenitude and full . againe , some hold she was defectiue , in her waine : such as she now appeares vnto our view , thin , and two-horn'd , and ( as we call her ) new. there were two opinions concerning the moone . saint augustine in genes . cap. . saith , that it were very inconuenient to beleeue , that god in her creation should make her any way defectiue . yet diuers haue argued the contrary ; and say , it is more probable , that she began her first day in conjunction , increasing in her age answerable to our account : but their opinions are neither held authenticke nor orthodoxall : for amongst others , rabbanus commenting vpon the twelfth chapter of exodus , agreeth with saint augustine , as holding conformity with the sacred text , which saith , gen. . . god made two great lights ; the greater light to gouerne the day , the lesser to illuminate the night . to leaue their arguments , and come more neere vnto the point , this doubt we soone shall cleere . in the same instant that god made the sun , with it , this glorious light we see , begun , which luster'd halfe the earth : and we may say truly , in that part of the world was day ; but th' other moity ( not yet disclos'd ) to his bright eye , by th' earth was interpos'd , and there was night : to which ( no doubt ) the moone entring into her office full as soone , display'd her splendor . as both were created at one selfe instant ; both at once instated in seueral orbs , ( by the great power diuine ) euen so at once they both began to shine ; and still in the same offices abide , the sun the day , the moone the night to guide . who did at first without defect appeare , and with a perfect iustre fill'd her spheare . here i cannot omit a remarkable note borrowed from a learned gentleman much practised in the holy tongue ; that shemesh in the hebrew being the sun , it properly signifieth a seruant ; and so the very name reproues all such as adore it for a god . we shall not deviate much , nor order breake , if something we of stars and planets speake . not far from the north-pole starre doth appeare vnto our view , the great and lesser beare , those arcti call'd . the vrsa maior , * she whom iove held once the fair'st on earth to be : and when ( her * father slaine ) she did professe her selfe to be a virgin votaresse ; the amorous god , like one of dian's maides , is soone trans-shap'd , and so the nymph inuades : whether by force or faire means know i not , but 'tweene them two yong arcas was begot ; who proues an archer , and to strength being growne , ready to shoot his mother , then vnknowne . iove stay'd his hand , and by his power diuine , made them two stars ; and next the pole to shine . some , that he arch●s was , will not endure ; but rather to be ioves nurse cynosure . 'twixt these the mighty serpent is confin'd , her head and taile about both arcti twin'd ; th' hesperian golden apples said to keepe , so wakefull , it was neuer knowne to sleepe : but after slaine by hercules , nought bars iuno , but she will place him 'mongst the stars . the charioter boötes , who his car driues 'bout the poles in compasse circular , about whom authors are diuided thus , some thinke him arcas , others icarus . the crowne septentrionall ( as most haue said ) inamour'd bacchus fitted first and made for ariadnes browes , being first his bride , and by the god soone after stellifi'de . eugonasin , whom hercules we call , and from the articke circle seemes to fall , yet stedfast in his course , conspicuous in his club , the hydra , and the lions skin . lyra the harpe in by-corn'd fashion made , some thinke the selfe same , on which orpheus plaid ; who for his musicks skill was so aduanc't , that beasts , and trees , and stones about him danc't . next him the swan , with wings displaid and spred , stucke full of stars , one fulgent in her head ; and therefore in th' heauens thought to be plac't , because iove , laeda in that shape embrac't . next whom , cepheus hath place , king of the blacke and sun-burnt moores ; in whom is now no lacke of diuine splendor : him the authors say to be the father of andromeda . his wife cassiopeia durst compare with the nereides ; therefore in a chaire sits with her armes fast bound , not mouing thence : ( a iust infliction for her proud offence . ) andromeda the sequent place doth claime , daughter to these to whom we last gaue name ; who for her loue to perseus was so grac't , her , 'mongst the spheres coelestiall , pallas plac't . perseus shines next , who in his right hand beares a crooked harpee ; in his left appeares the gorgons head ; his burnisht helme of steele , and plumes like wings fastned to either heele . auriga mounted in a chariot bright , ( else styl'd heniochus ) receiues his light in th' aestiue circle : in that station nam'd , because he was the first who coursers tam'd , and in a foure-wheel'd wagon taught them run , to imitate the chariot of the sun. the serpentarius ( ophincus who is also call'd ) the astrologians show to be a yong man rounded with a snake stucke full of starry lights : and him they take for aesculapius , who a dragon slew , and was the first who physicke taught and knew . the arrow plac't in heauen ( still to remaine ) alcides shot ; by it the egle slaine , who then did on prometheus intrals tyre , because from iove he stole coelestiall fire . which being risen , you shall finde it fixt th' aestiue and aequinoctiall line betwixt next shines the princely egle , who is sed to ' haue snatcht from earth the trojan ganimed , and beare him vp to heav'n for ioves delight ; both his cup-bearer now and catamite . the dolphine , figur'd with his crooked traine , is therefore said his glorious orbe to gaine , because when good arion play'd and sung , he listned to his voice and harpe well strung , and from the ship whence he was dropt before , swam with him safe to the tenarian shore . the horse amongst the other stars inroll'd , the articke line directly doth behold ; and is that pegasus , the winged steed which perseus backt , when from the whale hee freed andromeda : he in mount helicon strooke with his hoofe cleare water from a stone ( from him call'd hippocrene ) the muses well ; whence all high raptures may be said to swell . deltoton we a meere triangle call , 'twixt th' aestiue line and th' aequinoctiall ; like the greek letter * delta . it sends light from foure coruscant stars : and as some write , therein is figur'd the world * tripartite . others , because that delta doth emply dios , ( the word that god doth signifie ) it had it's place . next it , appeares the whale ( by perseus slaine ) i' th circle hyemal ; for it 's great strength and bignesse so transpos'd , and pistrix call'd . eridanus , inclos'd as in a bed of stars , is seene to shine , the face in obiect of th' antarticke line . some writers call 't oceanus , and those not of meane iudgement : others , canopos , ( of the bright splendor ) canopos an isle whose bounds are washt still by th' aegyptian nile . the hare was said to make orion sport in hunting , and was stellified for 't , plac't in the winters circle . next shines he the sonne of neptune and euriale ; who in his course was said to be so fleet , to run o're riuers and not drench his feet : or on the land through well-growne medowes passe , yet with his weight not once to bend the grasse : slaine by an arrow from diana sent ; after , translated to the firmament , arm'd with a club and sword in hostile guise ; and in his course doth still with cancer rise . the greater dog by iupiter was set , to watch when he with faire europa met ; after bestow'd on procris : and by her , on cephalus her husband . some auer , it was orions dog ( who tooke delight in hunting much : ) which star doth shine so bright , it for the flame can scarce be lookt vpon ; and therefore by the greeks call'd syrion . the lesse dog did to icarus pertaine ; who 'cause he mourn'd , his master being slaine , and was the cause the murd'rers were descry'd , thought therefore worthy to be stellifi'de . him , in the milky circle you may spy , fixt betweene cancer and the gemini . the ship , call'd argo ( for it's speed was such ) doth almost the antarticke circle touch : in this , the antient heroes launcht from greece to colchos , and brought thence the golden-fleece . chiron , from saturne and philiris bred , you may perceiue to lift his star-crown'd head betwixt th' antarticke and the hyemal lines , and for his justice shew'd on earth , there shines . he aesculapius and achilles tought ; and for his great sinceritie , 't was thought , the gods would suffer him to liue for euer , but by a shaft drawne from alcides quiuer : the head thereof in hydra's bloud being dipt , vpon his foot it through his fingers slipt : a small wound it appear'd ; but searcht and try'd , fester'd , gangren'd , and of that hurt he dy'd . the altar , to it 's sphere coelestiall borne , with aries sets ; riseth with capricorne . on which the gods their coniuration made , when tytans issue did the heav'ns inuade . and men ( since them ) who great things enterprise , before th' attempt , on altars sacrifice . hydra is figur'd with a cup and crow . the reasons why , would be too long to show . this ougly many-headed monster , bred in laerna , was by hercules strooke dead . to take the length of three whole signes 't is said , cancer , the lion , and the heauenly maid . the stars of piscis , whom we notius call , are twelue in number , and meridionall . it , with a yawning mouth seemes to deuoure water aquarius from aboue doth poure : who for a curtesie to * isis done , a constant place amongst the stars hath won . since whose translation to that glorious seat , of diuers fish the syrians will not eat , but keepe their shapes and figures cast in gold , and these to be their houshold gods they hold . the reason why one circle in the night , ( when all the rest 's blacke , doth alone shine bright , ( and therefore , lacteus call'd ) some hold to be ; iuno vn'wares tooke * hermes on her knee , danc't him , sung to him , and vpon him smil'd , and vow'd she neuer saw so sweet a child : to take him as her owne she then decreed , and call'd for milke , the pretty babe to feed . but when him to be maia's son she knew , by iupiter ; the lad from her she threw , and call'd him bastard , and began to frowne , and in her rising cast the pitcher downe : spilt was the milke , and wheresoe're it lyte , the place appeares ( than all the rest ) more white . the golden ramme , styl'd prince of all the signes , rising , his crest he tow'ards the east inclines , in th' aequinoctiall circle : with his head reacheth deltoton : with his feet doth tread vpon the pistrix . thus his story was : phrixus and helles , bred from athamas and nebula , were at domesticke strife with their proud step-dame , and pursu'd her life . but thence cast out , into the woods they came ; where wandring long , their mother brought a ramme , who mounting on his backe , she bids them fly : they take the sea ; but soone the winde growes high , and , the waues troubled : helles is afraid , le ts go her hold , and then downe slides the maid . the angry billowes her of life bereaue , she forc't her name vnto that sea to leaue . but phrixus to the isle of colchos steeres , and , when arriv'd , before the king appeares , who for he had so past and scap'd the brine , there offered vp the beast at mars his shrine . but the rich fleece , whose euery haire was gold , ( which did amase king octa to behold ) he left to him : which with such care he kept , that to a monstrous dragon that ne're slept , he gaue the charge thereof , till iafon landed , who the swift argo at that time commanded : but by medea's aid ( as most auer ) he bore from colchos both the fleece and her . some thinke the ramme therefore immortalis'd , by reason that when bacchus enterpris'd an expedition into africa , and was distrest for water by the way ; a ram was seene out of the sands to make , whom they pursu'd , but could not ouertake , till he had brought them vnto fountaines cleare ; which hauing done , he did no more appeare . bacchus , who thought him as diuinely sent , because his army was nigh tyr'd and spent with heate and thirst ; and by that means preserv'd , who else in that wilde desart had been starv'd : to iupiter call'd ammon , there erected a stately temple ; and withall directed , ( his statue rear'd ) that for the beasts more grace , they on his forehead two rams hornes should place , ( for so we finde him figur'd . ) why the bull hath place aboue ? some thinke , because ioves trull europa , he from sidon into creet transwafted ; whilest the waue ne're toucht her feet . some hold him rather for that beast of note , on whom pasiphae did so madly dote . others , for iö , in an heifers shape by iove transform'd , queene iuno's rage to scape . the reason is , because the * head 's sole seene ; the hinder parts as hid behinde a skreene . he lookes vpon the east , and in his face the hyades ( fiue sisters ) haue their place . they , nurses vnto bacchus haue been thought , call'd the dodonean nymphs , and thither brought by his great power . nor are they seen in vain , who neuer rise but they portend some raine . they were call'd atlas daughters ; and tooke name from their sole brother hyas , who to tame a lion striuing , was depriv'd of breath ; for whom the sisters wept themselues to death . the pleiades , they be in number seuen , deare sisters , and together shine in heauen . six only seen at once . the reason why ? six with the gods congrest : but one did ly with sisiphus a mortall : for which reason she hides her face , as had she done some treason . the gemini , who louingly embrace , take on the right hand of auriga place , aboue orion , who his rise begins in the mid place betwixt the bull and twinnes . such as deepe knowledge in the stars professe , castor and pollux call them . others ghesse them to be ze●us and amphion , who were most kinde brothers . to which some say no , but that triptolimus and iasion claime scite in that orbe , and in the heauens the name . but of the first th' opinion best doth please , and that they are the two * tindarides , brothers to hellen ; two the most entire that e're could yet boast of coelestiall fire . they in their life the seas from pyrats freed : and after death , it was by iove decreed , to set them so , that from their glorious sphere they may behold what euer is done there . to curle or calme the ocean they haue power ; to cleare the aire , or dampe it with a shower ; to tosse the robbers ships on shelues and sands , and steere the merchants safe to forrein lands . in wracks they can preserue , in stormes appease ; no stars haue more dominion on the seas : o're which th' are knowne to beare such watchfull eies , that when one sets , the other 's seene to rise . the aestiue circle cancer doth diuide iust in the middle ; but a little wide from hydra ( yet aboue ) his eyes reflect directly on the lions sterne aspect . but why the crab should be allow'd his sphere , it may be askt ? i 'le tell you what i heare . when mighty hercules did vndertake to combat hydra , neere the lernian lake ; as with his club he made the monster reele , this crept behinde and pincht him by the heele . at which the prince ( more angry for bee'ng stayd in his hot sight ) lookt backe to see what aid hydra had got : and when the c●ab he spy'd , ( a worme so base ) his fury was supply'd . then , with a looke of anger mixt with scorne , he stamp'd vpon 't , vntill he saw it torne and shatter'd all to pieces , with one spurne halfe burying it in th' earth . then did he turne againe vpon the monster ; nor withdrew , till hydra ( with her numerous heads ) he slew . this seene by iuno , who the crab had sent to vex the heroë ; she incontinent the limbes disperst did suddenly combine , and plac'd it one amongst the twelue to shine ; who beares vpon him stars that shine ( but dull ) call'd asini ; yet make his number full . the cause of their translation , thus we read : when all the gods assembled , and made head against the gyants , ( in that glorious war where hills and rockes were tost and throwne from far ) it is remembred how , amongst the rest , to take the gods part , liber pater prest satyres and sylv●nes : shepheards he from pan , and neatheards tooke : not sparing god nor man that neere to him were knowne to haue abode ; not his owne priests , and they on asses rode . now when the battell was to ioyne , the cry on both sides 'gan to mount vp to the sky : at which the poore beasts much affrighted , they aboue the rest , were loudly heard to bray . the gyants hearing it , not knowing whence that noise should come ; began to hatch suspence , how iove had made of such strange monsters choice , whose strengths perhaps might match that horrid voice : which made them faint and fly . away they ran ; and by this means the gods the battell wan . for which , those asses which so loud had bray'd , lights ( though but dull ) were then for cancer made . leo , whose , looke doth bend vnto the west , seems as he did vpon the hydra rest , not far from cancer ; in his sphere so put , his middle doth the aestiue circle cut : and is amongst the signes the noblest held , in greatnesse too to haue the rest excel'd . him in nemea iuno's said to breed , in constant hope that he should after feed on hercules ; whom sternly she did hate , him seeking by all means to insidiate . but when they came to grapple , he ( before scarce thought of ) vnaffrighted at his rore , gaue him a braue encounter ; and so faire , that one hand tangled in his curled haire , his other on his throat he fastned sure ; and thus they wrestled , who should long'st endure . his clawes he fixt vpon alcides brawnes , and roar'd so , that he shooke the woods and lawnes : he tore the flesh till the bare bone was seene ; still the bold heroë , swell'd with noble spleene , kept fast his hold : nor could the lions grin ( though terrible ) the least aduantage win , but that he shooke him by the throat , the beard , gnasht teeth 'gainst teeth , and was no more afeard . at length the lion ( almost spent ) began to'abate his rage : when this heroicke man redoubled ire on fury , till asham'd , a beast by him should be so long vntam'd ; although invulner'd , he put all his strength into one gripe , so strangled him at length : then cast him on the ground ( scarce seene to sprall ) being said to make an earthquake in his fall . iuno when she beheld her lion slaine , willing his memory should still remaine , prepar'd him place in the high architect , where to this day he keepes his sterne aspect . the virgin hath beneath boötes , sted , who seemes to driue his chariot o're her head ; towa'rds the backe part of leo she doth shine , and with her right hand touch the aestiue line she doth : part of her body ( seene by chance ) aboue the crow and hidra's head aduance . now , who she was , 't is fit we should enquire . from iupiter and thetis some desire to claime her birth . some thinke ( and those of name ) she from ascraeus and aurora came . some , that shee 's altergatis , are assur'd ; and others , fortune ; since her head 's obscur'd . some , ceres , on whom proserpine was borne , ( as holding in her hand fresh eares of corne . ) others , her life from iove and themis giue ; and say she in the golden world did liue : as then call'd iusta . and in her yong dayes , nation'gainst nation did not forces raise , to'inuade each other : no man then for gaine dar'd in a thin rib'd barke to crosse the maine : no craft was knowne , no fraud was vnderstood . the vdders of their cattell leant them food ; the fleece their garment , only to defend from winde and weather , ( for no other end was cloathing made ) pride was a monster then , vnheard , vnthought ; one fashion was to men , women another : for no change they knew , one garb they kept , and studied nothing new . none idle was , but liv'd by his owne sweat : the brooke their drinke ; the herbs and roots their meat . and in those dayes did iustice reigne sole queene ; through all her court no vice was knowne or seene . the graue nobilitie that her attended , were from the first most antient house descended ; and all ally'd : wisedom the kingdome guided ; and for the houshold industry prouided : good prouidence , a man well strook in yeeres , ey'd the whole state , and sate amongst her peeres . labour was then a lord in great request , saw nothing want , and claim'd place with the best . sinceritie , and puritie in heart , in counsell sate ; and these did claime a part in all her iust proceedings : nothing past the table , but by them was first and last consider'd of . her women that did wait , were faire , but simple and immaculate : humilitie was one , chaste loue another , and bashfulnesse a third : these from their mother vertue , a most vnblemisht breeding had , all bent on good , as knowing nothing bad . zeale and innocuous truth became the state ; for none but such did on her person wait . but when pride first made her ascent from hell , to take the worlds suruey , she 'gan to swell ; and in her tumerous thoughts presum'd to raigne o're the whole earth , the aire , and boundlesse maine : with insolent vaine hope to atchieue at last , ( by force ) that high place whence she first was cast . of most assured victorie she vaunts , when she behold her six concomitants , gluttony , wrath , sloath , envy , auarice , lust ; and no one but a notorious vice , and able in their owne power to subdue mankinde at once , when they shall come in view . these setting forward in this proud ostent , began to fight , and conquer'd as they went : few scap'd their fury , sauing those that fled ; and pride since domineeres in iustice stead ; who when she saw those fiends began to sway , ( for all her subiects were now made their pray . ) the earth quite left , vp to the heauen she soar'd , where , by some good men she is still ador'd . but reigning there in such high eminence , she by no prayers can since be drawne from thence . some say , apollo did beget this maid of chrisotheme ; and her name is said to be parthenon : but we are not bound to credit such as write vpon no ground . others , the daugher to icarius , erigone ; whose story i reade thus : when bacchus trauell'd in an humane shape , to reach men know the sweetnesse of the grape , and so to'encourage them to plant the vine ( as then vnknowne ) his course he did encline . after a tedious long itineration , to where icarius had his habitation with his faire daughter : he being one of qualitie , receiv'd him with such liberall hospitalitie , that liber pater at his parting thence , ( to shew his gratitude ) in recompence , left with him certain vessels fill'd , and bad , when he and his their full contentment had ; he the grapes vertue should to others tell , and by the taste shew wherein't did excell . so left him . after , his obsequious host , from his owne countrey , to the atticke coast made expedition , with a cart or waine laden with wine ; with no more in his traine , than she , and his dog mera . those he met first with , were certaine shepheards newly set to a spare dinner . here he thought to rest : but first , because he would augment their feast , he sent his daughter to a village by , what in his scrip was wanting , to supply . the swaines all bad him welcome in a word , and told him , what their bottles could afford , he might command , ( coole water from the well . ) he thank'd them first ; and then began to tell , what a sweet tasted juice he had in store , presuming , such they neuer dranke before . so bad them try , and not the vertue doubt : they did so ; and the mazer went about . no one but now on this new liquor dotes , and sweares , the like went neuer downe their throtes . they from a taste , a deeper draught desire ; and each one striues , his elbow to lift higher . still as they more desir'd , the more he drew , and dranke so long vntill the ground lookt blew . nay after that , they bad him still supply them : he now through feare , not daring to deny them , fill'd vp their woodden dish ev'n to the brim ; vntill at length their braines began to swim , supposing the ground shooke ; and much ado they had to stand , each man appearing two . being thus ' toxt , they'gan to apprehend , that they were poyson'd , and now neere their end . therefore before their deaths , they all agreed to be reueng'd on him that did the deed . and with this wicked resolution , tooke their staues in hand , and at the good man strooke . one , with his sheep-hooke aiming at his head , and thinking with one blow to strike him dead ; not guiding well his weapon in that state , mist him , and hit his fellow on the pate . a second threats him with a deadly wound ; but his arme swaruing , only beats the ground . a third saith , fie , can you not guide your blowes ? and stepping forward , tumbleth on his nose . let me come ( saith a fourth ) with my pell mell : and with that word , fell ouer him that fell . a fift saith , nay , 't is i must cracke his crowne : but turning round , he strooke the next man downe . and then a fixt with fury yawn'd and gap'd ; but by indenturing , still the good man scap'd . o , but alas his fate was come ! and now all guirt him round , and ( though nor where nor how their blowes were aim'd or fell , they could deuise , themselues being batter'd both in face and eyes ) icarius , whose life they had in chace , ( poore man ) was only found dead in the place . and then their fury somewhat did appease : the wine still working , sleepe began to seise vpon their eye lids ; which they tooke for death , now giuing summons to their parting breath . bee'ng friends and neighbours , ready to forsake the world , a solemne leaue they needs must take amongst themselues : and well as they could stand , they aime to take each other by the hand ; but by the weaknesse of their knees and feet , although their hands misse , yet their foreheads meet : and so they make a staggering shift to ' embrace and bid farewell ( * to one anothers face . ) in drunken teares their parting they deplore , from that day forward neuer to see more : their soules departing now they know not whether : so , their legs failing , fall asleepe together . mera the dog in th' interim , when he found his master to lie dead vpon the ground , lookes in his face , doth mourning , by him sit ; ( who in the skirmish had both bark'd and bit . ) then runnes to finde his mistresse . when he meets her , in stead of whining , he with howling greets her ; and that too , so vntunable and shrill , she doubts it the presage of some great ill . his taile he wags not , as he wonted erst , her tender heart , his looke deiected pierst . at meeting , he , whose custome still had bin to fawne and leape , and with a smiling grin to entertaine her ; now with a sad frowne doth vsher her the way , ( his head cast downe ) and oft lookes backe in such a pitteous guise , she may perceiue teares dropping from his eyes : which , passion in her rather did prouoke , because he lookt as if he would haue spoke ; for all the waies he could , he st●iv'd to tell , how by those bloudy swaines her father fell . and thus the damsell followed her sad guide , vnto the place where all the grasse was dy●de with her deare fathers bloud , ( he pale and wan ; ) she falls vpon him , striuing if she can to revoke life . but finding at the last , it was as vaine , as call backe day that 's past ; she silent sate , and so the dog did too ; from her obseruing what he ought to do . 't is worthy note , their griefe at this disaster , she for a father , mera for a master : if she cry'd out and shreek'd ; he howl'd , and so , as if he would out do her in her wo. then vp she rose ; and he starts vp , to see what she intends . who then vpon the tree beneath which the coarse lay , casts vp her eye , weary of life , and now resolv'd to die . then from her knees her garters she vnty'de , and of them both she makes a knot to slide : the noose she puts about her necke , prepares for speedy death . the dog vpon her stares , wondring what shee 's about● he sees her clime , and ( as he fear'd the worst ) now thinks it time to preuent further mischiefe ; from his throat first sends an howle ; then catches by her coat . thinking to plucke her backe : but she more quicke , ascends ; the piece still in his teeth doth sticke , torne from the rest . and she hath leisure now , ( by tying fast her garters to a bow ) her selfe to strangle . there she dangling hung : at which the curre a new blacke sa●tus sung ; did first on th' one , then on the other sta●e , ( him dead on earth , her dying in the aire . ) dispairing then of both , he runnes among the drunken swaines , the cause of all this wrong , ( who still lay sleeping : ) one he bites by th' eare ; another takes by th' nose ; and a third teare by th' leg and arme ; where-euer his teeth light , bloud followes after : what is next in sight he fastens ; and withall , such noise did make , that now ( the wine left working ) all awake . who rows'd , and stretching of themselues , began to recollect what past : they spy'd the man lie dead , whom they had murder'd ; and the maid new hang'd vpon the tree . at which afraid , ( as toucht in conscience ) from the place they fled : but still the dog remain'd to guard the dead . obserue heav'ns justice in reuenge of guilt , and care of bloud innocuous , to be spilt . bacchus ( whom liber pater else we call ) so at their deaths griev'd , and incenst withall ; as that th' athenian damsels and choice maids with such a desperat frensie he inuades , no night coud passe , but of those best ally'd , some one or other by their owne hands dy'd . therefore vnto the oracle they send , to know by what meanes they the gods offend in such high nature ? and withall entreat , how they may stop a punishment so great . answer 's return'd , that plague was sent because they ( both against diuine and humane lawes ) had suffered two such to be rest of b●●●●h , and they neglected to reuenge their death . resolued of this doubt , they study now , neglect , and all contempt to disavow . their bodies they enquire , giue them humation ; build them a monument ; an inundation of teares is spent , the gods wrath to appease : by search the murd'rers are found out , they seise vpon their persons ; iudge them to be lead to the same place , there hang'd till they be dead . this done , they vndertake to plant the vine , and of their tombe , late rear'd , they make a shrine ; where yeare by yeare , the first fruits of the must they offer vp to their now rotten dust . but their two spirits ( which can neuer dye ) the gods commanded to be fixt on high : icarius , of arcturus beares the name : she the coelestiall virgins place doth claime . mera the dog translated too we finde , because he shew'd himselfe to both so kinde ; that future ages might record him , they chang'd him into the star canicula . libra , that swayes the reins , in equall skale , aboue weighes iustice , left on earth it faile ; ( the vpright ballance of all wholsome lawes ) 't is held betweene the scorpions spatious clawes ( call'd chelae . ) it , late writers solely embrace : the * antients lend it'mongst the twelue no place . the skaly scorpion's fixt amongst the rest , whose former parts appeare to be so prest by th' aequinoctiall circle , that it showes as if it did support it . some suppose it is of such dimension , that the taile extendeth to the circle hyemal : the clawes expanded , mighty bredth doe cary , spreading themselues beneath the serpentary . the cause of it's stellation to enquire , and why so beautify'd with heauenly fire , comes next in course . some render in account , it was first seene on the chilippian mount , ( an eminent hill in chios ) and there bred , the insolent orion to strike dead : who , for he brav'd diana in the chase , and crost her game ( not willing to giue place to any female , ) making boast withall , no forrest beast but by his darts should fall , 'till they were quite destroy'd ; she for his pride this scorpion sent , which stung him , and he dy'de . then the chaste goddesse , for this seruice done , so much from iove by faire entreaty won , his body after was transfer'd on high , and no signe more apparant in the sky . the sagittary with his bow still bent , drawes the string vp to his eare , as with intent to shoot at random . further hee 's exprest , with his face alwaies looking tow'ards the west . he from the feet to shoulders stands within the winter circle : vpwards from the chin he looks aboue it ; and his bow so plac'd , as that the * milky path ( so often trac'd ) diuides his bow . he dreadfull is to sight , as setting headlong , rising still vpright . some hold him to be croton , the sole heyre vnto the muses nurse ( of feature rare ) euschemes call'd , whom iove did doat vpon . her sonne was said to'enhabit helicon , where with his bow and arrowes hunting still , all such choice game as he was knowne to kill , he brought to the nine sisters , and ( the sweat wip'd from his face ) with them sate downe and eat . after repast , when they together sung , or play'd vpon their viols , sweetly strung ; he danc'd to them , still keeping time and measure , with his rare postures adding to their pleasure . for which , at their request , iove was content to'allot him that place in the firmament : and in remembrance of his former skill , his bow and shafts to beare about him still . the shape equinall doth his speed imply , since ( rather than to run ) he seem'd to fly . grim capricorne erects his horned crest , whose horrid looks incline vnto the west : with bristled curles thicke cloathed in his backe , and compast with the circle zodiacke : his feet display'd , the poles may almost span : some stile him by the name of * aegipan . precipitate he tumbles in his set , ( as hurl'd from high ) but riseth without let . the reason why he was transposed first , some hold , because that he with iove was nurst . he went with him vnto the tytans war , and therefore others thinke him made a star : what time his dam the goat was likewise sed , to gain her splendant orbe . 't is she that fed iove with her milke . his hinde-parts like a fish are pourtray'd in the heav'ns : the reason this , when all the gods below here were assembled , typhon ( beneath whose burthen the earth trembled ) a mighty gyant , terrible and grim , assaulted them . who all affraid of him , fled , and were hotly follow'd : the pursute continu'd long , till they nigh destitute of their owne power ; the monster to escape , each turn'd themselues into a sundry shape : apollo to a crane ; the aire he takes : venus , a fish ; and to the sea she makes : hermes , an * ibis figure doth prouide : and mars turnes pigmee , lest he should be spyde . the chaste diana much amaz'd thereat , is forc'd to change her selfe into a cat. iuno , for feare , forgets her scoulding now , appeares'sore typhon like a simple cow. bacchus into a goat ; and iove a ramme , by which means safely he to aegypt came : since in his flight , part of the seas he crost , some thinke those skales vpon his skin embost . i th' winter circle doth aquarius stand , and points to capricorne with his left hand ; but with his right to pegasus doth straine , seeming to catch and hold fast by his maine . his obiect is the east ; and in his rise , his head is first seene , whilest his body lies oscur'd some while . hee 's call'd hyppochoön , whom some take to be ganimed , the son to troylus and callirroë ; whose sweet feature ( scarce to be matcht in any second creature ) iove was enamour'd of : and whilst he stray'd on ida mount , and with his fellowes play'd ; sent downe his aegle ( soaring then i th' skye ) who snatch'd him thence , and bare him vpon on hye . some take him for deucalion , and the ground , because when in the deluge all were drown'd , saue he and pyrra ( for those iove ador'd ) he caus'd , that by them mankinde was restor'd . others would haue him aristaeus , striue from cyrene and apollo to deriue his breeding . further say , she was comprest in the mount orpheus : which is also ghest to be * cyrenis . write him nobly fam'd for finding agriculture : he proclaim'd , to teach men how to plow , sow , plant , and till ; so that they reap'd great profit by his skill . [ who when he had by obseruation found , that when the fruits waxt ripe vpon the ground , * the pest-infusing dog● star , mil-dewes sent , and strange rots , from his rayes malevolent ; which prov'd not only o're the graine to'haue power , and heards and flocks with murraines to deuoure ; but by his euer ill-dispos'd aspect , mens bodies with diseases to infect : ] made suit vnto the gods ( but neptune chiefe ) they would be pleas'd to'asswage this common griefe . to which they gaue assent , and order'd so , that when this bad star rose , cold winds should blow , for forty dayes together ; by encrease of whose pure gusts , th' infection past , might cease . which done , the gods amongst themselues agreed , by joint consent , to'inuest him for the deed . the one of the two fishes some define boraeus ; plac'd betwixt the aestiue line and th' aequinoctiall : fixt ( they likewise say ) beneath the right arme of andromeda , eying the articke pole. th' other hath scite ( call'd notius ) in the zodiacke , and shoots light not far from th' aequinoctiall line . the last call'd boreal ; the first , aust●al ( soth ' are plac't . ) these , in the floud euphrates an egge found , of an huge bignesse , in the riues drown'd : which from the deepe they 'twixt them gently bore , and layd it dry and safe vpon the shore . that a doue hatcht : and from it syria came ( that goddesse which we venus likewise name . ) who this their kindnesse bearing still in minde , sought some faire opportunitie to finde , to shew her gratitude● and then being great with iupiter , of him she did intreat , he would be pleas'd , their goodnesse to requite , b● whom her birth and being came to light . he , who the goddesse nothing could deny , to send her pleas'd thence , fixt them in the sky , where with a radiant fulgence either shines , both making one of the coelestiall signes . since when , these people , rather than to tast that kind of fish , haue vow'd perpetuall fast : and with such reuerence they all doues intreat , to die themselues , ere these birds kill and eat . but let me not ( ô courteous reader ) wrong thy patience , with insisting here too long : i will not bring philosophers to brall and quarrell 'bout the worlds originall . of which , their curious ce●sures some haue past , that this was euer , and shall euer last . others , that many worlds haue bin'tofore ; and this bee'ng ended , wee shall still haue more . some heretickes so impudently bold , to draw their grounds from scripture . these of old haue by authentique authors been confuted , therefore not needfull here to be disputed . the world it selfe doth to all tongues proclaime it 's owne first off spring , and from whence it came . i th' elements first : as thus ; the earth doth shift into the water , ( by th' almighties gift ; ) aire into fire doth passe , ( as 't is exprest ; ) aire into water too . so of the rest . and yet this permutation cannot be , but in the course of time. now all agree , time , of all motion to be the true measure : and where is motion , cannot be the treasure of durabilitie , and alwaies lasting . we either see the swelling ocean hasting , to fill his tyde , or to his ebbe decline : ( there 's no cessation in the mouing brine . ) sometimes the gentle aire blowes coole and soft : sometimes againe the whirle-windes beat aloft . as now the moone doth in her waine appeare , and then some few nights after fills her sphere . the sunne is in perpetuall trauell : so the stars : nay euen the herbs and plants that grow . of what the earth yeelds , or from heauen is leant , " time is the sole producting instrument . this being prov'd , now let vs , if you please , examine time , whilest we consider these . we reade , how they which sacrificed first , religious abel were , and cain th' accurst . the antient writer philo doth make mention , that letters had from abraham their inuention : which he the chaldaeans and phoenicians tought . these ( after ) linus from phoenicia brought , and spread in greece . cadmus , some say , deuis'd them , and within sixteene characters compris'd them . to which , they say , palan●des added foure : simonides to them , as many more . memnon spake hierogliphycks , thinking so , to instruct men a neerer way to know . another , writing taught ; so by degrees , first from palme leaues , them to the rindes of trees , they grew to paper and to pens . some rhyme , some writ in prose . all these produc't by time. at first , th' arcadians vpon acomes fed , and , saue the earth , look'd for no softer bed . dainties and downe were both as then vnknowne : whence then is our effeminacie growne ; now in such vse ? those surfets we desire ? superfluous fare , and pydenesse in attyre ? when our first parents were in skin coats clad ; ( for better weeds then , were not to be had . ) no food saue fruits ; no drinke saue water small , " time , still in motion , hath produc'd these all . for , grant that man from euerlasting were , without beginning : how may it appeare he spent his dayes ? triptolemus , we reade , and ceres , were the first that deuis'd bread. what did they eat before ? an idle kinde of creatures sure they were , that could not finde the vse of garments , nor of wholsome food ; with infinite things , since practis'd , and held good . they built no cities ; for all such of name , knowne historie directs vs whence they came : and both by whom , and in whose reignes erected . rhemus and romulus the place selected , in which to plant great rome . paris , that is of populous france the chiefe metropolis , paris the trojan built ; after the firing of famous troy , thither himselfe retyring , with francon one of hectors noble sons : for so the chronicle with carion runs . naples ( that we * parthenope haue read ) was founded by the warlike diomed. parma , by trojan chrysus , pallas friend . ancona likewise boasts her to descend from the thessalian dolopes . florence grew from scilla 's souldiers , who did first make new those stately walls . ca●thage queene dido rear'd ; if virgil or eusebius may be heard . troy , from king troös . thebes , from busiris came . of genoa , genuinus layd the frame , ( yong phaëtons companion . ) brixium , verona , patauia , aquilaea , barcelona , rhodes , malta , nicomedia , sarragosa , venetia , placentia , and tolosa : these for the rest suffice ; the ages tell them of their vaine errors , and withall refell them . the first is by all writers vnderstood , from the creation to the generall floud . the next , from noah to abrahams birth accounted . the third , from him to dauids time amounted . the fourth , from dauids dayes , fell iust vpon the iewes captiuitie in babylon . the fift , from faire ierusalems surprise by nabuchadnezzar , doth iust arise vnto our sauiors blessed incarnation . the sixt descends to this last generation . and though some histriographers diuide these into seuen ; by eusebius 't is deny'de , and diuers others : all in this agreeing , ( though not in number ) that the world had being in adam and our grandam eve , created by gods owne hand ; in paradise instated : that most of all those many yeares are past , and , that this age we liue in is the last . grammer , in greece was by prometheus sought , and after was to rome by crates brought , before the time of the third punicke warre . of rhetoricke , these the deuisers are , tysias , which corax after did refine ; with gorgias , syrnamed leontyne . cleanthes was the first logicke profest ; crisippus , daphila ; and 'mongst the rest numbred , dionisodore and euthidenius were . the art of memorie did first appeare in old simonides . euclides found geometry : and sapho layd the ground of musicke ; or as some , thersander will : others , pythoclides . physickes first skill serapius claimes . and apis , aegypts king , to be of surgerie the source and spring . noah , the ship : and mercury the lyre . pyseus was the ground of musicke higher , namely the trumpet . thales ( most haue said ) was he , the horologe deuis'd and made . astrologie , anaximander taught : pictures and statues , first cleanthes wrought . chiron , of herbs and simples searcht the cause , with their true vertue . and the first made lawes was rhadamant . bacchus did plant the vine : and tharsus vnto cities , walls assigne : which after , the cyclopians did adorne with sumptuous turrets . the first vse of corne , queene ceres : ninus , war : the art of minting , and vse of coine , did aeginata : printing , iohn-gutenburgh . but he that first did finde that diuelish enemie to all mankinde , pouder , the gun and bombard ; his great'st fame is , that to future times he left no name . nay , haue there not new worlds been found of late ? 'gainst their opinions , who did intimate there could be no antipodes . all concur , ( after much factious arguing and huge stur , by antient sophists and philosophers broacht ) that such who either on more worlds incroacht , or would th'eternitie of this maintaine , are meere erronious , fabulous , and vaine . yet note how cunningly some dare dispute , presuming on a knowledge absolute . of the intelligences in their kinde , the perfectest and best dispos'd , we finde , is , their coelestial orbs and circles still to keepe in motion ; causing them fulfill their naturall office : to which purpos'd end , their perfectnesse and goodnesse they extend . for 't is the nature and the propertie of truly good and perfect , still to be indulgent to th' inferior , and their state to them , in some sort , to communicate . and from this spring or fountaine , mannag'd so , all finall causes and efficients flow . now if the world , with all contain'd therein , eternally before time hath not bin , then these intelligences , for a space , beyond all computation ( though in place ) had idle been , by which 't is vnderstood ; in that they neither perfect are nor good . proceeding further ; god and nature striue , in all the works they fashion or deriue , to make things for the best . now who but knowes , 't was better for the world , ( in their dispose ) and the more noble worke , to haue been euer , and so vnto eternitie perseuer ; than once not to haue been , ( as many say ) and so in time to perish and decay . besides , what was made new , might haue been don in space precedent , before time begun ; and so from all eternitie : and god ( who hath from euerlasting his aboad ; whose potencie and wisedome we adore ) vnchanged is , nor can be lesse or more . and therefore since to be , is better held , than not to be , ( which cannot be refell'd ; ) so better 't is , ( with reason best agreeing ) the world to haue e●er bin , than not to ' had being . and so by consequence , alwaies remaine , much better , than to be dissolv'd againe . to conclude which , this graue philosopher ( by most approued testates ) doth infer common consent ; because none can deny , but heav'n to be the seat of the most high. then , if he be eternall ? needs must be the mansion which receiues him , old as he. this onely i haue drawne from infinites : now heare of him , what learn'd procopius writes . he that all natures secrets seem'd to know , and of vnsounded learning made great show ; standing vpon the nigroponticke shore , and there obseruing then ( with diuers more of his owne sect ) how seuen times in one day it eb'd and flow'd , to their great wonder : they demanding from him to be satisfy'de of this afflux and reflux ( ebbe and tyde ) the naturall reason : he after long pause , not able to resolue them of the cause , vtter'd these words ; nay then , since that i see i cannot take the sea , the sea take me . and from the promontorie where he stood , without more stay , he leapt into the floud . now how could he , vncapable to pry into a naturall cause . himselfe comply to search into that darke and hidden treasure , which is vnbounded , vast , and without measure ? retyre to reason , on which they erect the weake frame of their falling architect . what consonance with reason can there be , but in so long a perpetuitie , so many miriads of yeares ; but needs they must haue knowne what later time new breeds , within few thousands ? they that wade so far into these curiosities , but mar what they would seeme to make ; what vndeuis'd is left to vs ? or what vnenterpris'd ? vnlesse their braines they yet would stretch more hye , and practise how with daedalus to flye ? to walke inuisible ? or by their breath to make fraile man vncapable of death ? great is the confidence ( i well might say presumption ) that these bodies , dust and clay , ambitiously assume ; who dare aspire , after things supernaturall to `enquire ; striuing ( if possible ) themselues to inuest euen in the secrets of th' almighties brest . what madnesse is it for an heauy load of putred flesh , that onely hath aboad here in the lower world , ( deny'd by nature ) or to adde to , or take off , from his stature ; being debar'd all possible means to fly , or mount himselfe betwixt the earth or sky ? either like bold aspiring phaeton , to aime at the bright chariot of the sun ? or with his waxen wings , as icarus did , attempt what god and nature haue forbid ? what is this lesse , than when the gyants stroue to mutiny and menace war 'gainst iove ? this notwithstanding , plainely doth demonstrate a great nobilitie in mans conceit ; whose apprehension , howsoeuer rude , yet is still aiming at such altitude . yet note how these , who others would haue school'd , in seeming most wise , most themselues haue fool'd . euen diuine plato blusht not to attest , ( yet he for iudgement honour'd ' boue the rest ) that he in athens , and the selfe same place in which he then taught , with much loue and grace ; had read the selfe same lectures , yeares ago full fifteen thousand , adding some few mo ; and the like terme of yeares expir'd , agen in the same schoole he should appeare as then ; to the same scollers reading the same things . obserue but what this ouer-weening brings , meere folly , if not madnesse : to the wise ( 'mongst many others ) let what 's spoke suffice . but why should i end here , and not discusse the ground , how plato came besotted thus . there is a yeare , that in times large progresse is annvs magnvs call'd : others , no lesse trauell'd that way , it annvs veryens call : and some , annvs mvndanvs : these are all the knowne names giuen it ; and in this 't is sayd , the stars and planets , howsoeuer sway'd , be they or fixt , or wandring ; in this yeare returne to their first state , and then appeare in their owne orbs , vnwearied , and instated as fresh and new as when at first created . macrobius thus describes it ; then ( saith he ) this great and vertent yeare is , when we see all stars and planets brought to their first station , after their much and long peregrination . by which they would infer , that all such men as are now liuing , were existent then in those past ages : and hereafter too shall in that state subsist which they now doo ; beare the same names and syrnames , haue the same fathers and mothers , from which we first came ; with the same countrey , fortunes , and appeare ( as long before , and now ) so in that yeare , when it shall come in times long revolution . and though of vs there be a dissolution , it is but for a space : vicissitude shall still from time to time see vs renew'd , like these coelestial bodies . how absurd the tenet is ? it scarcely doth affoord a schoole-boyes answer . for if this were true , these bookes which we write now , before were new ; and by all such as now peruse them , read : and in the future , hauing long been dead , when this yeare vertent comes , we shall againe be borne as heretofore ; on earth remaine iust the same time , and leade the selfe same liues , haue the same neighbours , marry the same wiues , get the same children , haue that house , that land we now enioy ; liue vnder the command of the same soueraigne ; see iust iudgement done on malefactors , who shall after run into like forfeit ; by that iudge be try'de , and dye againe where they before-time dy'de . to buy , to sell , to build , all that we see here done , once was , and shall hereafter be : and to reduce all parcels to one summe , so the past cataclisme must againe come . yet these most fabulous assertions , tho they sweetned plato , with a many mo reputed wise ; were by them that respected reason ' boue will , exploded and reiected : in that , reputing the professors fooles ; and their positions hist out of the schooles . the iewish rabbins likewise held them vaine : and i leaue this , to touch an higher straine . nihil notum in terra : nihil ignotum in coelo . bern. theologicall , philosphicall , poeticall , historicall , apothegmaticall , hierogriphicall and emblematicall obseruations , touching the further illustration of the former tractate . concerning the three diuisions of the world , sublunarie , coelestiall , and super-coelestiall , as also , what a true correspondence the arke of tabernacle of moses had vnto them , being a small , yet a most curious model of the greater and most admirable fabricke ; hath beene sufficiently discoursed . and therefore as well to auoyd prolixitie , as other impertinent circumstances , i purpose with no iterations to trouble or tempt the patience of the reader ; but rather proceed to the illustrating and inlarging of such things as haue been meerely epitomised , and little more than mentioned in the premisses : and first to define vnto you what the wold is . mundus , or the world , is in the hebrew language holam ; which implyeth thus much , quod iam per aliquot secula subsistat : in quo rerum ortus & interitus sit●ed . which is to subsist and continue for certaine ages , and in which shall be the birth and destruction of things . the word in the originall directly reprouing all such as are of opinion , that it hath alwaies beene , and shall euer last . the greekes call it cosmos , which signifieth ornament : which the latines , for the perfect and absolute elegancie thereof , call mundus , i. cleane , because , than it , there is nothing more neatly polished , or more rarely beautified : for so saith pliny . possidonius , in meteor , calleth that mundus , or the world , which consisteth of heauen and earth , coelestiall and terrestrial natures ; or of gods and men , and of those things which were created for their vse . some call it muudus , quasi ornatus muliebris , a womans ornament : or munitus , i. defenced . others à mouendo , i. mouing ; because mundus is that kind of ornament which women carefully put on in the morning , and carelesly throw aside at night . mundus muliebris , as vlpian will haue it , is , per quod mulier mundior fit ; that by which a woman is made more faire and spectable . amongst which necessaries he reckoneth vp her myrrhor , her matula , her vnguents , boxes of ointments , &c. of this vaine world which men so much doat on , heare what gregorie in one of his homilies saith ; ecce , mundus qui diligitur fugit : i. behold , the world , of which they are so much besotted , passeth away from vs. the saints ( whose memories are only remaining vnto vs ) did scorne it when it was most flourishing : they had long life , constant health , riches in plenty , fertilitie in issue , tranquilitie in peace ; yet when in it selfe it most flourished , in their hearts it most withered . but now when the world begins to grow old and barren , in our hearts it is still greene and burgeoning ; death , mourning , and desolation beguirts vs on all sides ; yet we , hood-wink'd by the blinde will of concupiscence , are in loue with the bitternesse thereof ; we follow it flying vs , we leane vnto it shrinking from vs , we catch hold vpon it falling with vs. chrisostome wee may reade thus : as when wee see a very aged man , we presently coniecture that his end is neere , but yet we cannot presume of the day of his death , when that shall be : so when we truly consider the world , and from how long it hath been , we know the end thereof cannot be far off ; yet of the time when this dissolution shall be , wee are altogether ignorant . againe in another place : as all men assuredly know that they shall die , by seeing others daily to depart the world ; yet thinke not of their owne ends , nor how soone they shall follow them : so wee certainely know that the world shall one day bee consumed ; yet scarcely will we giue beleefe to our knowledge . elsewhere he vseth these words : as it is a much easier thing , and sooner done by man , to pull downe than to build , to ruin than , to erect , ( as in all structures it is commonly seene : ) it is not so with god ; for he with more facilitie maketh , than marreth ; buildeth , than casteth downe ; sooner iustifieth than destroyeth . for he made the whole frame of the world , with all the creatures therein , in six dayes ; and yet that onely city iericho he was seuen dayes in destroying . you may finde it thus in lactantius : who can be so foolish or idle , to make any thing friuolous , and for no vse ? by which hee can neither receiue pleasure nor profit ? he that buildeth a house , doth not build it only to be a house , and to be called so ; but hee hath a further purpose , to make it habitable , & for some or other to dwell therein . the ship-wright that maketh a ship , doth not spend all that labour and art , that it may onely be called a ship ; but his intent is to make it fit for nauigation . so he that models or fashions any cup or vessell , doth not doe it onely to the end that it shall retain the name of such a thing ; but to be imployed in those necessarie vses for which the like things are framed . so of all other things , there is nothing made for shew only , but some seruice . euen so the world was created by the almightie , not onely to be meerely called so , and retaine the name ; neither did he frame his creatures for the world it selfe , as if it either needed the heate or light of the sunne , the breath of the windes , the moisture of the clouds , or nourishment from those things which it selfe yearely produceth : but he made all those things for the vse of man ; and that man in it should magnifie and glorifie his name . i conclude these with that remarkable saying of s. chrisostome , vpon mathew : habemus pro mare , mundum , &c. we haue for the sea , the world ; for the ship , the church ; for our mast , the crosse ; for the sailes , repentance ; for our pilot , christ ; for the winde , the holy-ghost , &c. diuers of our antient poets made no question of the dissolution of the world , but that as it had a beginning , so consequently it must haue an end . though others were of a contrary opinion , as shall be made plaine vnto you in the sequell . lucan lib . de bell. civil . vseth these words ; communis mundi superest rogus ossibus astra mixturus . — id est , there is a common fire yet to come , which with our bones shall mix the stars . as likewise seneca in hercule octas : mundo conueniet dies , australis polus corruet , &c. vpon the world a day shall call , when as the australl pole must fall ; and whatsoe're by lybia lyes , what spartan garamas espyes : the shrinking northerne pole shall flat , and vtterly subuert . nay what is at that season found to be plac't beneath either axle-tree : what the north winde hath blowne vpon , shall all be in that ruine gone . the sun shall then cast off the day ; the heav'n it selfe shall quite decay , and haue a sure and certaine end . the gods shall not themselues defend , but either death , or chaos , shall to former nothing turne them all . no face shall be of earth or skye , and death must be the last shall dye . ovid agreeth with seneca in this : for you reade him thus in his metamorphosis : esse quoque in fatis reminiscitur adfore tempus , &c. amongst the fates there 's registred a time , when sea and earth , and all the heav'ns sublime shall burne at once : and all this goodly frame must be consum'd , and cease to haue a name . lucretius you may likewise heare to the same purpose : principio maria & terras coelumque tuere . first looke , ô memmius , on the sea , the land , and heav'n , whose triple nature vnderstand : three bodies , three formes , so vnlike , yet such as cannot for their shape be admir'd too much . yet this great mole , and machine of the world , shall in one day be into ruine hurl'd . seneca in his tragedie of octavia thus speakes : — nunc adest mundo dies , &c. now to the world a day drawes neare , and that the last that shall appeare ; which by heav'ns ruine shall make immolation of this most wicked generation ; that a new stocke may thence arise , of better natures , much more wise ; with a condition like sincere , as in the worlds first age they were . hither may that speech of tindarus in plautus , morally , and not altogether vnproperly be applied : hic ille est dies cum nulla vitae salus sperabilis est mecum , neque exilium exitio est , &c. this is the day , in which no hope or health of life can be by me expected . exile can be to me no end ; all helpe , all comfort i haue now reiected . vnto my crafty fraudulencies , which were vnlimited and kept no bound ; for all my cunning sycophancies , no shelter , no euasion can be found : neither for my perfidiousnesse can intercession any way preuaile ; for my apparant wickednesse there is no purchase of reprieue or baile . for all my craft , fraud , and deceit , there is no way by which i can euade : it now too late is , fauour to entreat : all that i kept conceal'd , is open laid ; my juglings are made manifest , bootlesse it is my punishment to fly . and since i haue so far transgrest , doubtlesse that i , an euill death shall dye . all these may serue to expresse the worlds dissolution . now concerning the creation , heare claudian , in laudem stellicon ; speaking of the great power and strength of clemencie . principio magni custos clementia mundi . &c. she that clemencie is styl'd , was first who on the great world smyl'd : she is the zone that iove embrac't ; and still she dwells about his wast . the middle firmament she swayes , and both the heate and cold allayes : and she is to be vnderstood the eldest of the heav'nly brood . for clemencie did first vnty ( as pittying the deformity of the rude chaos ) all that heape , and caus'd the light from thence to leape , dispersing darknesse . shee 's the prime , that with cleere lookes made age and time. hauing heard the poets , let vs now heare what the philosophers say . aristotle vseth these words , non plures mundi sunt , &c. there are no more worlds , nor more can be ; if this consist of the vniuersall matter , as of necessitie it must . and again , lib. phys. . all things that are vnder heauen in time grow old , corruptible , and vile . as concerning the multiplicitie of worlds , diuers philosophers held with many ; and of these , some to be greater , some lesse : of which , certaine of them to be enlightned with sunne , moone , and the rest of the planets ; others , to haue no illumination from any star or coelestial body : and others againe , to haue the benefit and vse of far more of these heauenly lights than we in this inferior world enioy . moreouer , that some of these worlds daily encrease and grow greater ; others of the contrary are obnoxious to contraction and diminution : of which , sundry of them are quite destitute of plants , creatures , and inhabitants , &c. but which appeares most childish and ridiculous to all that are apprehensiue of any humane reason ; they maintaine , that these worlds by mutuall wearing and ruine ( according to our plaine english phrase ) fall foule one vpon another , and are interchangeably shattered and broken life so many glasses or earthen vessells . metrodorus was of such madnesse , that hee blushed not to attest , that it was as preposterous to all true iudgements to thinke , that in so infinite a vacuum there should be but one world ; as in a large and spatious field there to be but one spike or blade of grasse . but these delirements and imaginarie chimaera's haue been opposed by the better experienced sophists ; as pythagoras samius , thales milesius , anaxagoras , anaximander , melissus , heraclitus , zeno citicus , &c. as is more amply expressed by aristotle the prince of philosophers . aboue the rest , plato with his scholler aristotle conclude vpon one world , namely this in which we now liue and reside . to make this plaine , let ys go no farther than the definition of the world , according to aristotle : the world ( saith hee ) is that in which all things are contained , and without which there is nothing that is or can be found . so by consequence , if there were any thing without the world , then the world could not containe all things , and therefore no world . but to omit as many arguments ( and those too , vnanswerable ) as would swell this single leaued pagin into a many-sheeted volume ; in these few words this question may be fully determined . there is but one world , and that perfect ; as there is but one most perfect creator , the absolute prince and gouernor thereof : without which world there is neither place , vacuitie , nor time. place there is not , because there can be no place without a body : if there be no body ? then no motion : if no motion ? all time is excluded : nam tempus est mensura motus : i. for time is the measure of all motion . let vs leaue then these wrangling and selfe-opinioned sophists to their errors and for our own satisfaction ( as an vnfailing refuge ) sanctuarie our selues in that which the holy-ghost speaketh by the mouth of moses ; in principio creavit deus coelum & terram : in the beginning god created the heauens and the earth , &c. manifest it is then , that there is but one world ; of which some haue striued to maintaine the permanencie , as that it was without beginning , and shall alwaies continue without end . amongst others , we may reade manilius thus : haec eterna manet divisque simillima forma , cui neque principium est vsquam , neque finis in ipso , &c. it shall for euer last , in feature clad like to the gods , which no beginning had ; neither shall it haue end , but shall remaine like in the whole , in all parts like againe . in another place he speakes thus : at manet incolumis mundus , &c. the world abides safe , and all things therein revolving , as it did but new begin : which length of time shall not decrease ; nor age diminish ought : motion shall not asswage it 's speedy course , nor shall it euer slacke or tyre in the swift progresse : but looke backe , as it hath been , so shall it euer be . the same in all things we the world now see , our fathers did behold it in times past , so shall our sonnes ; for it shall alwaies last . but as the poets differ in their censures ; so against that of manilius before rehearsed , i will oppose that of lucan : by which you shall easily perceiue what contrarietie there was in their opinions ; both of them being meere ethnycke and naturall men . — sic cum compage soluta secula tot mundi suprema coegerit hora , &c. so when the junctures of that goodly frame shall be dissolv'd , and turne to whence they came ; and the last houre shall then contract in one so many former ages , past and gone , to hide in the first chaos : then shall all the planets and the stars aethereall be mixt among themselues ; and from the top , the fierie lights into the sea shall drop . and when all things in this disorder stand , the land shall rob the sea ; the sea , the land ; phoebe shall proue contrarious to her brother , and as he takes one course , she chuse another . disdaine she shall to keepe her oblique way , and claime from him the guidance of the day . and the discording machine shall contend , to bring the torne worlds couenants to end . now giue me leaue a little to insist vpon the opinion of some philosophers , concerning the beginning of the world. thales milesius ( pronounced by the oracle to be the wisest man of that age , that liued in greece ) held opinion , that water was the first beginner and breeder of things , and therefore the initiating of the whole vniuerse : ( for so both aristotle and plutarch report of him . ) the weake foundation on which he built , was , because he saw and found by experience , that there was a moisture in the seeds of all things , as well the elements as others ; yea euen the naturall and vitall heate to haue it's sustentation and nutriment from humor ; and that being exhausted , both to be extinguished together , and so consequently the vnion and composition of the body to be instantly dissolued . to this opinion the antient poets seemed to adhere , when they made oceanus and thetis ( the god and goddesse of the sea ) the two parents or father and mother of generation , and the infernall styx , the vnalterable oath by which the gods themselues contested . anaximenes , the auditor of anaximander , reasoned , that all things were begot or procreated from aire . induced thereunto by these reasons ; that aire was capable of all impression , action , and qualitie , and naturally apt to be transchanged from one form into another : a propertie which the rest of the elements cannot challenge . of the same minde with his master , was diogines apolloniates ; onely this added , that of aire condensed or rarified , many works may be generated . hipparchus and heraclitus ephesius gaue the sole preheminence to fire , as the beginner of all things . and with them assented in opinion archelaus atheniensis ; reasoning thus , that fire condenst or moistned is made aire ; but a degree more thicke and grosse , water ; and at length made more constrict , turnes to earth . so bring them retrograde ; earth rarified , conuerteth to water : by evaporation , into aire ; and being purified , transmigrateth into the nature of fire . and by reason of the perpetuall shifting of this one element , the order of the birth and breeding of all things to consist ; and hence likewise new workes to arise . hipparchus metapontinus ascribed the like primacie or prioritie of place ( with anaximenes ) to aire , as of all the elements the most noble , and fullest of vivacitie and liuelyhood , and of the smallest and most subtile parts ; consisting of its owne innate vigor ; all things penetrating , all things producing , all things augmenting , all things conseruing , and to their first perfection all things reducing . anaxagoras clazemonius conferred the first generation vpon small and similarie particles . leucippus , diodorus , epicurus , and democritus , into their schooles obtruded , plenum , & vacuum , full and empty . to the plenum , full , they gaue the names of atomes , which are no other than those small bodies perceiued and seene onely in the sun , where it pierceth through a shadow ; and these are neither to be disseuered , cut , or diuided ; neither are they apt to colour or change . of these atomes ( though their natures be all one ) yet of them they make these distinctions : the first is taken from the place ; of which some are called superior , some inferior ; some of the right hand , some of the left . the next is taken from their order , of which some are anterior , others posterior . the third and last from forme ; as some are round , some square , others triangle , &c. hence it is , that cicero in his booke d● natura deorum thus writeth , that of democritus his atomes , some are light , some sharpe , some crooked , some cornered , others adunct , &c. and of these atomes diuersly ioined , leucippus and epicurus were of beleefe diuers worlds were framed ; no otherwise than of three and twenty letters the language and scripture of all men and nations doth consist . others ( as pythagoras ) would deduce the first beginning from number ; and attributeth the greatest honour of all to numerus de●arius , i. the number of ten ; because it seemes he had obserued , that all nations proceeding in their account , there pause , breake off , and begin anew . it would aske too long a circumstance to dilate vpon the monady or vnitie , the dualitie , the ternarie , quaternary , quinary , senary , septenary , octary , monary ; and to shew either the strength and vertue , or the deficiencie and weaknesse of them , according to the first deuiser . anaximander conferred the originall of things from infinites : xenophanes put them vpon one , and that to be without motion . parmenides vpon two , namely calor & frigus , i. heate and cold ; the fire , which giues the motion ; and the earth , which supplieth it with forme . empedocles and agrigentinus held the elements to be eternall ; and that of their amitie or dis-union , all things whatsoeuer had their beginning . plato and socrates sorted the prime procreation from three , god , idaea , and matter . zeno admitted but two , god and the elements . the hebrewes held , matter , forme , and spirit . some of the greeks , and amongst them especially hesiod , and of the latines ovid , they stood with a chaos . to reckon vp all their opinions ; and quarrelling arguments to confirme them , would grow to as great an infinite as democritus his atomes , which were an vpossible thing to number : for as in the maine they differ one from another , so they are at great distance and contrarietie among themselues . s. august● contra manich. vseth these words , compescat s● humanatemeritas : id quod non est , non quaerat : ●e illud quod est , non inveniat : i. let mans rashnesse bridle it selfe : that which is no● , let him by no means seeke , lest that which is , he can no way find . and in another place : multo facilius invenia● syderum conditorem ; humilis piet●s , quam siderum ordinem superba curiositas : i. the maker of the stars is more easily found by humble pietie , than the order of the stars by proud curiositie . euclides the philosopher being demanded by one , what kinde of things the gods were ? and what manner of workes they most delighted themselues in ? made him this answere , that he was not very familiar with their persons , nor much acquainted with their purposes ; onely so much he vnderstood from them , that aboue all things they hated such polupragmaticall inquisitors . demonax when one solicited him to know , whether the world were animated ? and had spirit and life ? and againe , whether it were fashioned round , after the maner of a sphere or globe ? cut him off with this short answere : why dost thou , friend , thus trouble thy selfe to enquire so much after the world , who oughtst rather to apply thy diligence to liue vprightly in the world ? seneca in his epistles speakes to this purpose : why dost thou trouble thy selfe about questions , which were better for thee to be ignorant of , than to be resolued in ? what tends it to vertue , or good life , to studie perfectnesse in the enarration of syllables , to labour words , trauell in the strict lawes of a verse , or to keepe fabulous histories in memory ? which of all these can take away from thy feares , or bridle thy irregular desires ? musicke can shew vs which are the lacrymable notes , but can it demonstrate vnto vs in our misery , how not to vtter a lamenting voice ? geometry teacheth how to measure spatious grounds and fields ; when it should rather instruct vs how to take measure of our graues , and how much quantitie of earth would serue for our bodies ; how we ought not to spend or wast any part of our inheritance ; and not how to measure much , and purchase little . no artificer but can tell , which things are triangle , which round , which square , with the quantitie and dimention thereof ; but can he search into the depth or secrets of the heart , or into the minde of a man , to know how streight or capatious it is ? thou knowest a line if it be right and direct : but what doth that profit thee , if in what should guide the perfect and vpright line of thy life thou beest ignorant ? in another place he saith , sophismata nec ignorantem nocent , nec scientem iuvant : i. these sophismes and impertinent riddles neither hurt the ignorant , nor benefit the knowing , &c. many of these vnnecessarie curiosities being deliuered to spiridion and diuers other bishops , in the nicene councell , to be resolued ; and amongst others , that it was absurd to conceiue , that god in his infinite eternitie , before foure or fiue thousand yeares past , should now at length make this world , and to endure so short a season , what did he then before it ? or what could he finde himselfe to doe after it ? to whom spiridion , as the mouth of the rest , gaue this answer ; that lest hee should be said to doe nothing in that vacuum , he was then making a place of eternall torments for all such ouer-curious inquisitors , &c. and therefore all orthodoxall doctors and diuines , with the whole catholike church , against these former exploded opinions , conclude out of genesis , that there is one world made by god in the beginning of time ; and that all the generations of mankind were propagated & proceeded from the protoplasti , adam and eue , our first great grandfather and grandmother : and whoso shall presume to search further , are not onely guilty of vnprofitable curiositie , but worthily branded with irreligious impietie . moreouer , temporum quorundam cognitionem , deus sibi ipsi reservavit : i. the knowledge of some times and seasons god reserues to himselfe : for we know that the time in which the messias was to come into the world , was concealed from the patriarchs and prophets , though with many prayers and teares they besought it . besides , our lord and sauiour would not shew his disciples of the last day , when he was to come to iudge the world , though they vehemently entreated it in these words ; tell vs when these things shall be ? and what signe of thy comming and consummation of the world ? moreouer , to shew what a great secret it was ; of that day ( saith he ) and that houre no man knowes , no not the angels of heauen , but the father onely . so likewise after he was risen from the dead , being asked by his apostles , when the kingdome of israel should be restored ? he told them , that the eternall father had reserued the knowledge of that time vnto himselfe : for ( saith he ) it is not for you to know the times and the moments , which the father hath put in his owne power , &c. pius pulsator plerumque invenit , quod temerarius scrutator invenire non potest ( saith a learned father : ) the godly knocker doth oftentimes light vpon that , which the curious inquisitor by much search can neuer finde . therefore as socrates aduised all men , most especially to beware of those viands and delicacies which persuade and prouoke them to eat when they haue no appetite or stomacke ; and to abstaine from all such wines as tempt them to drink when they are no whit athirst : so ought we in all our discourse labour to auoid all such vaine and vnprofitable questions , which resolued help not , and vndecided hinder not . but as the aegles when they rest , and the lions when they walke , the one pluckes in his tallons , the other his clawes , to keepe them sharpe , as loath to dull them til they meet with their prey ; so it is not fit that we should trouble our heads , or exercise our wits vpon things impertinent , but rather reserue them for things onely behoofull and necessarie . plautus in sticho saith , curiosus nemo est qui non sit malevolus ; there is none that is curious , but is euilly disposed . and againe , in haecyra , tua quid nihil refert percontari desines● i. that which concerneth thee not , enquire not after . i conclude with that of s. bernard in one of his sermons ; curiosus foras engreditur , & exterius omnia considerat , qui sic interea despicit , preterita non respicit , presentia non inspicit , futura non prospicit : the curious man walks abroad , and considers all things according to their outward appearance ; inward things he looketh not after ; to past things he looketh not backe , present things he looketh not into , future things he lookes not towards . concerning the elements ( of which i had occasion to speake , in prouing that the world it selfe is of the world the best witnesse ) aristotle saith , that the beginnings of the elements are heate , cold , moisture , and drought : likewise , that they haue all a repugnancie among themselues , and therefore they canot be euerlasting . of them the poet manilius thus speakes ; ignis in aethereas volucer se sustulit aras , summaque complexus stellantis culmina coeli , &c. the swift fire lifts it selfe aboue the aire , and mounts aloft , to embrace round the faire and bright roofes of the starry heav'ns ; it claimes prime place , and guirts them with a wall of flames . aire next , with subtile breath it selfe extends both through the middle part and spacious ends of th' empty world , with gentle breathings feeding the fire next to the stars . the third succeeding , is that moist element which fills the ocean , ebbing and flowing with continuall motion : the mouing waues a gentle steame do breed , which bee'ng exhal'd from them , the aire doth feed . the earth , remotest from the former height , sits lowest , as supprest with it's owne weight . procopius saith , drought or drynesse is proper to the earth , which challengeth it to it selfe : cold likewise is inherent to the earth , but not peculiarly , because it hath that quality common with the water : and as water challengeth coldnesse , so it hath humidity common with the aire : and as the aire claimes humiditie , so by a kinde of fellowship , it draweth a kind of heat from the fire . and as the fire doth vindicate heate as proper to it selfe , so it participates of drinesse with the earth , which claimeth that qualitie to it selfe . thus it is manifest , what is proper to eueric elcment by it selfe , and what is common among them , which they borrow one from another , by which they are commixt and knit one to another . it was necessarie that they should be first distinct and separate , that euery of them might preserue his own nature : needfull it was also that they should be commixed , that thence might grow the composition of bodies , so that one might adhere to another according to their common qualitie . therefore god , the best workman , and who was able to giue to euery thing the most proper attribute , called dry , the earth , but not the earth , dry ; as you may reade in genesis . of the elements and likewise of their property , ovid thus speakes : quae quanquam spacio distant , tamen omnia fiunt ex ipsis & in ipsa ●adunt , &c. — these , though they distant be in space , yet all are of them made , and into them they fall : the earth resolv'd , doth into moisture slide , and aire : the aire when it is rarify'de , turnes into fire ; yet doth not so remaine , for the same order is dissolv'd againe . the spissed fire turnes into thickned aire ; the aire condenst , to water makes repaire : the water grost , by natures secret gift , lookes backe , and doth into th' earths substance shift . you haue heard of six ages , according to that computation of time from the creation to the present . but the poets haue included them within the number of foure , gold , siluer , brasse , aud iron . aetus commeth of aevitas , which is as much as aeteranitas , contracted by the figure syncope . plautus in trinummo saith , sapientis aetas condimentum est , sapiens aetati cibus est , &c. age is the sauce of a wise man , and a wise man is the meate of age ; for not by age , but by trauell and industry , wisedome is obtained . the first age , which was called aetas aurea , was free from lust and excesse , and full of pietie and justice ; in which all things needfull for the vse of man were enioyed in a communitie , and was said to be most eminent in it's puritie vnder the reigne of saturne . of which iuvenal , sat. . thus speakes : credo pudicitiam saturno rege moratam , in terris visamque diu , — &c. i do beleeue that modesties chaste staine was frequent on the earth in saturnes raigne ; and then continued , when an homely caue a narrow dwelling to the people gaue , a little hearth , small fire : when beasts and men slept in the shadow of one common den . to the same purpose it is which boethius alludeth , met. . li. . foelix nimirum prior aetas , contenta fidelibus arvis , &c. happ'ly was the first age spent , which was with faithfull fields content : it was not lost in vaine excesse ; by eating little , drinking lesse , the herbe gaue wholsome seeds at first , and the cleare fountaine quencht their thirst . beneath the shadow of the pine men slept : then in the oceans brine no keele was washt , no vnknowne guest on any forreigne shores did rest : no bloud was shed through bitter hate , no armes tooke vp to plucke on fate . for what should hostile fury do , or stirre vp mad mens spirits vnto ? when wounds were made , and bloud was spilt , yet no reward propos'd for guilt . we reade tibullus thus , eclog . lib. . quam benè saturno viuebant rege , priusquam tellus in longas est patefacta vias , &c. how well did men liue vnder saturnes raigne , when as the earth vnmeted did remaine , and no long journies knowne ; the sea not cut by any crooked stearne , as yet vnput to such new burthens : and the wandring winde to play withall no limber saile could finde . nor did the erring mariner so far trauell , or yet finde out the constant star by which to steere : nor ( as they now do ) rome from remote places , to bring traffique home . the seruile yoke did not the bull disturbe ; the vnbackt iennet knew no bit or curbe● the dwelling house no doore had , but stood ope ; nor was the stone prefixt that bounds the scope of common fields : the hollow oke , the hiue that yeelded honey ; neither did they driue their cattell home , but with their vdders swell'd ; they flockt vnto the milke pale vncompell'd : no wrath , no war , no armies to inuade , for no smith then knew how to cast a blade . after the death of saturne the siluer age succeeded , lesse good than the first , and yet not altogether so bad as that which followed . of which ovid , metam . . maketh this short expression : postquam saturno tenebrosa in tartara misso , sub iove mundus erat , — &c. saturne into darke tartarus being hurl'd . iove then assum'd the scepter of the world . then came the siluer off-spring , and that was courser than gold , and yet more fine than brasse . of which tibull , eleg. . lib. . thus speakes : nunc iove sub domino caedes & vulnera , &c. now vnder ioves dominion breakes forth strage , and wounds , with th'hasard of the oceans rage ; and that which men do couet most to flie , they haue found out , a thousand wayes to die . then came the brasen age , worse than the two former , yet not altogether so wicked as the last : of which ovid , met. lib. . makes mention : tertia post illas successit ahaenea proles saevior ingenijs , — &c. the third succeeds , the brasen issue stil'd , more cruell in their natures , and more vild ; more apt to horrid armes than those forepast , and yet not all so wicked as the last . the iron age is the last , of which the so●e po●t in the selfe same booke makes this description ; — de duro est vltim● ferro , &c. the fourth of iron ; into whose veines are crept all those grand mischiefes that before● time slept . truth , modestie , and faith together fled , as banisht from the earth : into whose sted came craft , deceit , fraud , iniurre , and force ; and that ( than which there 's nothing can be worse ) base auarice : for not the earth could breed out of her plenteous crop , enough to feed insatiate mankinde , but that they must dare to rip her reuerend bowels vp ; nor spare to teare her brest , and , in the stigian shade what she had long hid , boldly to inuade and dig vp wealth , the root of all things bad : by this means wounding iron at first was had , made to destroy : they then discouer'd gold , more hurtfull far , though of a purer mold . then war , strengthned by both , doth armed stand , shaking a weapon in each bloudy hand : all liue on spoile ; the guest is not secure in his hosts house ; nor is the father fure , protected by the son ; ev'n brothers ●arre , true loue and friendship is amongst them rare : the husband doth insidiate the wife , and she againe seekes to supplant his life . the rough brow'd step-dame her yong step-son hugs , temp'ring for him , meane time , mortiferous drugs . the sonne after his fathers yeares enquires , and long before the day , his death desires . goodnesse lies vanquisht , piety betray'd ; vertue is trod on ; and the heav'nly maid * astraea now a better place hath found , and left the earth in bloud and slaughter drown'd . so much for the ages of the world. it will be no great deuiation , to speake a word or two concerning the age of man. servius tullius king of the romans called those pueri , i. laddes or youths , who were vnder seuenteene yeares ; and from thence to forty six , iuni●res , as those that were fit to be exercised in warre : and from the six and fortieth yeare they were called seniores , and then exempted from armes . varro diuided mans age into infancie , adolescencie , the strength of youth , and old-age ; and them retracted into their parts : the first , viridis , i. greene : the second , adulta , i. growne : the third , praecepti , i. stooping . it was also diuided into fiue sections , and euerie one contained fifteene yeares : the first were called pueri , ex puritate ; children , by reason of their puritie and innocence of life : the second to thirty , adolescentes , from their growth and encrease : the third section gaue them the title of iuviues , ab adiumenta , because they were able then to assist in the wars , vntill the forty fifth yeare . at threescore yeares they were stiled seniores , i. elder men . and in the fift and last section , all their life time after , they were called senes . hippocrates ( as censorinus , lib. de die natal . affirmeth ) maketh seuen degrees of the age of man : the first endeth in the seuenth yere ; the second in the fourteenth ; the third in the one and twentieth ; the fourth in the fiue and thirtieth ; the fift in the two and fortieth ; the sixth in sixty ; and the seuenth to the end of his life , &c. galen in his booke de de●●nit . medic. will allow but foure ; iuvenum , vigentium , mediorum , senum . and these are not vnaptly compared with the seasons of the yeare : as ovid with great elegancie doth thus set it downe : quod non in species secedere quatuor annum aspicis ? aetatis per agentem imit amina nostrae ? the yeare thou seest into foure seasons cast● suting our age , which is to come , or past . infancie and childehood is represented in the spring ; youth in sommer ; the middle or intermediate betwixt strength and weaknesse , to autumne ; and old-age , to cold and feeble winter . concerning which we thus reade the before-named author : nam tener & lacteus , puerique similimus aev● , &c. the new spring comes , to which we may compare children that feed on milke , and tender are : the yong and springing grasse the season tells , for weake and without strength it growes and swells , sweetning the farmers hopes , all things are greene , the fields looke pleasant , floures are each where seene , and decke the meads in a discoloured suit ; the branches only bud , but beare no fruit . spring into sommer passeth ; now the yeare ( more strong and potent ) doth like youth appeare : no season of more vigor and abilitie , more ardent , or abounding with fertilitie . youths feruor being somewhat now allay'de , ripe autumne in his course begins to'inuade , and mildely doth 'twixt youth and age beare sway ; his head , part blacke , but somewhat mixt with gray . then comes old winter with a palsied pace , his haire or white , or none , his head to grace . you may also trace him thus , met. lib. . verque novum stabat cinctum florente corona . &c. now spring stood there , a fresh wreath girt his braine ; and sommer , naked , in a crowne of graine : autumne , from treading grapes , in torne attyre ; and rugged winter , new come from the fire . i will conclude this with pliny , lib. . cap. . as no man ( saith he ) knoweth when the storkes come , till they be come ; and no man can tell when they remoue and depart , till they be vtterly gone ( because they come and goe priuately in the dead of night , when no man can take notice or be aware of either ) so no man can perceiue his age to come till it be vpon him ; nor his youth going , till it be quite gone . and as hee that hath sung much is not to be approued , but he that hath sung skilfully : so he is not to be commended that hath liued long ; but he onely that liued well . i conclude the premisses with plato's yeare : the yeare is called annus , which festus would deriue from the greeke word enos . but others would haue it a meere latine word ; as atteius capito , ( so macrobius , lib. . saturn . witnesseth of him ) who thinkes it so called of the circle or compasse of time ; of an , which is circum , and nonus , which signifieth the nones . which word may , for the vnderstanding of some , need a little explanation : they are called nones , of novenus , ( as denus , quasi decimus ) of the number nine . rutilius writeth , that thereupon the romanes called their faires nondinae , because that for eight dayes together the husbandmen were employed in ploughing , tilling , sowing , or reaping ; but euery ninth day was a day of intermission , either for conuerse in the city , or hearing of their lawes read and expounded . they are called the nones of euery month , because from that day , nine are counted to the ides , and they are the first day after the calends , that is to say , after the first day of the moneth . in march , may , iune , and october , there be six ; but in all the other months but foure . others would deriue annus , ab annulo , a ring ; because like a ring it runneth round , and returneth into it selfe . as virgil : atque in se suaper vestigiavolvitur annus . annus lunaris is a moneth , because the moon spends little lesse than a moneth in the compassing of the zodiacke . annus solaris containeth dayes and a quadrant , in which time the sun surueyes round the zodiacke . so that in euery fourth yeare a day is interlaced and wouen in ; and this called annus magnus , or the greater , compared with the lunaris , or monethly yeare . of which virgil : interea magnum sol circumvolvitur annum . but the annus magnus with which plato seemeth to hold ( according to cicero ) consisteth of twelue thousand fiue hundred fiftie foure solarie yeares . the scalary or climatericall yeare consisteth of seuen yeares nine times told , or nine yeares seuen times multiplied ; the number in the whole , sixty three . of this yeare aulus gellius speaketh after this manner : it is obserued and generally experimented , that in all old men the sixty third yeare of their liues seldome or neuer passeth them without danger , either by some extraordinarie disease of the body , sicknesse , or some calamitie which for the most part fore-runne the period of life . alledging a part of that epistle which augustus caesar writ vnto his nephew caius : the words be these ; i hope that gladly and with great good will thou hast celebrated my last birth day , which was in the sixty third yeare of mine age ; for as thou seest , wee haue escaped the common clymactera , dangerous vnto old men . but the great yeare of the world , of which plato and diuers other philosophers so dreamed , some hold to be expleted in thirty six thousand solarie yeres ; some in thirty nine thousand ; and some otherwise ; differing in number according to their own fancies . but let vs not study too much the length of time , and multiplicitie of yeares , and in the interim forget the shortnesse and fewnesse of our owne dayes . this the ethnycke poet considered no doubt , when he left these words to succession : cuncta fluunt , omnisque vagus formatur imago , ipsaquoque assiduo labuntur , tempora motu , &c. all things passe on ; those creatures which are made , faile , and by times assiduate motion lade ; much like the running streame which cannot stay , no more can the light houres that post away . but as one billow hastning to the shore , impells another , and still that before is by the following driv'n : so we conclude of time ; it so flies , and is so pursu'de ; the houres are alwaies new , and what hath been , is neuer more to be perceiv'd or seene . that dayly growes , which had before no ground ; and moments past once , neuer more are found . the same poet in another place : labitur occultè , fallitque volubilis aetas , &c. the fleeting age deceiues , and stealing glides ; and the swift yeare on loose-rein'd horses rides . saith martial : quid non long a dies , quid non consumitis anni . the better to illustrate what hath before been spoken concerning the signes coelestiall , and other men and creatures which are said to haue place in the firmament ; it shall not be amisse to insert some extractions from the greeke poet aratus his phainomenon , interpreted by that excellent prince ( adopted by augustus caesar to the romane empire ) caesar germanicus . the heauen ( saith he ) is distinguished into fiue circles ; of which the two extreme are exceeding cold ; the austral , which is the lowest ; and the boreal , the highest . the neerest vnto them are the paralels , as equally distant : the one is the tropicke solstitial , the other hibernal , or hiemal , by which the sunne passing and keeping the eighth part of capricorne , make the winter solstice ; the other aestiue , or the sommers , by which the sunne passeth and keepeth the eighth part of libra , and called the aestiue solstice . the middle circle is the aequinoctial , which keeping the eighth part of aries , maketh the vernal or springs aequinoctial . and passing thorow the eighth part of libra , the aequinoctial autumnal . as they are called circles in the heauens , so they are tituled zones on the earth : the cold circles are held to be altogether inhabitable , by reason of their extreme frigiditie ; but vnder the torrid some are of opinion , the aethiopians liue , inhabiting diuers islands by the red sea , and other tops and eminent places of the earth adjacent , and those are held to be very spatious . our aestiue solstice is very high and hard . those which are called antichthones are diuided from vs by the aequinoctial circle , seeming to be low and depressed , as being the antipodes to vs : the inhabitants of which places are called antichthones , antistochae , and antisceptae ; and therefore antipodes , by reason of the bending and obliquitie of the earth . the zodiacke is called signifer , because it beareth the twelue coelestiall signes : it beginneth not at the one end of the circle , neither is it extended to the other ; but from the depth of the tropicke austral and brumal , the same reaching by the aequinoctial , to the height of the solstice , and ( in it's longitude and latitude ) by the middle of the aestiue . the oblique parts of the circle zodiacke . the twelue seuerall signes haue thirty distinct parts ; of which , some are called minora , lesse ; others ampliora , greater , and are vulgarly stiled canophora : but the compensation is supposed to be contained in fiue parts , to make the seuerall portions of the zodiacke . the beginning of those from aries , some are tituled masculine , others foeminine . of the tropicke signes two are aequinoctial , aries , and libra ; two solstitial , capricornus and cancer , &c. of the stars this is the order ; of both the circles , the double septentriones are turned towards the south , in figure with their tailes auerse , or backe to backe ; betwixt which the dragon seemeth obliquely to slide : vnder one foot is the serpentarie , and his feet seeme to touch the face of the scorpion : at the side of whom backeward , stands the custos : and beneath his feet the virgin , holding a fiery branch in her hand . with retrograde steps next lies the lion : and in the middle aestiue solstice , cancer and gemini . the knees of the charioter touch the heads of the gemini ; but his feet are ioyned to the hornes of the bull. aboue , the * hoeduli occupie place in the septentriones . much on the right hand neere vnto the crowne haue aboad the serpent , in the hands of the serpentarius , and hee that resteth himselfe vpon his * knee , and with his left foot kicketh the crest of the septentrionall dragon , reaching one arme towards the ballance , the other to the crowne . the hinder foot of cepheus is fixed in the lesser septentrione , with his right hand catching hold of the swanne : aboue whose wings , the horse extenderh his hoofe ; and aboue the horse , aquarius is listed : and neere vnto him capricornus . vnder the feet of aquarius lieth the great austriue fish. before cephaeus , cassiopeia : and perseus extendeth his foot vnto the backe of the charioter . ouer the head of perseus , cassiopeia is seene to walke . betwixt the swanne , and him that resteth vpon his * knee , the harpe is placed : in middest of whom , aboue from the east the dolphine is seene : vnder whose taile is discouered the aegle , and the next vnto her is the serpentarie . hauing spoke of the boreal circle , wee come now vnto the austral . vnder the sting of the scorpion is the altar placed ; and vnder his body the fore-parts of the sagittarie are seene , so farre as he is beast ; his hinder foot is eminent in another part of the australl circle . neere to the centaures priuy parts , the taile of hydra and the crow . at the knees of the virgin is placed the vrne , vpon the left hand of orion , which is also called incola . fluvius ( which some stile padus , others eridamus ) lieth vnder the feet of orion . the hare is next seene to shine with great refulgence : and iust at his heeles laelaps , or the dog , with extraordinarie brightnesse : behinde whose taile , argoë or the ship hath station . orion stretcheth his hand towards the foot of the bull , and with his feet comes very neere to the gemini . the backe part of the dog is aboue the head of the ramme ; and the deltoton or triangle not far from the feet of andromeda . the whale is beneath aries and pisces ; and the connexion of the two fishes haue one common star , &c. of the twelue coelestiall signes i haue spoken sufficiently already : but of the other stars in which i haue been very briefe , it shall not be amisse to giue some of them a more large expression . of draco , or the dragon , we reade caesar germanicus thus : immanis serpens sinuosa volumina torquet . hinc atque , hinc superatque illas , mirabile monstrum , &c. this dragon , of immense magnitude , was appointed by iuno to be the sleeplesse keeper of the orchard wherin the hesperian apples grew : whom hercules in his aduenture to fetch thence the golden apples ( as pannaces heracleus relateth ) slew , and bore them thence . to the perpetuall memorie of which facinerous act , iupiter translated both him and the dragon into the stars , both , in the same postures according to the successe of the fight ; the dragon with his head cut off ; and he leaning vpon one knee , his arms extended vpwards , and his right foot stretched towards the monster . and therefore he is said to hold the skinne of the nemaean lion in his left hand , for a perpetuall memory , that naked and vnarmed he slew him singly in the forrest inde helicen sequitur senior baculoque minatur , se velle artophilax , — &c. bo●tes ( called also auriga and artophilax ) is said to be the keeper or driuer of the chariot , which is the septentriones . some report him to be archas the sonne of iupiter , from whom the prouince of arcadia had after it's denomination . him , lycaon the sonne of pelasgus ( entertaining iupiter at a banquet ) caused to be cut in pieces , and his limbs being cook'd after sundry fashions , to be serued in to the table , of purpose to proue whether he were a god or no. at which barbarous inhumanitie iupiter iustly incensed , burnt vp his pallace with lightning from heauen , and after built there a city , which was called trapezos . lycaon he transhaped into a wolfe , and caused the dismembred limbes of archas to be gathered together ; which hauing re-vnited , he breathed in them new life , and after committed him to a certain goat-heard , to be educated and brought vp . who after , meeting his mother in the forrest ( not knowing her ) would haue rauished ; for which the inhabitants of the lycaean mount , would haue slain him . but iupiter to free them both , transfer'd them to the stars , where they are knowne by the name of the great and lesser beare . him homer calls bootes . clara ariadneae propius stant signa coronae hunc illi bacchus thalami memor addit honorem . it is said to be ariadnes crowne , which liber pater or bacchus caused to haue place amongst the stars ; which he presented vnto her at their espousals in the isle of creet . but he who writes the cretan historie , saith , that when bacchus came to king minor to demand his daughter in marriage , hee presented vnto her that crowne , made by vulcan in lemnos , the materials whereof were onely gold and pretious fulgent gems , of such maruellous splendor , that it lighted and guided theseus through the intricate and darke labyrinth . which was not translated into the heauens til after their being in naxos isle . it is still seene to shine with many splendant stars , vnder the taile of the lion. tempora laeva premit parti subiecta draconis , summa genu subversa tenet , qua se lyra volvit . the harpe is said to haue place amongst the stars , for the honour of mercury ; who made the first after the figure of a tortois , with seuen strings , according to the number of the pleiades , daughters to atlas : which after he presented to apollo . some attribute the inuention thereof to orpheus , by reason that hee was son to calliope one of the muses ; and composed it of nine strings , suting with their number . the musicke thereof was said to be of such sweetnesse , that it attracted the eares of beasts and birds , nay of trees and stones . moreouer , it so preuailed ouer the infernall powers , that by it he recouered his wife euridice from hell . hee adoring apollo more than any other of the gods , and neglecting liber pater , who honoured him ; the god being grieuously incenst against him , whilest he was one day sitting on the mountain pangoeus , waiting for the sun-rising , bacchus stirred vp the bacchanalian women against him : who with barbarous violence falling vpon him , plucked him asunder limbe from limbe ( for so eschilus writes : ) the pieces of his body being after collected , were buried in the lesbian mountains ; and his harpe after his death bestowed vpon musaeus : at whose entreatie iupiter placed it amongst the stars . cygnus de thalamis candeus , qui lapsus adulter , furta iovis falsa volucer sub imagine texit . the swanne was therefore said to haue place in the firmament , because iupiter transfiguring himselfe into that shape , flew into a part of the atticke region , and there comprest nemesis , who was also called laeda , ( for so saith crates the tragicke poet. ) she was deliuered of an egge , which being hatched brought forth helena : but because iupiter after the act was done , flew backe againe into heauen in the same shape , he left the figure thereof amongst the stars , &c. cepheus extremam tangit cynosurida caudam . cepheus , according to euripides and others , was king of aethiopia , who exposed his daughter to be tyed to a rocke , and to be deuoured of an huge sea monster : whom perseus the sonne of iupiter rescued . at whose request to minerva she obtained , that his head might appeare in the septentrional circle ; and from his breast to his feet , to be visible in arcturus the aestiue tropicke circle . qua latus afflexum , si●●osi respicit anguis , cassiopeia virum residet , sublimis ad ipsum . sophocles relateth , that cassiopeia the wife to king cepheus , and mother to andromeda , compared with the nymphs nereiedes the daughters to nereus ; boasting , that shee excelled them all in beauty . at which neptune enraged , sent a mighty whale , which did much dammage to that part of the countrey which lay next to the sea side : neither would hee be appeased , till her daughter andromeda was exposed to be made a prey for the sea monster . nec procul andromeda totam quam cernere nondum , obscura sub nocte licet , — &c. the figures and postures of the mother and daughter are much different ; for the mother is descried sitting in a chaire , & bound vnto it : but the daughter standing vpright , and chained vnto a rocke . which andromeda was said to be beloued of cupid : notwithstanding she was fettered betwixt two hills , and so left to be a prey to neptunes monster : but she was deliuered thence by perseus , and from him tooke the denomination of persea ; and by the fauour of minerva was receiued amongst the stars . who after she was freed by perseus , would neither stay with father or mother , but voluntarily associated him in all his trauels . sublimis fulget , pedibus properare videtur , et velle aligeris , purum aethera , tangere palmis . perseus was the sonne of iupiter and danaë : who descending in a golden shore , as she spred her lap to receiue it , hee not slipping the opportunitie , comprest her , and begot perseus . her father acrisius king of the argiues , finding that she was vitiated by iupiter , he caused her to be put into a mastlesse-boat , exposing her to the fury of the mercilesse seas . but after arriuing in italy , shee was found by a fisherman , and presented vnto the king of that countrey , with her yong sonne perseus , of whom shee was deliuered at sea . the king gratiously entertaining her , after made her his queene , and accepted of perseus as of his owne naturall son . of whose embassy to poledectas king of the island seriphus ; the receiuing of his wings from mercury , and his sword harpee from vulcan ; his killing of three gorgons the daughters of phorcas , &c. were too long hereto relate , being frequently to be found in sun drie knowne authors . est etiam aurigae facies , siue inclita forma , natus erithinius , qui circa sub juga duxit quadrupedis . — the charioter is said to be the son of vulcan and minerva , who was the first that yoked the vntamed steeds , & constrained them to draw in the chariot ; taking his example from the wagon and horses of the sunne . he first deuised the panathaemea , and gaue order for the building of towers and temples , and for that cause was listed among the stars , where he beareth vpon his shoulders * capra , the goat , which nourished with her milk iupiter in his infancie . in his arms he caris the two * kids , the issue of the said amalthaea , which are thought by the astrologians to portend rain and showres ; for so musaeus , de capra , witnesseth . others take him to be myrtilus the sonne of mercury , and wagoner to oenomaus the father of hippodamia . hic ophiuchus erit , longe caput ante nitendo , et vastos humeros , tum caetera membra sequuntur . this is the serpentarie , who standeth aboue the scorpion , holding in either hand a serpent . some of our astrologians take him to be aesculapius the sonne of apollo , who was so expert in the art of physicke , that he is reported , by the vertue of herbs and simples to haue raised the dead to life : for which iupiter enraged , slew him with a thunder-bolt ; but at the earnest suit of his father apollo , he not onely restored him to the liuing , but after his naturall expiration , gaue him that place amongst the rest of the stars . he was therefore called aesculapius , because the inclination tending to death , is by physicke repelled and kept backe . and for that cause hee is figured with a dragon or serpent ; who by casting their skinnes are thought to recouer their youth , as physitians by their medicines curing diseases , restore their weake patients to their former vivacitie and strength . moreouer , the dragon is a hierogliphycke of attention and hearing ; which is likewise requisite in such as professe that art . he is also said to haue been instructed by chiron the centaure , and to haue receiued the name of hepeones ; not vainely conferred vpon him , in regard that powerfull medicines are the qualifying and curing of such violent diseases as trouble and molest the health of the body . vnguibus innocuis phrigium rapuit ganimedem . et coelo appositus lustos quo iupiter arsit , in puero luit excidio quem troia furorem . the aegle is said to be numbered amongst the starres , because he stole from ida , ganmied , and carried him vp to heauen , where he remaineth iupiters cup-bearer . hee is called also the ensigne of iove ; for when the rest of the gods diuided the birds amongst them , hee fell to the thunderers lot ; either because hee soareth higher than any other fowle , and hath a kinde of dominion ouer them ; or else in regard that he onely is of such sharpe sight , that his eyes are not dazled with the bright splendant beames of the sunne : for so hee is placed , with his wings spread , and his head looking towards the east . aglaosthenes relateth , that iupiter transfiguring himselfe into an aegle , flew into the isle naxos , where hee was nursed , and there possessed the kingdome : from whence he made an expedition against the titanois . and sacrificing before the battell , an aegle , as a good and prosperous omen , appeared vnto him and brought him thunderbolts , which he vsed in that conflict . the arrow which the aegle holdeth in her claws , is said to be that which apollo slew the cyclops with , who forged that thunderbolt with which iupiter killed aesculapius , and for that cause was put amongst the rest of the starres . — hinc alius decliuis ducitur ordo , sentit & insanos , obscuris flatibus austras . the dolphine , ( as artemidorus reporteth ) when neptune was inamoured of amphitrite , and demanded her in marriage ( who to preserue her virginitie was fled to atlas ) was by him sent amongst many others , to solicit her about his former suit : who after much enquiry , found her where she had concealed her selfe in one of the atlantick islands . which making knowne to neptune , he by his great importunitie at length persuaded her vnto his owne wishes . which hauing obtained , he not onely for his faith and industry did confer great honour vpon the dolphine in the sea , but caused him also to haue a place in the firmament . hee is called , for his loue to musicke , the musical signe ; and is beautified with nine bright stars , according to the number of the muses . andromedae vero radiat quae stella sub ipsa albo fulget aequus , tres hormo , sed latera aequus distingunt spatijs . — the horse is called equus dimidius , because his fore-parts are onely seene , and the rest concealed . aratus saith that he was made a star , because that in the top of the heliconian mountaine , striking a rocke with his right hoofe , he brought forth water , which after grew to a well , dedicated to the muses ; and the liquor thereof called hypocrene . but euripides would confer this honour vpon menalippe the daughter of chiron ; who according to the centaure her fathers shape , was halfe mare , halfe maid . she being stuprated , and growing great , as ready to be deliuered , fled into the mount pelion , to secure her selfe from the displeasure of her father : and being pittied by the gods , was lifted vp amongst the signes , bearing an equinall shape ; but her hinder parts for modesties sake are altogether obscured and concealed . est etiam propriore deum cognoscere signo deltoton , si quis donum hoc spectabile nili divitibus veneratum vndis in sede notarit . aboue the head of the ram , not far from the feet of andromeda , bordereth that signe which the greekes , for the resemblance that it hath to the letter delta , call deltoton : but the latines in regard of the propernesse of the forme , name it triangulum , a triangle . some say it is the figure of aegypt proportioned out in stars , in trigono , or three angles . the channell also of nilus , as some say , disposeth it selfe after the same forme . it was placed where it now shines , by mercury , at the command of iupiter . diverso posita & boreae vicina legenti , auster pistrix agit — vnder aries and pisces , and aboue the floud padus , or eridanus , is pistrix ( or the whale ) placed in the region of the starry heauen . this is said to be the sea monster sent to cepheus by the enuy of the nereides , because cassiopeia and andromeda preferred their owne beauties before theirs ; who was slaine by perseus . planxere , ignotes asiae phaetondides vndis eridanus medius liquidis interjacet astris . the floud , placed beneath the whale in the region of the heauen ( to which the right foot of orion is extended ) of aratus and pherecides , is called eridanus padus , and therefore there seated , because it directeth his channell and course towards the parts meridionall . but hesiod giueth his reason and saith , it was so honoured for phaeton the sonne of phoebus and climene ; who ascending the chariot of his father , and being lifted so exceeding high from the earth , through feare fell from his seat ( being also strook with a bolt by iupiter ) into the floud padus or eridanus : & when by that meanes all things were set on fire , and began to burne , all the springs and riuers of the earth were let loose to extinguish the same . which made such a deluge , that it ouerflowed the whole face of the earth : by which means all mankind was said to perish , sauing deucalion and pyrrha . the sisters of phaeton , after extreme weeping and lamenting for their brother , were changed into poplar trees , and their teares hardned into amber . they were called heliades ; and their names , merope , helie , aegle , aegiale , petre , phoebe , cherie , diosippe . cignus also k. of liguria , a neere kinsman of theirs , in his depth of lamentation for phaeton , was metamorphised into a swan ; from whom al swans borrow their sad & mournfull notes . some thinke this floud to be nilus , which is also gyon ; and therefore stellified , because it directeth his course from the meridian . it consisteth of many stars , and lieth iust beneath the star called canopus , or ptolomaea , and toucheth some part of the argoe or ship. it appeareth very low , insomuch that it seemeth almost to touch the earth : for which cause it is stiled stella terrestris , &c. sic vtrumque oritur , sic occidit in freta sidus , tu parvum leporem perpende sub orione . lepus , the hare , hath place beneath the feet of orion and his dog : for those that feigned him to be an huntsman , so fashioned it , that the hare lieth beneath his feet . some deny , that so great and noble a hunter as orion , should spend his time in the chase of so fearefull and wretched a beast as the hare . callimachus in speaking of the praise of diana , accuseth him for taking too much delight in killing hares . some affirme she was translated into the heauens by mercury ( as aratus in his phenom . ) for her extraordinarie velocitie and swiftnesse , or else for her fruitfulnesse , bringing forth some young , and hauing others still immature in her belly : for so aristotle reporteth of her . it is said also , that in the antient times , in the island called hiera there were no hares at all : but that a yong man of that city got a yong liueret from a forreine countrey , and brought it vp being a female , till it was deliuered of young ones . by whose example others making him their president , fell into the like care of breeding them : who in short time increased into a great multitude : but the city being distressed by a narrow & streight siege , they were inforced to deuoure them all , whom before they had so indulgently cherished . yet was the figure of the hare after placed in the firmament , to put men in minde , that no man ought to take too much pleasure in any thing , least the losse of it after might breed their greater sorrow . tela caput magnisque humeris sic baltheus ardet . sic vagina ensis pernici sic pede fulget . orion , who is also called incola , shineth before the bull , and deriueth his name ab vrina , or the inundation of waters . he riseth in the winter season , disturbing both earth and sea with shoures and tempests . the romans call him iugula , because he is armed with a sword , and sheweth bright and terrible in the splendor of his stars : who if he appeare , portendeth faire weather ; if hee be obscured , stormes and tempest . hesiod maketh him the sonne of neptune and euriale ; to whom his father gaue that vertue , to walk as stedfastly vpon the sea , as the land . who comming to chios , comprest merope the daughter of oenopion : for which iniurie , oenopion surprised him and put out his eyes , banishing him from his confines . hee after comming to lemnos , by apollo was restored to his sight : and returning to chios , to auenge himselfe vpon his enemie the father of merope ( who by the people of his citie was hid in the earth ; ) him orion not finding , trauelled ouer into creet ; where hunting and making hauocke of the game , was reprehended by diana . to whom he made answer , that ere he departed from that island , he would not leaue one beast liuing vpon the mountains . for which arrogant language , tellus , or the earth , being much displeased , sent a scorpion of an vnmeasurable greatnesse , which stung him to death . iupiter for his vertue and valour translated him to the starres : and at the entreaty of diana did as much for the scorpion , who had auenged her of her enemie . aristom . informeth vs , that one ca●brisa a citisen of thebes being issulesse , desired the gods to foelicitate him with a sonne , and to that purpose made vnto them many diuine sacrifices . to whom iupiter , mercury , and neptune came and guested : for whose entertainment he slew an oxe , humbly petitioning to them for a male issue : whom they commiserating , at the motion of mercury , the three gods pissed in the hide of the oxe , and commanded him to bury it in the earth . which after the space of forty weeks being opened , there was found a male infant , whom they called vrion , ab vrina . others thinke him to be arion the methimnaean , so excellent vpon the harpe ; who being affrighted by pyrats , cast himselfe into the sea , and by the vertue of his musicke was borne safe to the shore , on the backe of a dolphin . but their opinions by the best authors are altogether exploded . cum tetigit solis radios accenditur asta● . discernitque , ortu longe fata vivida firmat : at quibus artatae frondes an languida radix examinat nullo ga●det mai●sve minusve . agricola , & sidus primo speculatur ab orta . the chiefe star of canis major , or laelaps , is called alhav●r ; and that of canis minor , or procion , algomeisa : so saith higinus . but aratus speaketh onely of that which he calleth syrius stella , the syrian star , which is placed in the middle centre of the heauens ; into which when the sunne hath accesse , the heate thereof is doubled : by which mens bodies are afflicted with languishment and weakenesse . it is called syrius , for the brightnesse of the flame . the latines call it canicula , whence they terme the dog-dayes , dies caniculares : for so long as the sunne hath power in it , that time is thought to be pestiferous , and obnoxious to many diseases and infirmities . some thinke it to be the same dog which with the dragon was giuen as a keeper to europa : which was after bestowed vpon procris , and by her presented to her husband cephalus : who carried him to thebes , to the hunting of that fox which had done so much hurt to the inhabitants thereof . a like fate belonging both to the dog and the fox ; for neither of them could be slain . therefore iupiter turned the fox into a stone ; and placed the dog in the centre of the firmament . amphianus a writer of tragedies relates , that the dog was sent vpon a message to dolora ; of whom , so soone as he beheld her , hee grew greatly enamoured , and still was more and more ardently inflamed towards her : insomuch that he was enforced to invoke the gods to qualifie his extraordinarie feruor . who sent the north winde boreas , by his cold breath to giue some mitigation to his scorching flames . which hee accordingly did , and those gusts are called etesiae ; which are bleake north-east windes , which blow onely at one time of the yeare . others will haue him to be mera , the dog belonging to icarus and his daughter erigone● of whom i haue before sufficiently spoken . haec micat in coelo lateri non amplior , actus qua surgit malus , qua debet reddere proram . intercepta perit , nullae sub imagine formae puppis demisso tantum stat lucida coelo . the chiefe star of note in the ship is called canopos ; and it is seated in the first oare , and it hath place iust by the taile of the greater dog. which it obtained at the request of minerva , who ( as they say ) was the first deuiser thereof , making the sea navigable to man , which practise till then was vnknown : but in it's scite it is onely visible from the rudder or stearne , to the mast . some say that danaus the sonne of belus , who by many wiues had fiftie daughters ; and his brother aegyptus as many sonnes . who had plotted to murther danaus and all his foeminine issue , that hee might solely be possessed of his fathers empire ; and therefore demanded his daughters , to make them wiues vnto his sons . but his malice and mischieuous purpose being discouered to his brother danaus , hee invoked minerva to his aid , who built him this ship called argo ; in which danaus escaped out of africa into argos . aegyptus sent his sons to pursue their vncle & his daughters : who arriuing in argos , began to make warre vpon him . whom seeing he was not able to withstand , hee gaue his daughters vnto them ; but with this command , that the first night of their marriage they should murther them in their beds . which was accordingly done ; sauing that the yongest , hipermnestra , preserued the life of her husband linus : for which shee had after a temple reared to her perpetuall honour . the other sisters are said to be tormented in hell , by filling a bottomlesse tub with leaking vessels . but most are of opinion , that was the argo , in which the greatest part of the prime princes of greece ( by the name of the argonauts ) accompanied iason to colchos , in the quest of the golden fleece . of which , tiphis ( the son of phorbantes and hymane ) was said to be the pilot ; who was of boëtia : and argus , ( the sonne of polibus and argia , or as some will haue it , the sonne of danaus , halfe brother to perseus ) the ship-carpenter or builder , who was by birth an argiue . after whose death , anca●● the sonne of neptune gouerned the decke or fore-castle . lynceus the sonne of aphareus ( famous for his quickenesse of sight ) was the prime navigator . the boat-swaines were zetes and calais , sonnes to boreas and orith●a , who were said to haue feathers growing out of their heads and feet . in the first ranke of the rowers were seated ( on the one banke ) peleus and telamon : on the other , hercules and hylas . he that gaue the charge to the rowers and steersman , was orpheus the sonne of oegrus : but hercules forsaking his seat , in his room came peleus the son of aeacus , &c. oceanum occasu tangit , tanto & magis arte , thuribulo motae vim coelo suscipit , & iam praecipiti tactu , vastis dimittitur vndis . ara is called sacrarius and pharum● a signe alwaies opposite to nauigation ; and it followeth the taile of the scorpion , & therefore is thought to be honoured with a scite in the firmament , because the gods thereon made a solemne conjuration , when iupiter made war against his father saturne : and after left remarkable vnto men , because in their agonalia , which were certaine feasts in which were celebrated sundry sorts of actiuitie ; and so called because they were first practised in the mountaine agon : & in their sports qinquennalia , so called because celebrated euery fift yeare , in which they vsed crownes , as witnesses of diuers couenants . their priests and prophets also skilled in diuinations , gaue their answers in their symposia or banquetting houses , &c. inde per ingentes costas , per crura , per harmos . nascitur intacta soni pes , sub virgine dextra , se● praedam è silvis portat , seu dona propinqua , &c. centaurus is thought to be the sonne of saturne and phillira : for when saturne sought his sonne iupiter in thrace , hee was said to haue congresse with phillira daughter of oceanus , beeing changed into an equinall shape ; and of her begot chiron the centaure , the first deuiser of physick ; and after translated her into a linden or teile tree , called tilia . chiron is said to inhabit the mountain pelion , and to haue been the iustest amongst men : by whom aesculapius in physicke , achilles in musicke , and hercules in astrologie , were instructed . and as antisthines relateth ; when hercules came to sojourne with him for a season , one of his arrowes dipt in the venomous bloud of nessus , dropping from his quiuer , fell vpon the foot of chiron ; of which hee in few houres expired ; and by iupiter was transferred into the stars , hauing his station in the aspect of the sacrary or altar ; vnto which hee appeareth as if he were still sacrificing there to the gods . of him , and the manner of his death , you may be further satisfied , if you reade ovid , lib. de fast. &c. hic primos artus , crater premit vlterioris , vocabis rostro corvi , super hydraque lucet . vpon the hydra's taile sitteth the crow : in the middle of her body is a bowle or goblet standing . she hath her mansion in the australl parts , hauing her head bowing towards cancer , and her mid part bending downe toward the lion ; her taile extendeth to the centaure , vpon which the crow hath place , and there seated because shee was said to be vnder the protection of apollo : by whom she was sent to a fountaine , from thence to bring water for the gods to drinke ; but by the way spying a tree full of green figges which were not fully ripe , and desirous to taste of them , neglected her errand , and sate in the tree till they were more mature . after some dayes , when the feast of the gods was past , and shee had sated her selfe with the ripe fruit ; she began to consider with her selfe , how much she had offended those coelestiall powers by her neglect : and therefore to make them some part of satisfaction , she repaired to the fountain to fil her bottle ; but being frighted thence by the hydra , who came at that time to drinke of the well , she carried it backe empty ; telling her lord apollo , that the water failed , for the fountaine was quite dried vp . but hee knowing both her neglect , as also her lye to excuse it , forbad her after , from drinking water , or any other liquor whatsoeuer . from which both she and all the rest of her feather are bound vnto this day . which aristotle the great philosopher confirmeth in his booke of the nature of beasts : as also isiodorus , in naturalibus : for the bowle standeth in the middle of the serpent , brimme full of water ; at which the crow sitting vpon his taile , aimeth at with her bill ; but by reason of the distance , cannot come neere it , and so suffers a tantalian thirst . sidera communem ostendunt in omnibus ignem . septem traduntur numero , sed carpiter vno . deficiente oculo , distinguere corpora parva , &c. they are called pleiades , of their pluralitie , by the grecians . but the latines terme them virgiliae , quod eorum ortu ver finem facit , vel quod vere , exoriunt●r ; i. either because their rising is when the spring goeth out , or that they rise in the season of the spring . pherecides athenaeus affirmeth them to be the seuen daughters of lycurgus , borne in the isle called naxos ; and because they there brought vp liber pater , and nourished him , were by iupiter his father ( who begat him of cadmeian semele ) transposed among the coelestiall signes . their names are , electra , alcinoë , celeno , asterope , merope , tagete , maia . the seuenth of which ( as aratus reporteth ) is difficultly seene or found : which some thinke , concealeth her selfe for feare , not daring to looke vpon the dreadfull figure of orion . others imagin her to fly from the sunne , who is much inamoured of her beauty ; and that she is called electra , and therefore she is said to weare her haire dis-shiuelled , falling loose about her shoulders , being a signe of her feare or sorrow : and of her haire called coma , some giue her the appellation of cometa , which implieth a comet . others conceit her to be merope , who being married , was by her husband called hippodamia . but the greeke poet musaeus informeth vs , that these pleiades were the seuen daughters of atlas ; six of which s●ine clearely , and are visible to all ; but the seuenth is obscured and darkened . the sixe that present themselues to our view , were paramours to the gods : three of which were comprest by iupiter ; who by electra had dardanus ; by maia , mercurius ; by taigete , lacedemon . two were vitiated by neptune , who begat herc●s of alcinoë ; and lycus of celane . mars corrupted asterope , by whom he had oenomaus . only merope associated her selfe with sisiphus a mortall man ; of which ashamed , some think that to be the reason why she obscureth her selfe and will not be seene . et sic de cateris . of the sunne . the sunne ( saith aratus ) is moued in it selfe , and is not whirled or turned about with the world ; but perfecteth his course in the obliquitie of the zodiacke circle ; who in three hundred sixty fiue dayes , and the fourth part of a day , hauing surueyed the zodiacke and euery part thereof in thirty daies ten houres and an halfe , by the ioyning the halfe houres together , in euerie fourth yeare makes vp a compleat day , which is called bisextus . which day is made vp of quadrants ; for when halfs make six whole , that is a quadrant ; this quadrant foure times told , maketh houres , which is a compleat day and night : and in the fourth a bisext . the sunne being fierie of it selfe ( according to the poets ) by reason of his extraordinarie quicke motion , groweth more hot . which fire , some philosophers say , is nourished and encreased by water , and by the vertue of the contrarie element to receiue both it's light and heate ; by reason of which it often appeares to be moist and dewie : and then suffereth an eclipse ( which the latines call defectio ) as often as the moone entreth into the same line through which the sunne is hurried ; to which obiecting it selfe , the sunne is thereby obscured , and therefore it is said to be deficient , when the orbe of the moone is opposed against it . to know the signes of calmes or tempests , of faire weather or foule , the antient astrologers haue left these rules to be obserued . virgil saith , si sol in ortu suo maculosus sit , atque sub nube latet , aut si demi-dia pars eius apparuerit , imbres futures : i. if the sunne in it's rising seeme to be spotted or hid beneath a cloud , or if the one halfe thereof solely appeare , it portendeth raine . varro telleth vs , that if rising it appeare hollow , so that he sendeth his beams from the centre or middle part thereof , part to the north , part to the south , it portendeth weather moist and windy . besides , if it blush or looke red in the set or fall , it presageth a faire day . but if it looke pale , a tempest . nigidius writeth , that if the sun shine pale , and fall into blacke clouds in his set , it signifieth the winde is shifting into the north quarter . the greekes call him apollo : and make him the god of diuination or prophesie , either because all darke and obscure things he discouereth by his light and splendor ; or else for that in his diurnall course and set , hee ministreth so many occasions of sooth-saying or coniectures : sol dicitur aut ex eo quod solus sit , aut quod solus sit aut quod solito per dies surg at aut occidat : he is called sol , either because he is still alone , or that hee vsually day by day riseth and setteth . he is figured without a beard , either for that in his rise or fall he seemeth to be still as youthfull as at the first ; or els because hee neuer faileth in his strength , speed , or power ; as the moone , who is sometimes in the full , sometimes in the waine , alwayes encreasing or decreasing . they also allot him a chariot drawne with foure horses , either because hee finisheth the course of the yeare within the foure seasons , spring , sommer , autumne , and winter ; or else by measuring the day , and distinguishing it into foure parts : agreeable to which , they to his horses haue appropriated proper and fit names ; they are called erythraeus , actaeon , lampros , and philogaeus : erithraeus in the greeke tongue is ruber , red ; because the sunne in his mornings vprise looketh red and blushing . actaeon , i. lucidus ; by reason that after the third houre he appeares more cleare and fulgent . lampros , i. lucens , vel ardens , as shining in his greatest heate and splendor iust in the meridian , climing against the articke circle . philogaeus , i. terram amans , louing the earth ; because towards the ninth houre he declineth or seemeth to precipitate himselfe toward the earth . of the moone . the moone is lower than the sun or any other of the errant planets , and therefore in a much shorter time finisheth her course : for that iourney which the sun is trauelling three hundred sixty fiue dayes and six houres , the moone runneth in seuen and twenty dayes and eight houres ; the sunne passing all the signes in thirty dayes ten houres and an halfe . hence it comes , that so much way as the moone maketh in the zodiacke , the sun fulfilleth in the space of thirty dayes . some of the philosophers are of opinion , that the moone vseth not her owne proper light ; and that one part of her globe or circumference retaineth some splendor ; but that the other is altogether obscure and darke , who by little and little turning her selfe , is expressed vnto vs in diuers figures . others on the contrary affirme , that shee hath her owne perfect globe , but receiueth her light from the sun ; and as far as she is stricken by the sunne , so far she is inflamed ; and by how much she is distant from the sun , by so much her splendor is encreased : and then she is in her defect or eclipse , when the shadow of the earth is interposed betwixt her and the sunne . for in her encrease all breeding things sprout and shoot out ; but in her decrease or waine are extenuated and weakened . moreouer , in her growing , euery humor and spirit is augmented ; the ocean riseth and swelleth ; and the earth is as it were animated with a generatiue heate , &c. the poets call luna , diana , and terme her to be the sister of the sunne , whose appellation is apollo also . of whom they affirm , and would maintaine , that as he hath his spirit from the sunne ; so hee hath his bodie from the moone , whom they hold to be a virgin. they are both said to weare arrowes , because they shoot their beames and rayes from the heauens , downe vpon the earth ; and therefore to beare torches ; because the moone lighteth , the sunne both lighteth and scorcheth . shee is said to ride or be drawne in a chariot with two horses , either for her velocitie and swiftnesse , or else by reason that shee is visible both by night and day : and therefore one of her horses is said to be white , and the other blacke ; shining to vs more apparantly in the winter and sommer seasons , than in the spring and autumne . she is called diana , of diane , in regard she appeareth as wel by day as by night ; and luna , of luceo , because she shineth ; as also trivia , for that shee is pourtrayed in three seuerall figures . of whom virgil saith , tria virginis ora dianae : for one and the same planet is called luna , diana , and proserpina ; that is , coelestiall , terrestriall , and infernal : when she is sub lustris , or bearing light , she is called luna : when she is with her garments tuckt vp , and with bow and arrowes , diana , or the latonian virgin. they will also haue the moone amongst the inferi , to be proserpina ; either for that she shineth by night , or else for that shee is of all the other planets the neerest to the earth . some say that her car is drawne by two oxen or heifers ; because the earth and stones , mettals and creatures , are sensible of her ful , and wain : for euen dung , which manureth the earth , if it be throwne vpon the fields in her encrease , breedeth and casteth ou● wormes . she is said to frequent the groues and forrests ( as diana ) by reason of the great delight she taketh in hunting and the chace . she is also said to be enamoured of endimion , for two causes ; the one , in regard he was the first that was euer knowne to obserue and finde out the course of the moone . and therefore he is said to haue slept thirty yeares , because he spent so much time in the acquiring out so rare a secret : for so monasaeus , lib. de europa , hath deliuered vnto vs. the second cause is , that the humour of the nightly dew , which droppeth also from the stars and planets , is sucked in and commixed with the juice and moisture of herbs and plants , to their better animating and cherishing ; as also being profitable to the flocks of shepheards , in the number of whom endimion was ranked . antient writers haue recorded , that in her aspect may bee found infallible rules concerning either serenitie or tempest . nigidius saith , that if in the vpper part of the moones circle there be discouered any blacke spots or staines , it signifieth much wet and many showers to fall in the first part of that moneth . but if they be visible in the middest of her orbe , at such time as she is in her plenitude , they then betoken faire and cleare weather : but if she looke yellow , or of the colour of gold , it prognosticateth winde ; for the windes grow by the densitie or grossenesse of the aire , by which the sunne or moone being shadowed , it begets in either of them a rednesse . moreouer , if her hornes shew lowring or cloudy towards the earth , it portendeth tempest . aratus saith also , if the boreall horne of the moone seeme any thing streightned , it promiseth a north winde : or if the australl horne be any thing erected , it signifieth a south winde forthwith to ensue . but the quartile of the moone is the most certain index of wind and weather . according to that of virgil : sin ortu quarto namque is ●ertissimus author . an emblem . it presenteth an ideot , who hauing a straw sticking out of either shooe , is persuaded by some waggish boyes , that they are no other than gyues and fetters : which hee conceiuing to be such , casteth himselfe vpon the ground in great griefe and vexation , as one , by reason of these bonds not able to remoue out of the place . the motto , stultitia , ligamur non compedibus : which seemeth to be borrowed from ecclesiastes . . the heart of the wiseman is in his right hand ; but the heart of the foole is in his left hand . and also , when the foole goeth by the way , his heart faileth , and he telleth to all that he is a foole. h●rac . lib. . epistol . ad mecen . writeth thus : virtus est vitium fugere , & sapientia prima . stultitia carnisse . — it is a vertue to fly vice ; and we count him most wise , that is from folly free . there are diuers sorts of folly . saint augustine saith , there is none greater in the world , than to esteem the world , which esteemeth no man ; and to make so little account of god , who so greatly regardeth all men . and saint gregory tells vs , that there can be no greater folly , than for a man by much trauell to increase riches , and by vaine pleasure to lose his soule . it is folly to attempt any wicked beginning , in hope of a good and prosperous ending . or for a man to shorten his life by ryot and disorder , which by temperance and abstinence might be better prolonged . folly is a meere pouerty of the minde . the heart of a foole ( saith syrach ) is in his mouth ; but the mouth of a wise man is in his heart . gregorie saith , sicut nec auris escas ; nec guttur verba cognoscit ; ita nec stultus sapientiam sapientis intelligit : i. as the eare relisheth not meat , nor the throat can distinguish the sound of words ; so neither can the foole vnderstand the wisedome of the wi●e . and seneca the philosopher telleth vs , inter c●tera mala hoc quaque habet stultitia , quod semper incipit vivere : i. amongst many other euills , this also hath folly , that it alwaies beginneth to liue . but saith s. augustine , amongst all fooles , he is the most foole , that knoweth little , and would seeme to vnderstand much . but i come now to the emblema●ist , who thus declares himselfe : spiritus excelso se tollit in astra volatu , at caro , compedibus deprimor , inquit , humi tu , quid vincla voces ; age , nunc videamus inepta morio , vel stramen compedis instar habet . vile lucrum , popularis honos , fugitiva voluptas . haeccine , sint pedibus pondera iusta tuis ? prô viles animas ; devotaque crura catenis vincîmur , nervus nec tamen villus adest . ¶ thus paraphrased : the soule , with swift wings to the stars would fly : the flesh saith , fetter'd on the ground i lye . what call'st thou bands ; looke on that foole , hee 'l say , the straw that 's in my shooe hinders my way : base gaine , vulgar applause , each fading sweet , are those the shackles that should gyue thy feet ? o wretched soules ; ô legs , to fetters deare ; we thinke our selues bound , when no bonds are neare . the morall allusion gathered from hence beareth this motto ; o demens ; ita servus homo est ? grounded from that of seneca ; epistol . . non ego ambitiosus sum ; sed nemo aliter romae potest vinere , non ego sumptuosus , sed vrbs ipsa magnas impensas exigit , &c. i am not ambitious ; but no man otherwise can liue in rome . i am not prodigall ; but without great expences , in the city there is no liuing . it is not my fault , that i am angry or luxurious , for i haue not yet setled the course of my life : these things are to be attributed vnto my youth , not me . but why doe wee so deceiue our selues ? likewise the same philosopher , epist. . in the conclusion thereof ; inter causas malorum nostrorum , est quod vivimus ad exempla , nec ratione componimur , sed consuetudine abducimur , &c. amongst the causes of those euills which happen vnto vs , one is , that wee liue by example , not gouerned by reason , but carried away by custome . that which we see few doe , wee will not imitate ; but that which many practise : as if that were most honest , which is most frequent . according with that of the poet iuvenal , satyr . . — dociles imitandis turpibus & pravis omnes sumus . — but to leaue further enforcing the argument , and come to the author , whom we reade thus : multa quidem totam putrantur inepta per vrbum , cumque petis causam , mos jubet ista ferunt anne igitur stolidi nos string at opinio vulgi ? regulanum vita factio plebis erit ? stamine sic fragili vel stramine morio vinctus vah , sibi compedibus crura sonare putat . serviles , vilesque sumus prô vincômur immo , vincîmur miseri , causaque nulla subest . ¶ thus paraphrased : follies , through all the city frequent be : if aske the cause ? custome , 't is layd on thee . shall the vaine humors of the vulgar sect prescribe vs rules our liues how to direct ? the ideot , with a straw or weake thread bound , thinkes , weighty fetters at his heeles to sound . seruile we are , ( so made by our owne lawes ) to thinke our selues gyv'd , when indeed 's no cause . a meditation vpon the former tractate . true god , true life , from , by , in whom all things that truly liue , haue life , ( from thee it springs : ) god , good , and fayre , from , by , in whom , what breeds goodnesse , or beautie ; all from thee proceeds . from whom to turne , is to fall miserably : in whom to trust , is to stand constantly : by whom to hold , is to rise instantly . whose faith , vnto good actions vs accites ; whose hope , to prayer , and thanksgiuing inuites : whose charity , vs vnto him vnites . who to all wretched sinners hath thus spoken : aske ? haue , seeke ? finde : but knocke , and i will open . whom none can lose , that to the right doth leane : none seeke , but cal'd ; none find , but he that 's cleane . to know whom , is to liue : serue whom , to raigne : praise whom , the soules eternall blisse to gaine : thou art the god all potent , keeper alone , of all that hope in thee ; without whom none can safety find , or be from danger free . " o! thou art god , and there is none saue thee , in heauen aboue , or in the earth below . inscrutable things , and wonders great , wee know , thou work'st , of which no number can be made . praise , honour , glorie , ( more than can be said , ) belong to thee . thou in thy counsels darke , first mad'st the world , and after moses arke , to patterne it : that man in it might see the former glorious structure fram'd by thee . the sunne , the moone , the stars , the planets seauen , pleiades , arcturus , all the host of heauen , thy mighty hand created : times and seasons thou hast for vs appointed ; of which , reasons cannot by man be giuen : ( who hath presum'd of worlds before , and after this consum'd , more to succeed . ) thy wisdome all things knowing , finds these to be but fancies , meerely growing from curiositie ; and can affourd no shape of truth from thy most sacred word : from which , let no vaine boaster be so madde , as the least jot , to take , or ought to adde . make it to vs the onely rule and square by which to guide our actions , and prepare our meditations solely to incline ; but from that centre to deriue no line . so shall those soules thou hast so dearely bought , be perfect , and we praise thee as we ought . as far as th' east is distant from the west , remoue our sinnes from vs : in euery brest plant ( in their stead ) all goodnesse . god immense , ( whose smallest attr'ibute , passeth humane sence ; from whom , in whom , by whom , all things subsist , visible , and vnseene : who as thou list , thy worke about dost compasse ; within , fill ; couer aboue ; below , supportest still . ) keepe vs , the worke of thine owne hands , and free ( whil'st wee put hope , and confidence in thee . ) vs from all euill , guard vs we thee pray , here , euery where , at this time , and for aye , behind , before , within dores , and without , aboue , below , and guirt vs , round about . so wee with lips and hearts vnfeign'd , ( ô king ) to thee ( for all thy benefits ) will sing this hymne . o holy , holy , holy ; thee wee do inuoke , ô bessed trinitie , to enter vs thy temple ; mak 't a place worthy thy iuning there , by diuine grace . this , by the father , of the sonne we craue : this , by the sonne , good father , let vs haue . o holy spirit , that this may be done , wee intreat thee , by the father , and the sonne . quid noscis , si teipsum nescis ? bucer in psalm . the dominations e●● 〈◊〉 : ioannis 〈◊〉 gener : the argvment of the fourth tractate . what ternions and classes be in the coelestiall hierarchee . in what degrees they are instated ; how 'mongst themselues concatinated . angels and daemons made apparant , by ethnicks , and the scriptures warrant . of visions and strange dreames , that proue spirits each where , at all times mo●e : against their infidelitie that will allow none such to be . discourse of fauour , loue , and hate ; of poetry , of deaths estate . th' essence of spirits ; how far they know : their power in heauen and earth below . the second argument . there is no power , 〈◊〉 domination , but from the lord of our saluation . the dominations . a little further let my muse aspire , to take myne eyes from earth , to looke vp higher , vnto the glorious hierarchy aboue ; the blest degrees in which the angels moue . in this , the best theologists assent , that they are substances intelligent , immortall , incorporeall , mouing still ; assisting man , obseruant to gods will. in three most blessed hierarchies th' are guided , and each into three companies diuided : the first is that in which the seraphims bee , cherubims , thrones ; distinct in their degree . the seraphim doth in the word imply , a feruent loue and zeale to the most-high . and these are they , incessantly each houre in contemplation are of gods great power . the cherubim denotes to vs the fulnesse of absolute knowledge , free from humane dulnesse ; or else wisedomes infusion . these desire nothing , but gods great goodnesse to admire . the name of thrones , his glorious seat displaies ; his equitie and iustice these still praise . the second ternion , as the schoole relates , are dominations , vertues , potestates . dominions , th' angels offices dispose ; the vertues ( in the second place ) are those that execute his high and holy will : the ? potestates , they are assistant still , the malice of the diuell to withstand : for god hath giuen it to their powerfull hand . in the third order principates are plac't ; next them , arch-angels ; angels are the last . the principates , of princes take the charge , their power on earth to curbe , or to enlarge ; and these worke miracles . th' arch-angels are embassadors , great matters to declare . th' angels commission hath not that extent , they only haue vs men in gouernment . " god 's in the first of these , a prince of might : " he in the second doth reueale , as light : " is in the last , his graces still inspiring . to know what 's to their offices requiring ; the formost ternion hath a reference to contemplate gods diuine prouidence : prescribing what by others should be don . the office of the second ternion doth his concurring influence disperse vnto the guidance of the vniuerse ; and sometimes hath a working . now we know , the third descends to'haue care of things below ; assisting good men , and withstanding those that shall the rules of diuine lawes oppose . these seuerall companies before related , may with good sence be thus concatinated : first , because loue , of all things that haue being , with diuine nature is the best agreeing , as hauing influence and birth from him ; therefore the first place hath the seraphim . because from loue , all knowledge doth arise , ( for who that loues not god , can be held wise ? ) and therefore in it's proper mansion sits . the second place the cherubim best sits : because from loue and wisedome nothing must or can proceed , but what is good , and iust. therefore the thrones haue the third place assign'd . so that to loue , the seraphim's inclin'd , euen loue vnto the great and holy-one : cherubim , to wisedome : iudgement , to the throne . now because empire ( for so oft it falls ) must needs submit to iudgement when it calls ; and that to empire there of force must be a vertue to maintaine that empiree ; and that this vertue cannot exsist long without a power that is sufficient strong , able their molestation to redouble , that shall this empire , or this vertue trouble : " the second ternion in these heauenly bowers , " are the dominions , vertues , and the powers . further , since power or might nothing preuailes , whereas a light illuminating failes ; and this instruction but two wayes can grow , by word or action : therefore they bestow the next place on the principates , as those who the most eminent actions still dispose . then to th' arch-angels , who from the blest trinity , the chiefest principles of our diuinity vnto our deare saluation necessary , 'twixt heauen and earth immediatly carry . to th' angels , last ; whose industry extends to creatures , men ; and so their power ends in things inferior : this is the oeconomy of the most blest and sacred hierarchy . yet notwithstanding some there are , and those pretending no small iudgement , that oppose not onely this faire order and degree , but hold , no spirits at all , or angels be . the sadduces thus argue ; if such were ? we doubtlesse should of their creation heare , from moses , who his first booke doth begin both with the world , and all things made therein ; but makes of them no mention . and againe , if they be nam'd in text ? 't is to restraine man within moderate bounds , and keepe in awe th' irregular , that would transgresse the law : else , to our dull capacities conuey ( by naming such ) things , that our weakenesse may the better vnderstand . therefore they blame plato , who spirits doth so often name : and socrates , with all the stoicke crew , who to foole men , and make them thinke they knew things hid from others ; in ambitious pride deuis'd such ●oyes , neuer exemplify'de . besides , if there be spirits ? it implies , they must be either friends or enemies . if friends ? they would continue vs in health , bestow vpon vs wisedome , empire , wealth : but these , we see , are otherwise obtain'd ; knowledge and arts by industry are gain'd ; empire , by vertue ; riches purchac'd are by labour ; health , by keeping temperate f●●e . if enemies ? they hourely would extend their powers malevolent , mankinde to'offend ; especially those that themselues assure there are none such ; and that 's the epicure and sadduce ; yet these they hate in vaine : none are from rocks precipitate , few slaine ; but they with others in like safety stand , as well secur'd by water , as by land . but in opinion contrary to these , plato , plotinus , proclus , socrates , iamblicus , porphirius , biton , were ; the first of whom thinke you thus speaking heare : the nature that 's intelligible , growes to nine distinct degrees ; which he thus showes : the first is god ; idea's haue next place ; soules of coelestiall bodies haue the grace to be third nam'd , ( intelligences they are styl'd ; ) arch-angels in the fourth beare sway ; the fift , the angels ; the sixt , daemons claime ; heroes the seuenth ; the principates haue name in the eighth forme ; to princes doth belong the ninth and last● mens soules are not among this catalogue ; for these , as they incline to vertue or to vice , he doth confine either vnto those angels that be good , or the bad daemons , ( so hee 's vnderstood ; ) being accordingly in that regard subiect to sence of torment , or reward . i'insist on these too long , and now proceed to proofes more pregnant , such as we shall need . as god's eternall , void of all dimension , not subiect vnto humane apprehension ; and as of all things th' vniuersall cause , them gouerning : not gouern'd by the lawes of ought which is aboue him . and we finde , men , beasts , and plants , each creature in his kinde is gouern'd ; but it selfe doth beare no sway . reason to truth thus points vs out the way , that in so distant and remote a state , needs must be creatures intermediate . and as we see in nature , bodies be ( as mettals , stones , and of like qualitie ) which haue no life ; others againe there are , as men and brutes , that haue in either share . so betwixt these must be by consequence ; vnbodied things that haue both life and sence , and these the spirits , dreames will teach vs plaine , by their euents , that such about vs raine , to warne vs of the future . thus we read ; simonides finding a body dead , gaue it due rights of buriall ; with intent , next day to take leaue of the continent , and to be shipt to sea . but the same night , this body , without terror or affright , appear'd to him , and warn'd him to refraine his purpos'd voyage ; for if he the maine prov'd the next day , in that barke he did hire , he should by shipwracke perish and expire . forewarn'd , he left his passage ; and 't was found , the ship was that day sunke , the people drown'd . now whence can any guesse this vision came , vnlesse't were from a spirit ? for what name can they else giue it ? sylla in a dreame was told , his death was neere : in feare extreame he wakes , he rises , calls his friends , his state in order sets ; yet all this while no fate did seeme to threat him : neither sence of paine had he that time either in breast or braine . which his friends seeing , did his dreame deride : yet he that day was apoplext , and dy'de . brutus and cassius in a battell set , with great augustus at philippi met : the night before the conflict , caesar , cras'd , kept both his tent and bed ; which much amas'd the generall host. marcus a●torius , then his chiefe physition , ( of all other men most chary of his person ) in his sleepe was by minerva warn'd , the prince should keepe his bed no longer , but in any case be in the battels front , the foe t' outface : for of this ( done or not done ) was ensuing his future safety , or his present ruin . augustus was persuaded , left his tent , and mounted on his steed . obserue th' euent : the toile and labour that he tooke that day , did not alone his feuer driue away , restoring him to health ; but as it hap'd , was cause that he a greater danger scap'd . for brutus souldiers thinking him still weake , did with maine force into the battell breake ; seising his tent , his bed away they beare , presuming still they had augustus there . 't is noted , how calphurnia did complaine the very night before her lord was slaine , beseeching him , with sighs and many a teare , that he the next dayes senat would forbeare ; because of her sad dreame , which told his fate . but he in his ambition obstinate , holding such vaine predictions of no force , with poniards stab'd , was made a liuelesse corse . nay he himselfe not many dayes before , dream'd , he was snatcht away from earth , and bore aboue the clouds ; where , with majesticke looke , to welcome him , iove by the hand him tooke . amilcar , who the carthaginians led ; besieging syracusa , in his bed him thought , that in his depth of sleepe he saw a souldier arm'd , inuiting him to draw his army neerer ; for ( his fame to crowne ) he the next night should sup within the towne . encourag'd thus , he early rose next day , his carthaginian ensignes to display ; and gaue a braue assault : and yet he found but a false omen , being tooke and bound , was to the city led , fate to fulfill , where he both supp'd and lodg'd against his will. wise socrates , the night which did precode the day that plato came to heare him reade , dream'd , that he saw into his bosome fly a milke-white swan , that sung sweet melody . this at the instant though he did neglect , yet on the morrow , pleas'd with his aspect , he tooke him in his armes , and with extreame rapture of ioy , he call'd to minde his dreame . and though the childe was then of tender age , th' euent did aptly fi● with his presage . nor do i these from prophane authors cull , as if the sacred scriptures were not full of like examples ; stories manifold are in the testaments both new and old. ioseph , from his owne visions did diuine ; and so from pharaoh's , of the eares and kine . the baker and the butler dreamd ; it fell to both of them as ioseph did foretell . nabuchadnezzars image and his tree , were of such things predictions , as should bee . god call'd to samuel in his sleepe , and told what should betide to ely , being old . like visions too haue been conferr'd vpon good david , and his sonne king salomon . and in the gospell , ioseph in his rest , was bid to take to wife the euer-blest and holy virgin. after , to forsake that countrey ; and his spouse and infant take , and with them into aegypt make all speed , till the kings death , which shortly did succeed . we likewise reade , the wise men of the east were in a dreame forewarn'd , to see that * beast herod no more ; nor turne the way they came . how many of this nature might i name ? as that of shimeon , and of pilats wife : examples in the holy text are ri●e , and each where frequent . then there is no doubt but there are such to leade vs in and out . in visible forme they likewise haue appear'd , been seen to walke , to eat , to drinke and heard to speake more oft . two abraham did receiue into his tent ; and hauing ( by their leaue ) first washt their feet , they dranke with him , and eat ; at least vnto his seeming , tasted meat . an angell to yong t●by was a friend , and trauel'd with him to his journies end . an angell 't was , of the coelestiall crew , that in one night all aegypt● first borne slew . when daniel was with hunger almost dead , him in the lions den an angell fed . an angell came to lot. an angell 't was met balaam , and put speech into his asse . like stories from the gospell we may gleane , both of good angels , and of spirits vncleane . the angell gabriel in full forme and fashion brought to the virgin her annuntiation . he that before our blessed sauiour stood , to bring him comfort when his sweat was blood . he that from prison did saint peter free , and made that night a gaole-deliuerie : he that tooke philip vp , and to the place brought him where then c●ndaces eunuchwas ; those that vnto the women did appeare , ( when christ was rose from death ) in vesture cleare ; all these were blessed angels . of the bad we likewise many presidents haue had : as those with which mens bodies were possest , some dumbe , and others speaking ; who confest our sauiour to be god. some deafe ; and when one did torment the wretched gadaren , with many other of that hellish rout , whom christ himselfe extermin'd and cast out . but now , with leaue , a little to digresse , to finde some learned , ( or esteem'd no lesse ) what they of spirits thought . it doth exist vpon record , the iewish cabalist rabbi achiba was of constant minde , ( and wrot ) we spirits should in all things finde ; in earth , in euery riuer , brooke , and fountaine ; in floud , in well , in valley , hill , and mountaine ; in plant , herbe , grasse , in shrubs , in euery tree : and when these spirits 'mongst themselues agree , earth yeelds aboundance , and affords encrease , trees swell with fruits , fields flourish by this peace : the seas are calme , the riuers wholsome , and yeeld fish in plenty , floating on the sand : the aire is tempe'rate . but when they contend , the earth growes barren , fruitfulnesse hath end ; mildewes and rots destroy both grasse and graine , and then the labouring ploughman toiles in vaine . fruits wither on the trees , riuers rebell , leaue bare their channels , or in torrents swell : the fountaines grow vnhealthfull , and distaste ; and in this mutinie all runnes to waste . the mustring clouds obscure from vs the sun ; the heav'ns themselues into disorder run ; by shoures tempestuous , and rough stormes of haile , then inundations on the earth preuaile . the lightnings flash , and loud-voyc'd thunders rore , as if time , tyr'd , his journey had giuen o're . now , as th'agreeing spirits cause our health , pleasure , strength , gladnesse , with encrease of wealth : so those that are dissentious breed disease , want , sorrow , dearth , with all things that displease . learn'd abram avenz●●a the magition , and rabbi azariel ( making inquisition by carefull study ) in their works relate the cause to vs , of extreme loue or hate : why that a man , his kindred and allyance , ev'n his owne naturall bloud , sets at defiance ; and yet his strange loue should so far extend , one that 's meere forreigne to select his friend . againe , as we by proofe finde , there should be 'twixt man and man such an antipathee , that though he can shew no iust reason why , for any wrong or former injurie ; can neither finde a blemish in his fame , nor ought in face or feature iustly blame ; can challenge or accuse him of no euill : yet notwithstanding hates him as a deuill . they giue this reason ; the good angels , they so far to peace and vnitie obey , that in the first they labour to attone , and ( could it be ) to make ev'n opposites one ; bee'ng still at hand , a friendship to persuade 'twixt such as seeke each other to inuade . when the malignant spirits sole intention is to set men at discord and dissention ; to kindle malice , and the spleene inflame , to hate , yet shew no reason whence it came ; ready to make him fly in that mans face , whose friendship others gladly would embrace . king ferdinand of spaine ( their annals say ) in his procession on a solemne day , attended by his traine ; in barcelon was by a traiterous spaniard set vpon with a short dagger , and had then been slaine , had he not worne that time a golden chaine , which stayd the fatall blow . the traitor tooke , and put to th' racke ; with an vndaunted looke and constant suffering , could no other reason giue to the king , of his vnnaturall treason , but , that the cause which to that act compeld him , was , he ne're lov'd him since he first beheld him : nor could he brooke him then , or reason why shew of this deepe and strong antipathy ; but in the midst of all his tortures vow'd , if instantly he freedome were allow'd , and that the king would him againe restore to his first state , hee 'd kill him ten times o're . hence comes it , that some iudges are not cleare . when malefactors at the bar appeare . of this they are made conscious , when there 's brought euidence 'gainst one , bee 't for a thing of nought , his crime he aggrauates ; and in his fury , if they not guilty bring , sends backe the iury ; stretches each quiddit of the law , to finde him culpable , onely to please his minde . againe ; if for some capitall offence another's brought : though law hath no pretence , nor conscience , colour , how to make his peace ; yet he shall striue th' offendor to release ; cite statutes in his fauour ; what appeares most grosse , seeke to extenuate ; and with teares , if so the iuries verdict 'gainst him run , pronounce the sentence as against his sonne : neither by him perhaps before-time seene . whence is the cause then of this loue or spleene ? ev'n princes are not from this passion free : in some kings courts how many rais'd we see ? one ev'n as high as hamon lifts his head , and y●t for all that , no desert can plead : when as poore mordechai , envy'd , out-brav'd , who notwithstanding the kings life he sav'd , obscurely liues , his seruice not regarded , nor with a single sheckle once rewarded . nor doth the prince in this , his power abuse ; which by a story i can thus excuse . two beggars , as an emperor once past by , saith one , o , would this great man cast an eye vpon our wants , how happy were we than ? saith the other ; how much happier were that man , on whom the prouidence of heav'n would daine a gracious looke ? these words were spoke so plaine , the prince o're-heard them ; and commanded both to come to court. the silly men were loth , fearing they 'had spoke some treason . brought they were into a stately roome , and placed there in two rich chaires ; and iust before them spread a table with two bak'd meats furnished ; both without difference , seeming alike faire , one cram'd with gold , other nought saue aire . for these , they two cast lots : to him that said , he that trusts heav'n , that man is only made , hapned the gold. to the other , ( that said , well shall he thriue that trusts man ) th' empty fell . the emperor made this vse on 't : lords you see what a great traine hourely depends on me : i looke on all , but cannot all preferre that in my seruice merit . nor do i erre ; 't is their fate , not my fault : such onely rise by me , on whom heav'n bids me cast mine eyes . how comes it , that a poet shall contriue a most elaborate worke , to make suruiue forgotten dust ? when no king shall expire , but he brings fuell to his funerall fire : no optimate falls from the noble throng , but he records his elegeicke song in mourning papers : and when all decayes , herse , shewes , and pompe ; yet that resounds his praise . of euery match and royall combination , his pen is ready to make publication : when all proue ag'd , forgotten , and blowne o're , " his verse is still as youthfull as before ; " and sounds as sweetly ( though it now seeme dead ) " to after-times it shall be euer read . what 's gentry then ? or noblesse ? greatnesse what ? the ciuill purple ? or the clergy hat ? the coronet or mitre ? nay , the crowne imperiall ? what 's potencie ? renowne ? ovations , triumphs , with victorious bayes ? wisedome or wealth ? can these adde to thy dayes ? inquire of roman brutus , ( syrnam'd iust ) or salomon the wise , they both are dust. learn'd aristotle , plato the diuine ; from earth they came , and earth , they now are thine . where are the worthies ? where the rich , or faire ? " all in one common bed involved are . mans life 's a goale , and death end of the race ; and thousand sundry wayes point to the place : from east , the west , the north , the south , all come ; some slow , some swift-pac'd , to this generall doome . some by the wars fall , some the seas deuoure ; certaine is death , vncertaine though the houre . some die of loue ; others through griefe expire ; beneath cold arctos these ; they by the fire , the torrid zone casts forth ; forc'd to endure the scorching and contagious calenture . some the spring takes away ; and some the fall ; winter and sommer , others ; and death , all. consider well the miserie of man , and weigh it truly ; since there 's none but can take from his owne and others , thousand wayes ; but yet not adde one minute to their dayes . for now the conqueror with the captiue's spread on one bare earth , as on the common bed : the all-commanding generall hath no span of ground allow'd , more than the priuat man. folly with wisedome hath an equall share ; the foule and faire to like dust changed are : this is of all mortalitie the end . thersites now with nereus dares contend ; and with achilles , he hath equall place , who liuing , durst not looke him in the face . the seruant with the master ; and the maid stretcht by her mistresse : both their heads are laid vpon an equall pillow . subiects keepe courts with kings equall ; and as soft they sleepe , lodging their heads vpon a turfe of grasse , as they on marble , or on figur'd brasse . blinde homer in the graue lies doubly darke , against him now base zoylus dares not barke . to him what attributes may we then giue ? and other poets , by whom all these liue ? who as their putrid flesh is long since rotten , so in their sepulchres had lay'n forgotten , like common men ; had not their muse high-flying , kept both these worthies and themselues from dying . how in these dayes is such a man regarded ? " no , not so much as oile or inke rewarded . yet shall a sycophant or ballading knaue , if he but impudence and gay cloathes haue ; can harpe vpon some scurrilous iest or tale , ( though fifteene times told , and i th' city stale ; ) command a great mans eare ; perhaps be able to prefer sutes , and elbow at his table ; weare speaking pockets ; boast , whom he doth serue : when meriting men may either beg or starue . past ages did the antient poets grace , and to their swelling stiles , the very place where they were borne , denomination leant . publius ovidius naso had th' ostent of sulmonensis added , and did giue the dorpe a name , by which it still doth liue . publius virgilius likewise had th' addition of maro , to expresse his full condition . marcus annaeus , lucanus seneca , bore title from his city corduba . caius pedo was styl'd albinovanus : aurelius olympius , nemesianus . some from the nature of their poëms : thus , caius lucilius was call'd satyrus : so livius andronicus , epicus : and lucius accius syrnamed tragicus . &c. some , from their seuerall countries , because they were forrein borne : terens , from africa , is publius terentius afer read . titus calphurnius , siculus , as bred in sicily . so many others had ( and that for sundry causes ) meanes to add vnto their first : for with their worth encreast their stiles ; the most grac'd with three names at least● our moderne poets to that passe are driuen , those names are curtal'd which they first had giuen ; and , as we wisht to haue their memories drown'd , we scarcely can afford them halfe their sound . greene , who had in both academies ta'ne degree of master , yet could neuer gaine to be call'd more than robin : who had he profest ought saue the muse , serv'd , and been free after a seuen yeares prentiseship ; might haue ( with credit too ) gone robert to his graue . marlo , renown'd for his rare art and wit , could ne're attaine beyond the name of kit ; although his hero and leander did merit addition rather . famous kid was call'd but tom. tom. watson , though he wrote able to make apollo's selfe to dote vpon his muse ; for all that he could striue , yet neuer could to his full name arriue . tom. nash ( in his time of no small esteeme ) could not a second syllable redeeme . excellent bewmont , in the formost ranke of the rar'st wits , was neuer more than franck. mellifluous shake-speare , whose inchanting quill commanded mirth or passion , was but will. and famous iohnson , though his learned pen be dipt in castaly , is still but ben. fletcher and webster , of that learned packe none of the mean'st , yet neither was but iacke . deckers but tom , nor may , nor middleton . and hee 's now but iacke foord , that once were iohn . nor speake i this , that any here exprest , should thinke themselues lesse worthy than the rest , whose names haue their full syllable and sound ; or that franck , kit , or iacke , are the least wound vnto their fame and merit . i for my part ( thinke others what they please ) accept that heart which courts my loue in most familiar phrase ; and that it takes not from my paines or praise . if any one to me so bluntly com , i hold he loues me best that calls me tom. heare but the learned buchanan complaine , in a most passionate elegiacke straine ; and what emphaticall phrases he doth vse to waile the wants that wait vpon the muse. the pouertie ( saith he ) adde vnto these , which still attends on the aönides , as if that poenia were their queene and guide , and vow'd , amongst them euer to reside . whether thou do'st of turkish battels sing , or tunc thy low muse to a softer string : or whether thou the gentle socke dost weare , tickling with pleasure the spectators eare : whether thou in the lofty buskin rage : when the long tragicke robe doth brush the stage , thou , pouertie along with thee shalt bring , whether thou poëms write , or poëms sing . seuen cities warr'd for homer being dead ; who liuing , had no roofe to shrowd his head . poore tityrus deplores his fathers fields ; rome , to the hungry statius scarce bread yeelds . naso , who many in that kinde surpast , beyond the hyperborean pole was cast : nor could shew cause for being thither cha●'d , but , that he lov'd the sisters ; they , him grac'd . nor hath the poets patron 's selfe been free from the strict lawes of dire necessitie ; but forc'd , through want , amidst the fields and groues , to keepe and feed th' aemonian herds and droues . wherefore calliope ( who sung so well ) did liue so long a maid ; can any tell ? she had not been a virgin to this houre , but that ( to marry her ) she wanted dower . meane time we spend our fruitlesse houres in vaine , and age , of want and hunger doth complaine ; it grieues vs now , although too late , at last , our youth in idle studies to haue past ; and what a folly 't is , we now haue found , to cast our seed in an vnfaithfull ground : that in our youth we haue layd vp no store , which might maintaine vs when our heads be hore ; and that our shaken vessell , torne and thin , can finde no easie port to harbor in . then barren muses , seeke some other friend , for i henceforth a thriuing course intend . none with fresh violets my ashes grace , or strow sweet fragrant roses in the place . if any loues me , and intends to giue ? i wish to taste his bounty whilest i liue . what care i , when the fates my thread haue spun , though briers and thornes my graue shall ouer-run . thou tragicke buskin , and thou comicke socke , prime muses of the novenary stocke ; at length awake from your long bedded sloath , and giue me but one answer from you both : whence growes this innovation ? how comes it , some dare to measure mouthes for euery bit the muse shall tast ? and those , approv'd tongues call , which haue pleas'd court and city , indeed all ; an vntun'd kennell : when the populous throng of auditors haue thought the muses sung , when they but spake ? how comes it ( ere he know it ) a puny shall assume the name of poet ; and in a tympa'nous and thrasonicke stile , ( words at which th' ignorant laugh , but the learn'd smile , because adulterate ) and vndenizen'd , he should taske such artists as haue tooke degree before he was a fresh-man ? and because no good practitioner in the stage lawes , he miss'd th' applause he aim'd at ; hee 'l deuise another course , his fame to'immortalise : imploring diuers pens , ( failing in 's owne ) to support that which others haue cry'd downe . it was not so of old : virgil , the best of epicke poets , neuer did contest 'gainst homer . ovid was so far from hate , that he did rather striue to imitate , than maligne others : for of him we reade , that he did honour all who did precede : to loue those that came after , present , all , indeed the muses friends in generall . i spare to speake of those that liue ; i'embrace their loues , and make them vmpires in this case ; who would , to curbe such insolence ( i know ) bid such yong boyes to stay in iericho vntill their beards were growne , their wits more staid ; and not to censure others , till they'aue made works to exceed theirs ; to abide the test of rough censorious browes ; better the best : to attract the eares and eyes of princes . when they haue done this , ( as some they enuy ) then they may be admitted free-men , and so striue by industry , how in that way to thriue . these at the bench aime ; but mistaken far , for they must first be brought vnto the bar. perhaps too , there 's some other matter in 't , these so ambitious are to be in print ; and fearing their owne weakenesse , therefore raile , hoping to get their bookes the better sale . but 't is a foolish pride to'awake those muses ( which otherwise had slept ) at their abuses . of this neglect , or rather grosse despight , will you the reason ? as these rabbins write ; in learned men ( or morall , or diuine ) there gouerne spirits they call saturnine , that only dote on pouerty , and which will not endure that such men should be rich : but still against those ioviall spirits , that ar ' about great men , they be at mortall war. who ( though these magnates be of generous mind , and in themselues to bounty well inclin'd , with euery other goodnesse ) thus inuade the noble patriot , ( th' author to vpbrade ; ) this pamphlet borrow'd is perhaps , or stolne ; either the stile too pinching , or too swolne : else , by the mouthes of others they complaine , 't was done in flatterie , or hope of gaine ; and so diuert them from their good opinion . " i hope such spirits haue not still dominion . now those whom they mercuriall spirits call , possessing them of no desert at all , ( of whom i speake ) aptly their humors bend , to sooth vp such as great men stil attend ; and ( as by a conspiracie ) so apply their mutuall paines and common industry , that ( by the saturnines not bee'ng offended ) what er'e they do is fauour'd and commended . i write not this in a persuasiue way to giue faith to ; but tell you what such say as were great iewish doctors : make expression of what they writ . excuse then my digression . yet all this while we haue not gon so far , as to define to you what angels ar ' . it is a question difficult and hard , and hath been in the holy text much spar'd . much more perspicuous 't is , to signifie the nature of th' eternall deitie , than th'angels essence : because that relation is much more neerer vnto our saluation . yet notwithstanding , mans industrious reach ( as far as probabilitie can stretch , ) hath sought to plumbe that depth with reasons line . much better 't is ( saith one ) of things diuine , coelestiall , and superior , to enquire something , ( although but little ) and admire ; than of the things inferior , and below , be able to demonstrate much , and know . now the word angelus doth not imply his proper essence , but doth signifie his place and office , as gods messenger . it is a name , to no philosopher was knowne of old : spirits and minds they knew , but not the angels ; they to them were new . all that aboue the moone haue their aboads and residence , the platonists call gods . all those sublunary , they daemons styl'd ; as apuleius , in his booke compyl'd de deo socratis , makes ample mention , according to his humane apprehension . we know their places , and their offices , but of their natures and their substances , onely so far ( no farther ) we dare skan , than that they are more excellent than man. thus by the psalmist warranted , who sayes , ( when our nobilitie he semees to praise , and what man was before he did transgresse ) thou mad'st him than the angels little lesse . some would allow them bodies : and of them , tertullian one ; another , origen . from genesis : the sonnes of god ( 't is there ) seeing mens daughters , and how faire they were , tooke them to be their wiues . now both agree , that these no other could than angels be . who if they married , must haue bodies ; those compos'd of forme and matter , to dispose , else how should they haue issue ? and againe ; how are bad sprites sensible of paine , in hells eternall torments , if there faile that substance on the which fire may preuaile . so diuers of the fathers were of minde : for in saint austines comment you may finde , the subtile essence of the angels ( pure at first , that they more fully might endure the sence of fire ) was grossed in their fall , of courser temper than th' originall . moreouer , damascenus is thus heard ; each thing created , if with god compar'd , ( who onely incorruptible is ) shall finde them grosse , and all materiall in their kinde . for he alone 't is , we may truly call vnbodied , and immateriall . ambrose , lactantius , and basilius , rupertus , atlas , athanasius , with firmianus , did beleeue no lesse , as more at large their publique workes expresse . to these , oppos'd in censure others are , who in their best of judgements , not once dare allow them bodies , but meere spirits to bee , void of all matter : and in this agree nazianzen , gregorie , thomas aquine , saint chrisostome , and thomas argentine , alexander alexandri , and marselius , bonaventura , augustinus niphus , hugo de s. victore , scotus ; men gen'erally approv'd , and with these damascen : who saith , that in respect of god on hye , ( his pewer and most inserutable qualitie ) they may be said to haue bodies ; yet he wou'd not haue it be so simply vnderstood , but that they are not all so exquisite , as mutable , confin'd to place finite . when as his nature , more diuine by farre , is subiect to no change , as angels ar ' ; an infinite , a majestie so immence , no place can circumscribe his eminence . to leaue authorities , yet make this plaine , let 's see what grounds from reason we can gaine : if they haue bodies ? they must needs be linkt of members , as mans is ; organs distinct , and like composure ; else they must be fram'd confus'd , and without those which we haue nam'd . if limbs and organs ? consequently then they must haue sence : if sence ? passions , as men ; and therefore capable of perturbation , so of corruption , and of alteration ; as bee'ng compos'd of contraries ? if we say , th' are from corruption free ? t' infer that they their bodies neuer can put off , and so into a grosse absurditie they grow , to make them in worse state than man : for he puts off all cares with his mortalitie . but on their perpetuitie doth depend trouble and toiles sence , which can neuer end . againe , if bodies ? they must either be hard , to be felt , and of soliditie ; or else liquid and soft . if stand vpon the last , th' are signes of imperfection , subiect to be diuided , and to take strange shapes vpon them , and the first forsake : as , to be chang'd to water or to aire . which doth not stand with sence : for if we dare allow them hard and sollid , we' are deluded ; since such , from other bodies are excluded , ( as in dimention limited , and space ; ) " because two bodies cannot haue one place . nor can they with that quicke celeritie moue in one sphere , then in another be . 't must likewise follow , that such as are sent downe to the earth , cannot incontinent , but with much difficultie or'ecome the way ; first in one heav'n , then in another stay ; haue time to penetrate ( as needs it is ) now that coelestiall body , and then this . when as ( if alphraganius we may trust , or thebit , arabs both ) of force it must be a great distance . for these authors write , if that an angell in his swiftest flight , should from the eighth heauen , to the earth descend , a thousand miles in threescore minutes to spend , ( so far remote they are , if truly told ) six yeares six moneths his journey would him hold . but now , what difficult to some may'appeare , to reconcile , and all those doubts to cleare : ev'n as mans wisdome being lustly way'd with gods , to be meere foolishnesse is said ; not that it is in its owne nature so , and that , than brutes , he doth no further know ; but in respect of god's , so pure and holy , it in that sence may be reputed folly. so th'vncorporeall spirits , bodies claime , which if we with th' almighties essence name , in that regard , 't is palpable and grosse , no better to be styl'd than dung and drosse . now by the sonnes of god , who beheld then , the daughters which were said to be of men , is meant the sonnes of seth , ( to make it plaine ; ) seeing those daughters which were come of cain , of them tooke wiues , each where he liked best . heare in a lateran councell , what 's exprest touching spirituall and corporeall creatures ; distinguisht thus : the great god , of all features the sole creator , visible and vnseene , spirituall , and those which bodied beene ; who from times first beginning hath both fram'd , spirituall , and those corporeall nam'd ; by which we vnderstand angelicall , and mundane here below . he after all , did then create man in his blest estate , both soule and body to participate . the phrase of scripture doth confirme as much , as oft as it doth on the spirit touch : a substance without body it approoues . the spirit is god ( saith iohn ) and it behooues all such as will in worship fall before him , meerely in spirit and in truth t'addore him . besides , saint luke doth witnesse , one mans brest , at once of a whole legion was possest of vncleane spirits . which had they bodies , how could it sufficient place to them allow to'inhabit ? when each legion doth by list , of six thousand six hundred sixty six consist . if there be any of saint gregories mind , to thinke that angels are to place design'd ? all such must vnderstand , it is not meant according to the limited extent of their angel-like substances , but rather ( which from their great employments we may gather ) of their owne vertues the determination , in the determin'd place of operation . nor is 't of force , that angels by their fall should gaine a substance more materiall , on which th' infernall fire it selfe might feed : of such a spissed substance there 's no need , since of their lasting torments , without pause , the fire is not the sole and principall cause ; but as an instrument , a power it hath from gods owne hand and iust incensed wrath . to the three ternions i returne againe , linkt fast together in a nine-fold chaine ; 'mongst whom there 's difference in intelligence , as there is in degrees of excellence : for the more noble , to the lesser still infuseth knowledge , by th' almighties will. the second to the third is like industrous , and , as degreed , 't is more and more illustrous . this knowledge more perspicuous is and cleare in the first chorus , than it doth appeare i th' second , third , or fourth , so to the last , of those that are o're things terrestriall plac't . this in the prophet zacharie's made plaine : when god his people would redeeme againe from their captiuitie in babylon ; he in his vision saw the holy-one reueale it vnto one of the superiors , which he communicates to his inferiors ; they to the prophet . vnto this coheres what in saint austines booke as plaine appeares ; as we perceiue the moone , the stars t'out-shine , and the sunnes light more splendrous and diuine , than the moone 's shewes ; so'tis in the degrees of those forenam'd coelestiall hierarchees . foure angels , as foure vice-royes , are exprest , to sway the foure windes , plac'd aboue the rest ; all princes , and with mighty power endu'd , remarkable for that their celsitude . the east , whence eurus blowes , swayes michael : the west , whence zephyre breathes , guides raphael : the north , whence boreas blusters , gabriel : the south , whence auster comes , rules vriel . which from th' evangelist some doctors ground , because 't is in th' apocalips thus found : on the foure angles of the earth i saw standing foure angels , those that kept in awe the foure great windes , restraining them from blowing on earth , on sea , or any tree then growing . some write , that ouer euery heauen or sphere , a seuerall angell's plac'd , and gouernes there . the sophists , those intelligences call : the hebrewes , cherubims : whose lots thus fall ; metraon doth the primam mobile guide : ophaniel , in the starry heav'n reside : the sunnes sphere , varcan : the moones lower rayes arcan disposeth : mars ( his ) lamach swayes ; mercuries , madan : ioves , guth : venus star , iurabatres : and saturne's seene from far , maion : and all these in the height they'enioy , haue power , inferior spirits to employ . seuen angels ( as the scriptures witnesse ) stand before th' almighty , prest at his command ; and these by his diuine infusion , know how to dispose of all things here below , as those coelestiall : who doth institute those seuen , his diuine will to execute . yeares , dayes , and houres , amongst them they diuide ; the planets and the stars they likewise guide . the president of sol is raphael ; the guardian of the moone , call'd gabriel : chamuel the third , mars his bright star protects ; michael , the sphere of mercury directs : adahiel , o're iove hath domination ; and haniel , of venus gubernation : zaphiel is saturnes prince . and of spirits seuen saint iohn makes mention , with their place in heauen : i saw seuen angels stand before the throne of the almighty ; and to euery one a seuerall trumpet giuen . [ &c. ] the rabbins , they , and cabalists , further proceed and say , ( how warranted i know not ) that there be twelue potents of this diuine facultie ; three orientall , and three occidentall ; three septentrionall , and three meridionall . chaoz the first great easterne power they call , whose prince malthidielis , and he swayes all that doth belong to aries : the next place corona hath ; and varchiel hath the grace of that to be chiefe regent : leo hee hath subiect in his second empyree : hermaus the third ; adnachiel doth carry that potencie , and rules the sagittary . the first power austral they panthaeon stile ; asmodes prince , in that doth reconcile the signe call'd taurus : and the second , tim , hamabiel is the prince that gouernes him . in the signe virgo , haim is the third borne , hannuel the prince , and gouerns capricorne . the first septentrionall , bethzan , manuel prince , and he the signe of cancer doth conuince . the next , zonocharel by name they know , barchiel the chiefe , and rules o're scorpio . ouer the third , elisan , varchiel reignes ; he pisces in his principate containes . the first of th' occidentall , gelphor , and ambriel the prince ; the gemini they stand beneath his sway . bleor the next ; his lord , zaniel , who guides the scepter and the sword. caphet the last ; cabriel the president , and o're aquarius hath the gouernment . others there be that do not doubt to say , that the foure elements are forc'd t' obey foure seuerall angels : seraph reignes o're fire ; cherub the aire ; and tharsis doth aspire ouer the water : and the earths great lord , ariel . the hebrew rabbins thus accord . but since of these the scriptures make no mention , far be it that the least of mine intention should be ro create angels . hence it came , that at a roman councell , in the name . of zachary then pope , one aldebert , another clement , seeking to subuert the church by schismes ; were to the consistorie summon'd , and there conuict of heresie . for thus they pray'd ; o angell vriel , angell adimus , angell raguel , angell sabaothe , angell michael , angell tubuas , angell semibel , &c. this in the synod was no sooner read , but they thus instantly were censured . the very words of that decree these are : of all those names , most of them new and rare , of whom they invocate , michael alone , an angell we acknowledge ; the rest none . by that , and elsewhere it is manifest , that other names than are to vs exprest in sacred scriptures , none ought to deuise ; since from such curiosities arise schismes , heresies , opinions execrable , ( erring from truth ) diuellish and damnable . nor are these darke words , by these rabbins vs'd , other than phancies , not to be excus'd ; wherein some things signifi'cant are exprest , borrow'd from naturall causes at the best . for instance ; seraph , if we but retyre to the words force , importeth nought saue fire : cherub , aire ; tharsus , water ; ariel , earth : and these at first had from those doctors birth , ev'n by their owne confession . if you please , thinke of the rest as hath been said of these . creaturae quaedam aeterna sunt à posteriore ; à priore solus deus est aeternus . explicit metrum tractatus quarti . theologicall , philosphicall , poeticall , historicall , apothegmaticall , hierogriphicall and emblematicall obseruations● touching the further illustration of the former tractat. as fire cannot be long smothered , but it will finde vent ; nor the sunne be so eclipsed and clouded● but it will soone worke it selfe into it's owne natiue glory and splendor : so the omnipotencie of the great creator cannot be so darkened , either by the stupidity of the ignorant , or the malicious obstinacie of the seeming-wise , but euen out of their voluntarie blindnesse it will extract it 's owne brightnesse . prophane lucian , who so generally taxed all the gods , as that he was held scarcely to beleeue that there were any , and therefore purchased to himselfe the character of blasphemus maledicus , &c. yet he in one of his coelestial dialogues ( so stiled because they meerely consist of conference held amongst the vpper deities ) in a discourse betwixt ma●s and mercury , introduceth mars speaking of iupiter to this purpose : — i will , ( saith he ) if my inherent power i'assume to me , ev'n when i please , drop from the heav'ns a chaine , to which lay all your hands , and you in vaine shall striue to pull me thence : and yet with ease ( and ioyne to you the vast earth and the seas , with all their pondrous weight ) one minutes space shall draw you vp to my sublimer place . &c. in which power ascribed vnto iupiter , as acknowledging one superior deitie ; what doth hee lesse , than sleight and vilifie the weakenesse and deficiencie of all such idols on whom diuine honors are superstitiously conferred ? i began the former tractate with the hierarchie of angells , their three classes or ternions , their order and concatination ; in which i haue proceeded with that plainenesse , that i hope they need no further demonstration . as also of the opinion of the sadduces and others , who will allow no spirits or angells at all ; their weake and vnmomentary tenents being with much facility remoued . i now proceed to this vnresistable conclusion , that the obiect and end of gods diuine will in the creation of all things , was no other , than his grace and goodnesse , in which he continued from all eternitie , and so he might haue done , without the helpe , seruice , or ministerie of any angell or creature whatsoeuer , which neither to the ornament , conseruation , or augmentation of his diuine nature , can adde or detract . and that his almightinesse was pleased to vndergo this great worke of the creation , it was his free-will , and no necessitie , that obliged him vnto it . and he that in his diuine wisdom and goodnesse had will to make things , hath the same power to dispose them , by which he created them ; and as much do we owe vnto him , for the dangers from which he deliuereth vs , as for the health , wealth , and dignities with which hee blesseth vs. for as saint hierome saith . the treasures of vices in vs , are the aboundance of goodnesse in god , &c. angels were the first creatures god made , created pure as the light , ordained with the light to serue god , who is the lord of light : they haue charge to conduct vs , wisedome to instruct vs , and grace to preserue vs : they are the saints tutors , heauens heraulds , and the bodies and soules guardians . furthermore as origen saith , euery ones angell that hath guided him in this life , shall at the last day produce and bring his charge forth whom he hath gouerned . they at all times and in all places behold the majestie of the heauenly father . and according to saint augustine , they were created immortall , beautifull , innocent , good , free , and subtile , resembling a far off the essence of god himselfe . saint basil saith , the angels suffer no mutation or change , for amongst them there is neither childe , youth , nor old man ; but in the same state they were created in the beginning , they stil persist , and so vnchangeably shall to all eternitie . and saint augustine in his booke de vera religione , vseth these words : let not the worship of men that be dead be any religion vnto vs ; who if they liued piously , and died good men , desire no such honor to be conferred vpon them : but they desire that hee onely should be adored by vs , by whose illumination , they reioyce , that wee shall become partakers of their blessednesse . therefore they are to be honored for imitation , but not worshipped for religion . and after , speaking of the augels , he addeth this : we honour them in our charitie , but not in any seruilitie ; neither do wee build any temples vnto them . for they would not be so honoured of vs , knowing that we our selues , if we be good men , are the temples of the euer liuing god. for our instruction therefore it was written , that the angell forbad man to bow to him , but to giue all worship and reuerence to that great god , to whom he with him was a fellow seruant . god vseth their ministerie and seruice not only to the celebrating of his owne glory , ( as psal. . vers . , . praise the lord ye his angels that excell in strength , that do his commandement in obeying the voice of his word . praise the lord all yee his hosts , yee his seruants that do his pleasure . ) but also when he employeth them to deliuer any message vnto man ; as numb . . vers . . and the angel of the lord said vnto him , why hast thou stricken thin● asse now thrice ? &c. as also , genes . . & . for wee will destroy this place , because the cry of them is great before the lord ; and the lord hath sent vs to destroy it . he employeth them likewise in the gouernment of the world : for by him were all things cre●ted , which are in heauen , or which are in earth ; things visible and invisible , whether they be thrones , or dominions , or principalities , or powers ; all things were created by him , and for him , &c. he vseth them in the deliuerance and protection of the faithfull . acts . . but the angell of the lord by night opened the prison doores , and brought him forth , &c. by their care and employment some are instructed in the law of the lord , and to haue the gospell propagated ; acts . . where a vision appeared to paul in the night : there stood a man of macedonia , and prayed him , saying , come into macedonia and helpe vs , &c. they comfort the saints in afflictions , as well in things that belong to this bodily , as spirituall life ; they strengthen them when they faint ; sometimes cherish , and at other times chastice them . reg. . . . then the angell of the lord said to elijah the tishbyte , arise , and goe vp to meet the messengers of the king of samaria , and say vnto them , is it not because there is no god in israel , that you go to enquire of baalzebub the god of eckron , &c. acts . , . paul saith , for there stood by me this night the angell of god , whose i am , and whom i serue , saying , feare not , paul , for thou must be brought before caesar , and loe , god hath giuen vnto thee freely , all that saile with thee . they are gods avengers of the reprobat and such as oppose his church & people : esay . . then the angell of the lord went out , and smote in the campe of assur an hundred fourestore and fiue thousand . so when they arose early in the morning , behold they were all dead corps . of their seuerall apparitions and sundry employments much more might be said , but these few may serue to illustrate the rest . yet notwithstanding , that great is their power and excellence , and that god vseth their ministerie in preseruing and protecting vs , and bestowing many benefits and blessings vpon vs ; yet as wel by their owne saying , as the sentence of the apostles , it is manifest , no diuine worship is to be conferred vpon them , but vpon god onely . before i come by seuerall histories to enlarge that argument handled in the premisses ; namely , that euen by dreames it may be concluded that there be spirits . i will speake something of dreams in general . aristotle defines them thus : somnium est phantasmain somno factum : i. a dreame is a phantasie begotten in the sleepe . chrisippus the philosopher after this manner ; it is a discerning or explaining force , signified by the gods vnto men in their sleepes : for so saith cicero , lib. de divinat . erasmus , lib. . apotheg . thus derideth such mens superstitions as are inquisitiue after the expositions of their dreames : those things ( saith hee ) which you do waking , you regard not ; but after your dreams you solicitously enquire . but to the felicitie or infelicitie of man it is not so much auaileable , what you suffer in your sleepe , as that which you do being awake : for what euill you then commit , you are to feare the wrath and anger of the gods , and some sad punishment ensuing ; but for the other not . thales being asked , how far a lie differed from a truth ? made answer , iust so far as the eye differeth from the eare : intimating , that all those were of an vndoubted faith which we see with our eyes ; but many things fabulous reported , heard with our eares , come short of credit . something alluding to that homericall fiction of dreames : of which ( saith he ) those which fly in at the horny port are true ; but those which enter at the ivorie gate are false . by the horny port meaning the eyes , by reason of the resemblance of their colour with horne : by the ivory way , the mouth ; alluding to the whitenesse of the teeth . seneca , in hercul . furent . calls sleepe , the better part of mans life : — tu ô domitor summe , malorum requies animi , pars humanae melior vitae , &c. of euils , thou the chiefe and best releaser ; of the minde the rest ; the better part of humane life ; asswaging griefe , compounding strife . aristotle saith , that sleepe is the medium betwixt life and death . and in his booke de som. & vigil . if dreams come from the gods , wise men should find the euent of them in the day : neither can they come divinitus , or from aboue , because dreames are as frequent with other creatures as with men. eccles. cap. . as he that would take hold of a shadow , or pursueth the winde ; so he , that is intentiue after dreames . there are some define them the sleepie agitations of the waking minde . according to seneca , in octav. quaecunque mentis agitat infestus vigor , &c. such things as trouble and disturbe the mind , are , when we be to drowsie sleepe inclin'd : then tost and canvast this way ; that againe , within the priuat chamber of the braine . ovid , lib. . eligiar . thus speaketh of them : tu levis es multóque tuis ventosior alis , gaudiaque ambigua dasque negasque fide . thou' art light , and much more windy than thy wings , ioyes , with ambiguous faith , thou tak'st and brings . and tibull . lib. . eleg. . somnia fallaci ludunt temeraria nocte ; et pavidas mentes falsa timere facit . rash dreames deride vs in the doubtfull night ; and timerous mindes perplex with false affright . but these are more perspicuously set downe by the excellent poet claudian , in praefat. lib. . de consol. honor. omnia quae sensu volvuntur vota diurno , tempore nocturno reddit amica quies . all things we muse on in the day , to keepe , the friendly rest returnes vs in our sleepe . the huntsman , when his weary limbes he throwes vpon his bed , his minde a hunting goes vnto the chace , he shouts and hollowes there , as if the present game before him were . the iudge is troubled , discord to compound : the charioter , to measure out the ground , in which to try his coach-steeds . louers dreame of their stolne pleasures . and with thirst extreame , the dry-sicke man , th' imaginarie cup lifts to his head , and thinkes to quaffe all vp . and me , the muses study doth accite to a new trouble in the silent night ; ev'n in the middle of ioves starry towre , before his feet my numbers forth to powre . i cannot forget ( for the excellencie thereof ) here to insert one of sr thomas mores epigrams thus exprest : non es , dum in somno es , dum nec te vivere sentis , &c. thou art not , whilest thou art asleepe ; thou then dost not perceiue thy selfe aliue ; but when thou art awake . dreame thou art rich , or wise , yet thou a poore man , or a foole , may'st rise . he then that thinkes himselfe most happy , and proud of his fortunes , doth on tip-toes stand ; so oft as night comes , ceaseth to be blest , is so oft wretched as he lies to rest . from poetry , i come to history . aristotle writeth of one eudemus of cyprus , his familiar friend ; who trauelling to macedonia , came to the noble city phaecas in thessaly , then groaning vnder the immanitie of the barbarous tyrant alexander . in which place falling sicke , and being forsaken of all the physitions , as one desperat of recouerie , a yong man appeared vnto him in a vision ; who told him . that in a short space hee should be restored to his former health . next , that within a few dayes the tyrant should be remoued by death . and lastly , that at the end of fiue yeares he himselfe should returne home into his country . the two first predictions happened accordingly ; he being restored to his former strength , and alexander the tyrant perishing , being slaine by the brothers of his wife . but in the fifth yeare , when ( encouraged by his vision ) he had hope to returne from sicilie into cyprus , he was ingaged by the way in a battell fought against the syracusians , and slaine . his vision therefore was thus interpreted ; that when the soule of eudemus was departed from his body , it was said to returne againe into it's owne countrey , or into his hands againe who first leant it . the father of galen the excellent physition , was in a dreame admonished , to educate and tutor his sonne , being then a childe , in the study and practise of physicke : which he accordingly did . in which , to what eminence and admiration his industry brought him , his learned workes euen to this day testifie of him . quintus catulus a noble romane , saw ( as hee thought ) in his depth of rest , iupiter deliuering into the hand of a childe the ensigne of the roman people : and the next night after , hee saw the same child hugged in the bosome of the god . whom catulus offering to pull thence , iupiter charged him to lay no violent hands on him , who was borne for the weale and preseruation of the roman empire . the very next morning , when q. catulus espied by chance in the street , octavianus augustus , ( then a childe ) and perceiuing him to be the same , he suddenly ran vnto him , and with a loud acclamation said , yes , this is he whom the last night i beheld hugg'd in the bosome of iupiter . a rich vessell of gold being stollen out of the temple of hercules , sophocles by his genius was shewed the theefe in his sleepe : which for the first and second apparition hee neglected ; but being troubled the third night , he went to the areopagus or hill of mars , which is a village neere vnto athens ; and there causing the areopagitae , ( i. the optimates of the city ) to be assembled , he told them the whole circumstance before related . who vpon no other euidence , summoned the party to make his appearance : who after strict examination , confessed the fact , and made restitution of the vessell . for which discouery , the temple was euer after called templum herculis indicis . alexander the philosopher ( a man knowne to be free from all superstition ) reporteth of himselfe , that sleeping one night , hee saw his mothers funeralls solemnised , being then a dayes journey distant thence : and waking , in great sorrow and many teares , hee told this apparition to diuers of his familiars and friends . the time being punctually obserued , certaine word was brought him the next day after , that at the same houre of his dreame his mother expired . iovius reporteth , that sfortia , anno , in a mornings slumber dreamed , that falling into a riuer , he was in great danger of drowning : and calling for succour to a man of extraordinary stature and presence , ( such as saint christopher is pourtrayed ) who was on the farther shore , he was by him sleighted and neglected . this dreame he told to his wife and seruants , but no farther regarded it . the same day , spying a child fall into the water neere vnto the castle pescara , thinking to saue the childe , leaped into the riuer ; but ouer-burthened with the weight of his armor , he was choked in the mud , and so perished . the like fulgentius , lib. . cap. . reporteth of marcus antonius torellus earle of cynastall : who , admonished of the like danger in his sleep , but contemning it , the next day swimming ( in which exercise he much delighted ) though many were neere him , yet he sunke in the midst of them and was drowned , not any one being at that time able to helpe him . alcibiades probus ; iustine and plutarch relate of him , that a little before his death , ( which happened by the immanitie of tismenius and bag●as , sent from critia ) dreamed , that he was cloathed in his mistresses petticoat or kirtle . whose body , after his murther , being throwne out of the city naked , and denied both buriall and couerture ; his mistresse in the silence of the night stole out of the gates , and couered him with her garment as well as she was able , to shadow his dead corps from the derision and scorne of his barbarous enemie . no lesse strange was the dreame of croesus , remembred by herodotus and valerius max. lib. . cap. . who of atis ( the eldest and most excellent of his two sonnes ) dreamed , that he saw him wounded and trans-pierced with steele : and therefore with a fatherly indulgence sought to preuent all things that might haue the least reflection vpon so bad a disaster . and thereupon , where the youthfull prince was before employed in the wars , hee is now altogether detained at home in peace . he had of his owne a rich and faire arcenall or armorie furnished with all manner of weapons , ( in which hee much delighted ) which is shut vp , and hee quite debarred both the pleasure and vse thereof . his seruants and attendants are admitted into his presence , but they are first vnarmed . yet could not all this care preuent destiny ; for when a bore of extraordinarie stature and fiercenesse , had made great spoile and slaughter in the adiacent region , ( insomuch that the king was petitioned , to take some order how he might be destroied ) the noble prince by much importunitie and intercession obtained leaue of his father , to haue the honour of this aduenture : but with a strict imposition , that he should expose his person vnto no seeming danger . but whilst all the gallantry that day assembled , were intentiue on the pursuit of the beast ; one adrastus aiming his bore-speare at him , by an vnfortunate glance it turned vpon the prince and slew him . valerius maximus telleth vs of one aterius ruffus a knight of rome ; who when a great sword-play was to be performed by the gladiators of syracusa , dreamed the night before , that one of those kinde of fencers called rhetiarij ( which vsed to bring nets into the theatre , and by cunning cast them so to intangle their aduersaries , to disable them either for offence or defence ) gaue him a mortal wound . which dream he told to such of his friends as fate next him . it happened presently after , that one of those rhetiarij was brought by a certaine gladiator ( being then challenger ) into a gallery next vnto the place where aterius and his friends were seated as spectator : whose face hee no sooner beheld , but hee started ; and told his friends , that hee was the man from whose hands he dream'd he had receiued his deadly wound . when suddenly rising with his friends to depart thence , as not willing to tempt that omen ; in thrusting hastily to get out of the throng , there grew a sudden quarrell : in which tumult aterius was transpierced by the same mans sword , and was taken vp dead in the place , being by no euasion able to preuent his fate . cambyses king of persia , saw in a vision his brother smerdis sitting vpon an imperiall throne , and his head touching the clouds . and taking this as a forewarning , that his brother had an aspiring purpose to supplant him , and vsurpe the crowne ; he wrought so far with praxaspes , a nobleman , and then the most potent in the kingdome , that by his practise he was murthered . yet did not all this avert the fate before threatned : for another smerdis , a magition and base fellow , pretending to be the former smerdis , and the sonne of cyrus , after enioyed the kingdome : and cambyses mounting his steed , was wounded with a knife in his hip or thigh , of which hurt he miserably died . many histories to the like purpose i could cite from aristotle , plato , hippocrates , galen , pliny , socrates , diogines , laertius , themistocles , alexander aphrodiensis , livy , aelianus , and others . as of ptolomeus besieging alexandria . of galen himselfe , lib. de venae sectione . of two arcadians trauelling to megara . of aspatia the daughter of hermilinus phocensis , who after was the wife of two mighty kings ; cyrus of persia , and artaxes : whose history , elianus , de varia historia , lib. . writeth at large . as also that of titus atimius remembred by cicero , lib. de divinat . . by valer. maxim. lib. . cap. . by livy , lib. . by macr●b . saturn . . with infinite others . to the further confirmation that there are spirits , i hold it not amisse to introduce some few histories concerning predictions . the emperor nero asking counsel of the diuell , how long his empire and dominion should last ? answer was returned him from that crafty and equivocating pannurgist , to beware of . nero being then in youth and strength , was wondrous ioyful in his heart , to heare so desired a solution of his doubt and demand ; presuming that his principalitie should vndoubtedly continue to that prefixed yeare , if not longer . but soone after , ●alba , who was threescore and foure yeares of age , being chosen to the imperiall purple , deposed and depriued him both of his crowne and life . the like we reade of philip king of macedon , and father to alexander the great . who sending to the oracle of delphos , to know what should futurely betide him . answer was returned , that his life should continue for a long season , if it were not endangered by a chariot . whereupon the king gaue strict and expresse commandement , that all the chariots within his kingdome should be pluckt in pieces , and no further vse to be made of them , and that no new ones should be after made : neither would hee come neere vnto places that had any reference or relation to such a name . notwithstanding all his preuention , hee was soone after slaine by pausonias , who wore at that time a sword which had a chariot grauen vpon the pommell . dioclesian , a man of a base and obscure parentage in dalmatia , serued as a common soldier in france and elsewhere , vnder diuers and sundry emperors . vpon a time , reckoning with his hostesse of the house wherein he was billited , ( who was one of the sooth-saying druides ) she told him , that he was too penurious , and did not beare the noble minde of a souldier . to whom he made answer , that hee then reckoned with her according to his poore meanes and allowance : and merrily added , that if euer hee came to be made emperor of rome , he would then shew himself much more bountifull . to whom ( first looking stedfastly in his face ) she replied , souldier , thou hast spoken truer than thou art aware of ; for after thou hast killed one aper , [ which signifieth a boare ] thou shalt be made caesar , semper augustus , and weare the imperiall purple . dioclesian smiled , and receiued it from her as a deli●ement or scoffe , because hee had before bated her of her reckoning . yet after that time hee tooke great delight in the hunting and killing of boares . but diuers emperors succeeding one another , and he finding little alteration in his fortune ; hee was frequently wont to say , i still kill the boares , but there be others that eat the flesh . yet in processe of time it happened , that a potent man called aper , hauing married the sister of the emperour numerianus , layd violent hands vpon his brother in law , and most traiterously slew him . for which facinerous act being apprehended by the souldiers , and brought into that part of the army where dioclesian was ( who by reason of his long seruice was had in reputation with the prime commanders ; ) the souldiers now demanding what should be done with the traitor ? it was concluded amongst them , that he should be at dioclesians dispose : who presently demanding of him his name ? and he answering , aper ; without further pause he drew his sword , & vttering these words , and this aper or boare shall be added to the rest ; presently ranne him through the body and slew him . which done , the soldiers commending it for an act of justice , without further deliberation , saluted him by the name of emperor . i haue read in the chronicle of france , concerning one of the french henries , that gonvarus an italian astrologer hauing calculated his natiuitie , wrote vnto him about fiue yeares before the strange disaster of his death happened , that the starres and planets threatned him in the one and fortieth yeare of his age , with a dangerous wound in the head , by which he should be strooke either blinde or dead : and therefore aduised him to beware of tilts , tourneys , or any the like violent exercises for the space of that yeare . notwithstanding which , in the predicted yeare , at the solemne and pompous celebration of his sisters mariage with the young king of spaine ; after hee had three dayes together with great successe and generall applause demeaned himselfe in those chiualrous exercises of tilt and barriers : though hee was much persuaded by the queene , and entreated by the lords , after the breaking of many staues , to giue ouer , yet nothing could preuaile with him : insomuch that in the very later end of the day , when most of the spectators were risen and departed out of the tilt-yard , he called to the count montgomerie , captain of his guard , earnestly importuning that he would runne one course more with him . which when hee sought by all meanes possible to excuse , pretending many vnwilling delayes ; he tooke a speare and thrust it into his hand , compelling him to another encounter : in which he was most vnfortunately slaine by a splinter of the staffe , that entring at the sight of his beauer , pierced his braine , and so concluded the great solemnitie with his owne lamentable tragedie . before this accident happened , in the beginning of the triumph , one nostrodanus told vnto diuers of the kings seruants in secret , that the king would be in great danger of death before the tournament was fully finished . and ( which is most remarkable ) a merchants sonne of paris , a childe of about six yeares old , not fully seuen , being brought thither that day by his father and mother to see the tilting ; at euery course the king ranne , hee was heard to cry out aloud , they will kill the king , ô they will kill the king. plato was of opinion , that children are no sooner born , but they haue one of those spirits to attend them , which doth first copulate and conioyne the soule vnto the body : and after being grown vnto some maturitie , teach , instruct , and gouerne them . the academiques held , that spirits behold all mens actions , and assist them ; that they know all our apprehensions and cogitations ; and when the soule is deliuered from the body , they bring it before the high iudge . that they are questioned about our good or bad actions , their testimonie being much preualent either to excuse or aggrauate . that also they are vigilant ouer vs , either sicke or in health , waking or sleeping , and especially in the very article and point of death , oftentimes inspiring the parting soule with a diuination surpassing all humane knowledge . for instance : pheceredes cyrus being vpon his death bed , predicted victorie against the magnesians ; which fell out accordingly . and possidonius telleth vs , that a rhodian dying , nominated six men , and told who should die first , who second , who third , and so in order till he came to the last . neither did he any way faile in his prediction . porphirius was of opinion , that not one onely , but many spirits or genij had the charge of one and euery man : one hauing care ouer his health , another indulgent ouer his beauty and feature ; another to infuse into him courage and constancie , &c. but iamblicus was of a contrarie assertion , affirming , that many needed not , when one being of so pure and refined a nature was sufficient . some haue affirmed spirits to be of diuers qualities , & therefore to worke in men , according to their owne dispositions , diuers effects . affirming , that those aethereall or fierie , stirre vp men to contemplation : the airy , to the businesse and common affaires of this life : the waterie , to pleasure : the earthy , to base and gripple auarice . so likewise the martiall spirits incite vs to fortitude ; the ioviall , to prudence ; the venereall , to lust ; the mercuriall , to policie and wisedome ; the lunarie , to fertilitie and plenty of issue ; the saturnine , to dissuade from all things that be euill . such was that socraticum daemonium , or genius of socrates , which still continued and encouraged him in the studie an practise of vertue . whose condition was to dissuade him from many things , but to persuade him to nothing . of this daemonium strange things are reported in historie ; as that it was euer at his elbow to diuert him from doing euill , and to aduise him to shun and auoid danger ; to remember him of things past , to explaine vnto him things present , and reueale vnto him things future . socrates himselfe confessed that hee saw it sometimes , but seldome , yet heard it often . he dissuaded charmiades the sonne of glaucus , from going to the groues of nemaea , and to excuse himselfe from that journey : who despising his counsell , perished in the aduenture . vpon a time sitting at the table of timarchus , where a great banquet was serued in ; timarchus offered twice to rise from the boord , but was held by socrates . yet watching his opportunitie while the other was in serious discourse , hee stole away priuately ; and met with nyceus , whom he slew . for which fact being condemned and led to death , he confessed vnto his brother clitimachus , that if he had been swayed by the double aduertisement of socrates , hee had not vndergone so sad a disaster . the same socrates in a great defeate which the athenians had , flying from the victorious enemie with lachetes the praetor , and comming to a place where three wayes met , he chose one path to himselfe , contrarie to the aduice and counsell of all the rest : and being demanded the reason wherefore he did so ? he made answer , that his genius so persuaded him . which they deriding , tooke a contrarie course , and left him abandoned to himselfe . now when the horsemen of the enemie made hot pursuit after them , they tooke that path which lachetes and all his people had taken ; who were all put to the sword , and onely those few which followed socrates , escaped . he presaged the great strage and messacre which after hapned in sicilia . as also of the deaths of neon and thrasillus , in their expedition against those of ionia and ephesus . saint augustine in his booke de cognitione verae vitae , is persuaded , that spirits by gods permission can raise stormes and tempests , and command raine , haile , snow , thunder , and lightning at their pleasures . as also , that by the instigation of spirits , wild beasts become either rebellious or seruiceable to mans vse . in another place hee ascribeth the operation of all things , seasonable or vnseasonable , vnto them , but not as authors and makers , but ministers and seruants to the diuine will and command . according with that in ecclesiasticus , cap. . vers . . there be spirits that are created for vengeance , which in their rigour lay on sure strokes : in the time of destruction they shew forth their power , and accomplish the wrath of him that made them . fire , haile , famine , and death , all these are created for vengeance ; the teeth of the wilde beasts and the scorpions , and the serpents , and the sword , execute vengeance for the destruction of the wicked . they shall be glad to do his commandements ; and when need is they shall be ready vpon earth ; and when their houre is come , they shall not ouerpasse the commandements , &c. to this strict rule of gods commandement both the good and bad spirits are limited , and beyond that they haue power or abilitie to do nothing . otherwise , those that are malignant & euill , would in their rabies and fury destroy all gods creatures in a moment . moreouer , as the same author affirmeth , the diuell hath power to tempt and entice man to sinne and wickednesse ; but he cannot compell him . these be his words ; serm. de temp. potest diabolus ad malum invitare , non potest trahere : delectationem infert non potestatem , &c. rabbi avot nathan a learned iew , affirmeth , that spirits haue three things common with men , namely , procreation , food , and death . porphirius ( as proclus witnesseth of him ) held all spirits to be mortall ; and that he amongst them who was the longest liued , did not exceed the number of a thousand yeares . plutarch in his booke de oraculorum defectu , reciteth a story , that about the islands called echinades , newes was brought to one thamus , being then a ship boord , that god pan was dead : and this happened iust at the birth of our sauiour christ. but because i haue made vse of this historie heretofore , in a booke commonly entituled , the history of women ; to insert the same here likewise , might be tasted as cibus bis coctus . but to answer that learned rabbi , and porphyrius , like him opinionated : not possible it is , that spirits , created by god immortall and incorporeall , should be any way obnoxious to extinction or death . more credible it is , that these were meere phantasies and illusions of the diuell ; by such prestigious sorceries persuading vs that spirits are mortall ; to make man distrust the immorralitie of the soule , and so possesse him with an heresie grosse , impious , and damnable . here likewise a most necessarie consideration may be inserted , to giue answer to the sadduces and others , who obstinately affirme , that moses in his booke of the creation made no mention at all of spirits or angels . when as saint augustine ( contrarie to them in beleefe ) saith , that vnder the words of heauen , aud light ( though not by their proper and peculiar names ) they were specified and intended . and that moses , writing to a people whose obstinacie and stupidity was such , that they were not capable of their incorporeall essence ; he was the more chary to giue them plaine and manifest expression . moreouer , it may be supposed , that if the discreet law-giuer had told them of their diuine nature , it might haue opened a wide gap to their idolatry , to which he knew they were too prone of themselues . for if they were so easily induced to worship a golden calfe and a brasen serpent , both of them molten and made with hands ; how could so excellent and diuine a nature haue escaped their adoration . yet doe the words of moses allow of spirits , ( though couertly ) where it is said , genes . . . now the serpent was more subtill than any beast of the field which the lord god had made , &c. by whom was meant the diuell ; as appears , wisd. . . as satan can change himselfe into an angell of light , so did he vse the wisedome of the serpent to abuse man , &c. i had occasion to speake in my discourse of dreames , of the one brother , sleepe : something shall not be amisse to be discoursed of the other , death ; and to amplifie that in the prose , which in the verse was onely mentioned . cicero calleth death , the yonger brother of sleepe ; which being a thing that cannot be auoided , it ought therefore the lesse to be feated . one demanding of a noble sea captaine , why , hauing meanes sufficient to liue on land , hee would endanger his person to the perills and frequent casualties of the ocean ? hee answered , that hee had a naturall inclination to it , and therefore no persuasion could diuert him from it . the other replied vpon him , i pray where died your father ? he answered , at sea. again he asked him , where his grandfather died ? who told him , at sea . and are not you then ( said he ) sor that cause afraid to go to sea ? the captaine made answer ; before i resolue you fully of your demand , let me also be satisfied in one thing from you ? i pray you where died your father ? he answered , in his bed . and where ( saith he ) died your grandfather ? hee likewise answered , in his bed . he then replied , why are you not then for that cause onely , afraid to go to bed ? it is a true saying , no man dieth more willingly , than such as haue liued most honestly . and wherefore should we be afraid to meet with that , which wee know it is not possible for vs to shun ? heraclitus calleth it the law of nature , the tribute of the flesh , the remedie of euils , and the path either to heauenly felicitie , or eternall miserie . claudian , lib. . de raptu proserp . speaking of death , writeth after this manner : sub tua purpurei venient vestigiareges deposito luxu : turbaque cum paupere mixti omniamors equat , &c. purple-rob'd kings , their glory layd aside , and pompous state , beneath thy steps shall fall ; mixt with the poorer throng , that 's void of pride and vaine excesse . 't is death which equalls all . and ovid speaking of the vnpartialitie of the fatall sisters , metam . lib. . saith , omnia debentur vobis paulumque morati serius aut citius , &c. all things to you are due : after small stay , sooner or later , we must walke one way . there 's but one common path to vs assign'd ; to that all tend , as there to be confin'd . it is a great and weighty thing , ( saith the philosopher ) and not soone learned , when that inevitable houre shall come , to entertaine it with patience : thou canst not fly the necessitie thereof , ouercome it thou maist ; namely , if thou dost not first yeeld vnto it ; if quietly thou expectest it ; if vnmoued thou receiuest it ; if thou dost persist certaine against incertaintie ; and fearelesse , against that which most men feare : then maist thou be said truly to conquer and ouercome it . there is nothing so bitter , but an equall and constant spirit can easily digest ; for many in their patient sufferings seeme to despise the most exquisite torments : mutius , the fire ; regulus , the crosse ; anaxarchus , the contusion of all his members ; theramenes and socrates , poyson : and when sentence of death was deliuered to canius , from the tyrant , hee then playing at chesse , seemed so little daunted at the message , that without change of countenance he played out his game . and so of others . now whence grew this magnanimitie , but from a sound and cleare conscience ; assiduate practise of vertue ; and a courage armed against all disasters ? nothing is more calamitous , than a minde doubtfull of what is to come : to be alwayes troubled , is to be miserable before miserie happen ; for there is nothing more foolishly wretched , than to be still in feare , especially of death ; which ( if nothing else ) the very necessitie thereof , and the common equalitie with all mankind , ought to make tollerable . first diligently thinke with thy selfe , that before thou diest , all thy vices die in thee . and next , that thou makest a consummation of thy life , before thy death . o! when thou shalt see that time in which thou shalt perceiue no time to belong vnto thee ! in which thou shalt be temperate and calme , and in thy sa●ietie carelesse of the morrow ! then that day which now thou fearest as thy last , shall appeare to thee thy birth day to eternitie . dost thou weepe and lament ; these things belong to those which are new borne . dost thou thinke those things to be lost , which thou leauest ? why shouldst thou dote vpon that which was not thine own , but leant ? who is it that would set a price vpon time , or at a deare rate estimate the day , who truly vnderstandeth that hee is euery houre dying ? in this we much deceiue our selues , that we see not death afarre off , nor apprehend it neere . that part of our age which is past , is free ; that which is behinde , is in the power of death : neither do we fall vpon death suddenly , but step by step we meet it by degrees : we daily die , for euery day a part of our life is taken from vs ; and euen at that time when we increase , our life decreaseth : we lose our infancie first , our childehood next , then our youth , and euery one of these when it arriueth to the full period , perisheth ; for yesterdayes life is this day wanting , and tomorrow , this dayes being hath ceased to be : nay euen this day which wee breath , wee diuide with death ; for it is the very moment and point of time in which we can be said to liue ; yea lesse , if lesse can be imagined : neither of that little or lesse space can we assure our selues . saint chrisostome super math. calleth death the necessarie gift of corrupt nature , which ought not fearefully to be auoided , but rather chearefully embraced ; for by making that voluntarie which is compulsiue , that which is to god a due debt , we offer vnto him as a free gift . moreouer , a foolish and ridiculous thing it is for men to delight in sleepe , and feare death , when sleepe is nothing else but the imitation of death . saint augustine , lib. de natura & gracia , vseth these words ; if thou boastest thy selfe of nobilitie , riches , or honour ? of thy countrey , or the applause giuen vnto thee by the people ? looke into thy selfe and consider , that thou camest from the earth , and into it againe thou must returne . looke about , and behold all those which in times past haue flourished in the like splendours ; where be the insuperable emperors ? where be those that frequented meetings , musicke , and feasts ; and delighted in the braue breed of horses ? where be their robes of state ? their rich and gorgeous vesture ? where their troupes of followers , and large traine of attendants ? where their sportings and reuellings ? where be the captains of armies ? champions , iudges , tyrants ? are not all earth , dust , and ashes ? and their magnificence and memorie in a small tombe and short epitaph contained ? looke into their gorgeous and glittering sepulchres , and see how much the lord differs from the seruant ; tell me which is the rich man , and which the poore ; distinguish if thou canst , the captiue from the conqueror ; the valiant from the timerous ; or the faire from the deformed . therefore remember thy selfe , ô man , of thy fraile and weake nature ; least thou beest any way tumor'd with pride , arrogance , or vain-glory. bernard in one of his sermons saith , novissima sunt quatuor , &c. the foure last things are , death , iudgement , hell , and glorie : than death , what more horrible ? than iudgement , what more terrible ? than hell , what more intollerable ? than glory , what more delectable ? it will not , i hope , appeare much impertinent , to introduce one of lucians dialogues , because the argument is not much forrein to this purpose . the interloquutors or speakers are , charon , mercury : the dead , menippus , charmeleus , lampichus , damasias a philosopher , and a rhetorician . the effect thereof is comprised in these few lines : nothing there is after this fraile life left vs , with which one friend may do another pleasure ; all earthly blessings are at once bereft vs , wisedome , strength , valour , beauty , pow'r , and treasure : nothing remaines on which man chiefely doteth : so much to vs the subsequence denoteth . the dialogue . why ho there ? list , that i may let you know how your affaires stand ; that you may bestow your selues with safety . see , my boat 's but small , rotten and craz'd , nay leaking too withall : besides , if not ev'n pois'd , 't may ouerwhelme , and drowne , with you , me too , that guides the helme . see , see , in what thicke multitudes you throng , and euery one brings fardels too along ; these needlesse weights will lade vs to the brim , dangerous 't may proue to those which cannot swim . what shall we do then , charon , that we may haue safe transportage ? marry thus i say ; you must all enter naked , and what 's more ( as meere superfluous ) leaue vpon the shore : nay , when you are dis-rob'd too , 't will ( i feare ) scarcely hold all . then mercury stand neere , close to the ladder , and take strict account of all that passe thee , and desire to mount into my barke ; but force them all t o'appeare naked , or else they get no passage here . it shall be done : what 's he comes first ? 't is i. menippus ; see , my scrip i haue layd by , my cloake and staffe too i haue cast aside , and keepe no rag my nakednesse to hide . menippus ? good man enter ; whom to grace the better , next the pilot take thy place , there in the seat most eminent , to take view of all that come . the next of all the crew ? what 's he so faire ? charmeleus , i , and borne in rich megara , where my time 's out-worne a louer ; who in dalliance fixt my blisse , and gaue at once two talents for a kisse . thou must put off that beauty , cast aside those ruby lips , thy kissing , and thy pride ; those roses in thy cheekes must now be lost , and that white skin of which thou late didst boast . so , well done , enter now . but stay , what 's he roab'd in rich purple , and would wafted be ? vpon his head a diadem so braue ? and with a looke ( besides ) austere and graue ? i 'am lampichus the tyrant . why'at thy backe hast thou so many bundles , which may cracke our crazy bottome ? is 't not fit , a king , where er'e he trauels should such portage bring , as to his state belongs ? vncrowne thy head ; such ornaments belong not to the dead . behold , my riches i aside haue cast . but lampichus , thou still about thee hast thy haughtinesse and pride ; hurle them away : for if with those , thou in this barke shouldst stay , their very weight would sinke vs. i request onely my crowne , and couch whereon to rest . it no way can be granted . bee 't so then : what now remaines ? thy crueltie tow'rds men ; thy madnesse , wrath , direptions : these , and all like vnto these . behold i haue let fall , and now am naked . enter . what art thou , so fat and corpulent ? hermes , allow me place with them : i am damasius , hee most fam'd for wrestling . ev'n the same i see , whom i haue oft view'd with no common grace , returne a victor from the wrestling place . 't is true , ô mercury , behold me bare , and quite dis-roab'd . and yet for vs no fare . how canst thou be term'd naked , when thou hast such a huge masse of flesh about thy wast : dismisse it all ; for if thou but one step shouldst make into the barge with that huge heap , 't will drowne vs all . nay more than that , lay by those crownes and bayes . i shall do 't instantly : and now am like the rest . i see 't is right : 't is fit none enters here but that comes light . and thou , ô crato , needs aside must cast those riches and effoeminacies thou hast ; nor must thou bring those epitaphs along , nor pride of ancestrie ; for those may wrong our leaking vessell . thou must leaue behinde , thy kindred , glory , with the timpanous winde of mens applause , and the inscriptions vaine writ on thy statues ; or returne againe . giue order , that no glorious tombe be rear'd ouer thy bones , because it may be fear'd , so ponderously vpon thy coarse to ly , to dammage vs. lo , though vnwilling , i dis-robe them all . stay ; ere you waft together , arm'd ? and a trophy ? why are these brought hither ? because in deeds of armes i did excell , haue been a martialist , and fought so well , that for my noble acts and seruice past , the city , me with all these honours grac't . but that braue trophy must on earth remaine : besides , amongst the dead , armes are held vaine , for here 's all peace . what 's he whose habit showes such grauitie ? who lookes like one that knowes more than his fellowes ? his eyes vpward plac't , browes knit , and beard falling below his waste . 't is a philosopher , ô hermes , full of jugling and vaine trifles : do but pull his vpper garments off , throw them aside , then see what strange ridiculous toyes they hide . take off his cloake , and what 's conceal'd lay by : o iupiter ! what arrogance i spy ? what a huge deale of ignorance , contention , vain-glory , questions too of new inuention , doubtfull and intricate ? thorny disputations , troubled and perplext thoughts , idle narrations ? of which his habit made me not misdoubt him , yet see how many do we finde about him . nay , what vaine labors , ●opperies , and toyes , strange curiosities scarce fitting boyes ? by iove , he hath gold too in ample measure ; wrath , impudence , effoeminacie , pleasure , soft delicacies , in his life time deare , which , though he would conceale , now plaine appeare . what multitudes of lies ? what hoords of pride and selfe-conceit ? which he must cast aside . next to all these , thy strong opinions , then which prompt thee to be wisest amongst men : ore-burthen'd with all these , what canst thou gain thee , when twice this bo●toms size cannot containe thee ? all these i haue cast off , since i haue heard your seuere imposition . but that beard hairy and rough , which makes him still seeme graue ( of three pound weight ) we from his chin must shaue . well spoke ; see 't done . who must my barber be ? who but menippus ? and now take to thee this shipwrights axe ; lay 't on a planke , and draw his chinne to the full length . me thinkes this saw were better far , 't will make him looke precise and formall . no , that hatchet let suffice . wondrous ! these goatish excrements away , he lookes more like a man. but hermes , stay ; what if some few superfluous haires i tooke from 's beetle browes ? by any meanes ; hee 'l looke better by much : when these remoued are , he will not seeme to be so wilde , and sta●e . what 's now the bus'nesse ? weepst thou , wicked man , as fearing to be tortur'd ? enter than . stay , stay , beneath his arme-pits lies obscur'd what in the barge will neuer be endur'd . menippus , what ? smooth oily flattery , such as in his life time did auaile him much . 't is fit then thou , menippus , shouldst lay by freenesse of speech , and too much liberty , thy boldnesse , mirth , and laughter● for is't fit , to mocke vs thus , thou in that place shouldst sit ? all that he is possest of , let him still about him keepe ; for they are light , and will ( rather than hinder ) helpe our navigation , as burdenlesse , and fit for transportation . and thou , ô rhetorician , cast away thy contradicting phrases , ( there 's no stay ) similitudes , anti-positions too , periods and barbarismes : this thou must do ; all thy light-seeming words must be throwne by , for in the hold most heauy they will ly . i throw them off . the fastned cords vnbinde ; plucke vp the ladder , 'bout the cap-stone winde the cable , and weigh anchor ; hoise vp saile ; and thou , ô steeres-man , pre'thee do not faile to looke well to the helme , and that with care : let 's now be merry , hauing all our fa●e . but wherefore weepe these sad ghosts ? but most thou that of thy huge beard wast dispoyl'd but now ? because i held the soule immortall . fye , beleeue him not , ô hermes , 't is a lie ; 't is somewhat else he grieues at . what ? canst tell ? because after full feasts he cannot smell ; nor walking late ( whilest others were at rest ) close muffled in his cloake , be made the guest to dissolute strumpets ; sneake into his schoole betimes , and with his suppos'd wisedome foole yong schollers , cheating them of coine and time . thou , that pretendest to be free from crime , is not to thee death tedious ? can it be ? i hastning to 't when nothing summon'd me ? but stay , what clamor 's that a shore , so hye , we scarce can heare our selues speake , mercurie ? 't is loud indeed , but comes from sundry places : there is a crew , that arm'd with loud disgraces , brand the dead lampichus . another strife growes from the women that reproch his wife : and yonder his yong children , but late borne , are ston'd by children , and in pieces torne . some with loud accents diaphantus praise , the orator , for his elaborate phrase , and funerall oration , well exprest . in sycian , for this crato , late deceast , the matrons , with damasia's mother , there howle and lament his losse . but not a teare is shed for thee menippus ; thou 'rt more blest , novlulations shall disturbe thy rest . not so : for thou within few houres shalt heare dogs lamentably barking at my beere ; the crowes and rauens croaking at my graue , in hope some good share of my flesh to haue . menippus thou art valiant , and now land , passe on fore-right , incline to neither hand ; that path will leade you to the iudgement hall , whilest we transport the rest that yonder call . saile prosp'rously , ô mercury , wee 'l on , as best befits , vnto the iudgement throne . what shall of vs become now ? here , they say , are sundry torments that endure foray ; stones , aegles , wheeles , in number that surmount : now each must of his life yeeld iust account . bias , to one who by reason of the great sorrow he tooke for the losse of his children , called vpon death , as desiring to depart out of the world ; said vnto him , why , fond man , dost thou call vpon that , which though vncalled for , will come vpon thee ? musonius being demanded , who died best ? made answer , those that make account of euery present day at their last . theramines was no sooner departed out of an house , but it presently fell to the earth . when his friends came about him to gratulate his vnexpected safety ; he said vnto them , ( beyond their expectation ) know you , ô men , vnto what greater dangers , or a more vnfortunate death , the gods haue reserued me ? intimating , that the escape from one disaster was no securitie from falling into another . which happened accordingly ; for not long after he fell into the hands of the thirtie tyrants , and was compelled to end his life by poyson . seneca , epist. . vseth these words ; is any man so ignorant , but knowes , that at one time or other he must die ? yet when the time commeth many weepe and lament . why dost thou mourne , ô wretch ? why feare and tremble ? since all men are tied to that strict necessitie , and thou art but to go whither all things before thee are gone . to this law thou art borne : the same thing happened to thy father , thy mother , and to all thy predecessors ; to all before thee , and shall to all that must succeed thee , &c. spartanus being in●idiated by iphicrates the generall of the athenians , and surprised by an ambush : and demaunded of his souldiers , what in that exigent was to be done ? made answer , what else , but that whilest you fly basely , i die fighting honorably . such was the spirit of cato vticensis , who persuaded others to the safety of their liues , whilest he prepared himselfe to a voluntarie death . rubrius flavius , condemned vnto death by nero , and being brought to the blocke ; when the executioner spake vnto him , that he would boldly stretch forth his neck : yes , ( quoth he ) and i wish thou with as much resolution , and as little feare , mayst strike off my head . i will conclude with this similitude : as all those starres which rise from the east , though they be of great celeritie and vertue ; yet tend to their setting , and according to their diuers circles , some sooner , some later , hide themselues from our aspect : so all the generation of mankinde , from the east , that is , by their natiuitie , enter into the world ; and though here for a season they shine , and according to their qualities and degrees giue lesse or greater lustre ; yet of necessity they must all arriue , some early , some late , at the fall or set of death , according vnto the continuance of that course which god in his wisedome hath appointed them ; and by degrees withdraw and hide themselues from the eyes of the world. now hauing sufficiently discoursed of death , i will point you to a contented life , out of one of martials epigrams , not without great elegancie thus deliuered vnto vs : vitam quae faciunt beatiorem , &c. blithe martiall , wilt thou vndertake things which the life more blessed make ? th' are these ; a fortune competent , not got by labour , but descent : no thanklesse field , a fare conuenient ; no strife at all ; a gowne expedient , for warmth , not trouble ; a minde quiet ; strength purchas'd by a mod'rate diet ; a healthfull body ; prudence grounded on simplenesse ; friendship compounded on paritie : then , so to call , that no one man may pay for all : a table without art or cost ; a night so spent it be not lost in drunkennesse , yet that thou dare ( and boldly ) call it , free from care. a bed not sad , but chast in sport ; sleepe that shall make the night seeme short : to wish to be that which thou art , and nothing more , in whole or part . and then thy last day shall appeare , it , thou mayst neither wish , nor feare . i cannot passe poetry without some character , though neuer so briefe . now what poets are , or at least ought to be , horrace , lib. de stat . poet. thus contractedly deliuereth vnto vs : ille bonis faveat , & concilietur amice , &c. the good he fauors , as to them a friend : the angry swayes ; loues those that feare t' offend : he onely praiseth , and desires to tast those viands on a thrifty table plac't . iustice he loues , and feares the higher powers ; nor cares who lookes on his retyred houres . counsell he honors ; and dares pray aloud , fortune may court the wretch , and curbe the proud. of the great respect and honor conferred vpon them in antient times ; and how those dignities vnmeritedly are since taken from them , and they in succeeding ages vilified ; ovid , lib. . de arte amand. not without great cause , thus ingeniously complaineth : quid petitur sacris , nisi tantum fama poëtis ? &c. what more do sacred poets seeke , than fame ? of all our labours 't is the soueraigne aime . poets , of dukes and kings were once the care , and great rewards propos'd for what was rare : a holy-state , and venerable stile was then conferr'd on him who did compile any braue worke ; a name he did inherit , and mighty wealth was throwne vpon his merit . in the calabrian mountaines ennius had his pleasant gardens : then was scipio glad to haue but such a neighbour ; and to chuse selected houres to spend vpon his muse. but now the bayes are without honour worne ; for what 's a poet but a name of scorne ? yet let 's not sleepe our fame ; since homer dead should this day be , were not his iliads read . antonius mancinellus speaking in the praise of poets , writeth to this purpose : by nature they are strengthened , by the power of the minde inflamed , and by diuine rapture inspired . rightly therefore did old ennius call them holy , as those commended vnto vs by the gift and bounty of the gods . the coliphonians claime homer to be their citisen ; the chij challenge him ; the salamines would vsurpe him ; the smyrnaeans ingrosse him ; and three more of the most potent cities of greece erected monuments after his death , to eternise him . so deare was ennius to africanus , that he afforded him a graue amongst the antient and ennobled family of the scipio's . theophanes mylitides receiued a whole city as a gift , which was then held too small a reward for one poëm . alexander the great held the richest casket taken among the spoiles of darius , scarce worthy to preserue the works of homer in . the same alexander surprising thebes , preserued a great part of the city onely for pindarus the poets sake . those murtherers who priuatly slew archilichus , apollo himselfe reuealed , and caused his death to be reuenged . sophocles , the prince of the cothurnate tragedie , being dead at such time when lysander beguirt the walls of lacedemon ; the king was warned in a dream by liber pater , to afford his delight ( for so the god called him ) an honored sepulchre . poetry is a study which instructeth youth , delighteth old-age , graceth prosperitie , solaceth aduersitie ; pleaseth at home , delighteth abroad ; shortneth the night , comforteth the day ; trauelleth with vs , dwelleth with vs , &c. the greatest orators made vse of poëms , both for the strengthning of their causes , and ornament of their eloquence ; as we may reade in cicero , asinius , hörtensius , and others ; who frequently quoted the ingenious phrases and graue sentences of ennius , pacuvius , lucillius , terentius , caecilius , &c. euripides the sonne of muesarchides and clito , his father was no better than a victualler , and his mother got the other part of their liuing by selling of sallads , an herbe-wife as wee call them : yet he proued to be the greatest fauorit that king archelaus had . and sophocles the tragicke poet was graced and honoured by all the learned of his time , and bore the prime office of magistracie in the city where he liued . the poet aratus ( in grammar the scholler of menecrates ; and in philosophy , of timon and menedemus ) flourished in the olympiad , in the time that antigonus the sonne of poliarcetes reigned in macedonia : with whom , euen to his last expiration , he liued in great estimation and honour . aulus licinius archias , a poet borne in antiochia , was indeered to the best and greatest orators in rome , and more particularly graced by the family of the luculli . he was honored of many greeke heroës , and had rich presents sent from their prime cities : but he was especially endeered to cicero , aristonius a comicke poet liued vnder philadelphus , and was master of the kings library after apollonius . arrianus was a poet in whom the emperor tiberius caesar was much delighted , ( for so tranquillus reporteth . ) cyrus panopolita was greatly honoured by the empresse eudoxia . cherilus samius liued about the olympiad , and was no more than seruant vnto herodotus the historiographer ; who writing the expedition of the greekes against xerxes , was for euery verse in his poëme rewarded with a piece of gold to the value of shillings foure pence sterling . gorgius , borne amongst the leontini in sicily , was endeared to critias and alcibiades in their height of fortune ; and to pericles and thucidides , in the extremitie of his age . caius manilius was the first that wrot any astrologicall poëm in latine ; which he dedicated to augustus caesar , and by him was greatly respected and rewarded . lenaeus a freed-man of pompeys , ( but after his friend and companion in all his expeditions ) surviving his lord ; because salust the historiographer had spoken bitterly against him after his death , hee inueighed against him in a most sharpe satyre , calling him lastaurus lurchon , nebul● popinarius , and monstrous both in life and historie ; and moreouer , a manifest theefe , from cato and diuers other antient writers . menander , a comicke poet of athens , who writ fourescore in number , had great honours done vnto him by the kings of aegypt and macedon . homerus iunior liued about the time of hesiod , the son of andromachus , and borne in byzantium : he writ tragedies ; and as zezes in his commentaries vpon lycophron affirmes , for one of them called pleiades , and dedicated to king ptolomaeus , he was greatly fauoured , and royally rewarded . oppianus was of silicia , and borne in a city called anazarbum : the roman emperour severus being inuested before the city , and after pa●le , being congratulated both by the optimates and plebe ; he was onely neglected and not thought worthy a salutation by this oppianus . hee therefore commanded him to be banished into an island called melita , scituate neere vnto the adriaticke sea . in which place he wrot a noble poëm , piscibus● which after the death of the emperour severus , he dedicated to his sonne antoninus● for which worke hee was recalled from exile , and to recompence his injurie , for euery verse in his poëm he guerdoned him with a piece of gold . but soone after , returning with his father into his countrey , he died in the thirtieth yeare of his age . in honor of whom , the city in which hee was borne , erected his statue in brasse , and writ vpon his monument these verses following : oppianus sum , suasi loquens vates quem crudelis , atque inhumani i●●idia fati ante diem ●ripuit . i oppianus am : when i did speake , poets in place , did thinke their wits too weake . me , cruell and inhumane fate enuy'd , which was the cause , before my time i dy'd . homer in his eighth odyss . speakes to this purpose : among all other men , poets are most worthy to participate honour and reuerence , because the muses themselues teach them their songs , and are enamoured both of their profession and them . but i had almost forgot my self : for in proceeding further , i might haue forestalled a worke , which hereafter ( i hope ) by gods assistance , to commit to the publick view ; namely , the liues of all the poets , forreine and moderne , from the first before homer , to the novissimi and last , of what nation or language soeuer ; so farre as any historie or chronologie will giue me warrant . therefore here in good time i breake off : yet cannot chuse but remember you ' what ovid speaketh in his last elegie : ergo cum silices , — &c. when flints shall faile , and i●'on by age decay , the muse shall liue , confin'd to time nor day . kings , and kings glorious triumphs must giue way ; and tagus blest sands vnto them obay . thus much to shew you in what honour poets haue been . but now ( and hence illae lachrimae ) to shew you in what respect they are ; and not onely in the times present , but what an heauy fate hath heretofore ( as now ) been impending ouer the muses . de dura & misera sorte poetarum , thus far heare me : heu miseram sortem , durâmque à sidere vitam , quam dat docti loquis vatibus ipse deus ! 'lasse for the poore and wretched state that either phoebus , or sad fate inflicts on learned poets ! whether they , or their wills with them , together conspire ; all these we wretched find , who euer by their wits haue shyn'd . homer , to whom apollo gaue the palme , scarce ( dying ) found a graue : and he that was the muses grace , begg'd with his harpe from place to place . poore injur'd virgil was bereft of those faire fields his father left ; and in the flourishing state of rome , in caesars stable serv'd as groome . though ovid next augustus dwelt , yet he as great disaster felt ; and dy'd exil'd amongst the geats : ( no better , fate the muse entreats . ) though all men horace did commend , in populous rome he found no friend , saue one , mecaenas . hesiod , borne in wealthy cuma ; hauing worne a tedious age out , was betray'd by his two brothers , who inuade him sleeping , cut his throat asunder , who , breathing , was the worlds sole wonder . lynus , who for his bookes compil'd , virgil , the son of phoebus styl'd ; and whom the muses long had cherisht ; by much incenst sagipta perisht . antipater sidonius , well knowne for extempo'rall wit to'excell , ( by cicero and crassus ) neuer vpon his birth day scap'd a feuer : of which , in his best dayes , and strength of nature , he expyr'd at length . bassus cesius , a man well knowne vnto quintilian , a lyricke poet ; when the towne in which he sojourn'd was burnt downe by theeues and robbers ; the fierce flame left of him nothing but his name . lisimachus such want did feele , that he was forc'd to turne a wheele for rope-makers . the like we reede of famous plautus ; who to feede his empty stomacke , left his quill , to toile and labour at the mill. calisthenes , a kinsman neare to aristotle , and much deare to alexander ; yet because the king against him found some clause , the muse which had so late him pleas'd , was quite forgot , and his life seas'd . nay worse ( if worse may be ) than thus , quintus lactantius catulus romes consull ( yet a poet ) far'd ; who notwithstanding he out-dar'd the cimbri'ans , and in battell slew their generall : his troupes withdrew , and quite forgetting his bold action , expos'd him to a muti'nous faction of rebels , who not onely rifled his treasure , but with wet brands stifled him in his chamber : whose sad fate sylla reueng'd . nor had their hate extended to such deepe despight , but that the muse was his delight . poore ibichus was robb'd and slaine ; yet did before his death complaine , and prophesy'd , the very crowes that saw his bloud shed , would disclose the barba'rous act : and so it fell . but though they suffer'd for 't in hell , th' amends to him could seeme but poore , since all , his life could not restore . old aescilus ( whom all greece knew ) by whom the tragicke buskin grew , first knowne on stage ; whilest he alone vncouer'd sate , so like a stone his bare scalpe shew'd , that from on hye , and aegle who did o're him flye , dropt downe a shell-fish on his head , and with the sad blow strooke him dead . anacreon , for the lyricke straine in greece illustrous , may complaine of the like fate ; who in his pride , choakt with a grape by drinking , dy'de . o , that the wine , which cheares the muse , on him such tyranny should vse ! petronius arbiter , a wit to sing vnto the gods more fit , than humor nero ; yet such power fate hath , the tyrant did but lower , and then the muse which rome admir'd , by cutting of his veines expir'd . ev'n sapho , the faire poetesse , who did the lyricke straine professe ; vse all the skill and art she can , yet , louing a poore ferriman , distracts her with such deepe despaire , that , as her muse , her death is rare : for from a promontories top she downe into the sea doth drop ; to quench the hot fire in her brest . thus fate the best wits hath opprest . &c. i am loth to proceed further in this argument , to reckon vp all in that kinde , who as they liued eminently , so haue died miserably ; for it would aske too long a circumstance . yet i cannot escape iohannes campanius , without commemorating vnto you some few of his saphickes , de poetarum miseria , in these words : nemo tam claro genitus parente ; nemo tam clara pròbitate fulsit . mox edax quem non peremit vetustas , vate remoto , &c. none that of antient birth can boast , or in their vertue glory most , but that their memory is lost , without a poet : and yet whilest others strut in gold , he weares a garment thin and cold , so torne , so thred-bare , and so old , he shames to owe it . the painter , by his pensill eats ; musitions feed out of their frets ; nay ev'n the labouring man that sweats , not one 'mongst twenty , but is with needfull things supply'de : yet ( as if fate did them deride ) they poore and wretched still abide in midst of plenty . now , dry'd vp are the muses springs , and where the swans once washt their wings , pies chatter , and the scritch-owle sings , their wrongs pursuing . therefore , you dukes of proud ostent , and princes to whom pow'r is lent , ev'n for your owne name-sakes lament the muses ruin . exiguo reliquis quae dantur tempore restant , quae data sunt vatis munera , semper habes . what thou on others dost bestow , doth a small time perseuer : what thou to poets giv'st , thou hast , and shalt possesse for euer . that forrein authors haue not onely complained of the great scorne and contempt cast vpon the euthusiasmes and raptures ; as also that no due respect or honour hath been conferred vpon the professors thereof : whosoeuer shall call to minde the all praise-worthy and euer-to-be-remembred spencer , shall finde that hee much bewailed this inherent and too common a disease of neglect , which pursueth the witty , and inseparably cleaueth to the most worthy . witnesse , his teares of the muses , his collen clouts , come home againe , and diuers other of his workes : but more particularly in the tenth eclogue of his shepheards calender , in the moneth entituled october , you may reade him thus : pierce , i haue piped erst so long with paine , that all myne oaten reeds are rent and wore , and my poore muse hath spent her spared store , yet little good hath got , and much lesse gaine , such pleasance makes the grashopper so poore , and ligge so laid , when winter doth her straine . the dapper ditties that i wont deuise to feed youths fancie , and the flocking fry delighten much : what i the bett , for thy ? they hau the pleasure ; i , a slender prise ; i beat the bush , the birds to them do fly : what good thereof to cuddy can arise . and after in the same eclogue cuddy thus proceeds : indeed the romish tyterus , i heare , through his mecaenas left his oaten reed , whereon he erst had taught his flockes to feed ; and labored lands to yeeld the timely eare , and eft did sing of wars and deadly dreed , so , as the heav'ns did quake his verse to heare . but ô , mecanas is y●ladd in clay , and great augustus long ygo is dead , and all the worthies lyggen wrapt in lead , that matter made for poets on to play : for , euer who in daring doo were dead , the lofty verse of hem was loued aye . but after vertue 'gan for age to stoupe , and myghty manhood brought a bed of ease , the vaunting poets found nought worth a pease , to put in preace among the learned troupe . then 'gan the streames of flowing wit to cease , and soon-bright honour pent in shamefull coupe . and if that any buds of poësie yet of the old stocke 'gan to shoot againe ; or it mens follies mote to force , to faine , and rowle with rest in rymes of ribaldry , or as it sprung , it wither must againe . tom piper makes vs better melody . &c. heare faustus andrelinus an excellent poet , to another purpose : nomina doctiloqui non sunt spernenda poetae , nomina non viles inter habenda viros : rebus in humanis nil est pretiosius , illo qui sua gorgoneis or a rigavit aquis : cui tantum natura favet , cui spiritus ingens , cui furor aetherea missus ab arce venit , &c. ¶ thus paraphrased : the names of learned poets should not be contemn'd or scorn'd by men of base degree . 'mongst humane things there 's nothing held more deare , than he who doth his mouth rinse in the cleare gorgonian waters : nature , him alone fauors , and seemes to grace , as being one of a great spirit ; on whom from their high towre , the gods coelestiall , diuine raptures powre . his fame ( by vertue'acquir'd ) shall neuer dy , before whom ( bee'ng offended ) his foes fly . his substance is not great , i must confesse , yet is his glory to be pris'd no lesse than are those glistring shores ( as we be told ) whose pebles are bright pearles , whose sand is gold. little he hath ; for all his generous wayes ( aiming at others profits , his owne praise ) he holds coine in contempt , bee'ng of condition , to vilifie the vulgars swolne ambition : their grosser humors hauing well discern'd , he holds them no way to beseeme the learn'd . the wood , the den , the countries devious path , the riuer , groue , and well his presence hath : a sought-for silence , and remote from men , is best agreeing with his thought and pen ; whilest confluence and noise delights the rude . from the grosse manners of the multitude hee 's separate , he knowes no idle houre , to redeme time is solely in his power . he searcheth out th' originall of things , and hidden truths from darke obliuion brings . grosse-mettal'd arts his chymicke wit refines : he phoebus can direct , how through the signes to guide his chariot coursers : and againe , teach dull boötes , with his loitering waine , what tract to keepe : who ( indulgent of his ease ) his tyr'd lades neuer waters in the seas . the gyants wars against the gods he sings , and high facinerous acts of dukes and kings . you worthies then , who by true honour striue to keepe your vertues and your names aliue , and what an after-life's would vnderstand , support the poet with a liberall hand . what 's elsewhere giv'n is throwne into the graue ; but what 's so spent you still in future haue . i cannot here omit a spanish prouerbe , with which i purpose to conclude this argument now in speech : which is , canta la rana , y no tiene pelo ni lana● the frog will still be singing , though she haue neither haire nor wooll vpon her backe . the french come neere it , in another , frequent amongst them . a fant de chapon , paine & oignon . for want of a capon , bread and onions . qui cum pauperte convenit , diues est : hee may truly be called a rich man , that is content with pouertie . — vivitur exigno melius , pauper enim non est , cui rerum suppetit vsus . peu de bien , peu de soncy . that is ; small ware , little care. deis proximus , qui eget paucissimis . with the gods hee 's held most blest , who hauing little , needeth least . is satis est dives , cuisatis est quod habet . he hath enough , that thinkes he hath sufficient . to which quintilian seemeth to comply , where he saith , satis devitiarum nihil amplius velle . but of the former prouerbe , cant a la rana , &c. i make this , and most sure i am no vnproper application . vnto the frogs we poets may compare , who sing , though hauing neither wooll nor haire . and so much of poets and poetry . pertinent it is to this discourse , to enquire , whether spirits , as with all quicke velocitie they can moue themselues , so haue the abilitie and power to remoue others , and transport the bodies of men , beasts , and the like . which is not to be questioned , but that both the good and bad angells can without difficultie performe . neither are their faculties bounded within any limit , as to beare only this weight , or carry such a burthen ; but they haue an vncurbed strength according to their owne will and purpose : insomuch that one spirit ( by gods permission ) is able to shake , remoue , or demolish a mountaine , a city , or a prouince , as shall hereafter be more plainely illustrated . it is also obserued , that the neerer any spirituall substance is vnto the creator in place , it is so much the more swift & strong ; and those that are farther remote , are lesse able and preualent . the water is known to be of more swiftnesse and validity than the earth ; the aire , than the water ; and the moone , than either : and of all the other planets , as they exceed in height , so they excel in vertue , euen vntill you come to the primum mobile , whose strength and puissance is such , that it circumrotes and turneth about all the spheres below it , and in it's incredible celeritie , euery minute ouercomes more than a thousand miles , as astronomers report . yet , notwithstanding the incogitable force and dexteritie of spirits , the theologists are of opinion , that they are not of power to destroy any one element , or to peruert that constant order by which the fabricke of the world is guided and gouerned . yet of their incredible celeritie and strength , histories are very frequent both in the sacred scriptures , and elsewhere . we reade , that the diuell tooke our blessed sauiour , and by the permission of this godhood , placed him on the top of the pinacle of the temple ; and in a moment tooke him from thence , and bare him into an exceeding high mountaine , from whence hee shewed him all the kingdomes of the earth , and the glory thereof . wee reade likewise , that the angell of the lord tooke the prophet habbacuck ( as he was carrying meat vnto the reapers ) by the haire of the head , and in the strength of spirit , in an instant transported him from iudaea to babylon : and as soone as the prophet daniel had tooke his repast , left him in the twinkling of an eye , in the selfe same place where he first found him . the like wee reade in the gospell , of philip the apostle , who was snatched vp by the angell , and brought where the eunuch of candaces was reading in esaias the prophet : which after he had expounded vnto him , and then baptised him in the riuer , hee was suddenly taken from his sight . other histories to this purpose there be many . pythagoras ( if we may beleeue apollonius ) was seene in one day both in croton and metapontus . and apollonias tyanaeus the notable magitian , being at rome in the presence of the emperor domitian , and commanded to be bound hand and foot before him , yet he suddenly vanished out of his sight , and was the selfe same houre hurried as farre as puteoli , to keepe a former appointment which he had made , to make merry with some of his acquaintance and friends . iamblicus a notorious inchanter hauing sacrificed vnto the diuell , was raised vp ten cubits from the earth , seeming ( to the wonder and amasement of all there present ) to walke in the aire . and as evanippus testifieth of him , his garments were strangely altered , appearing as if they had been newly dipt in a thousand sundry glorious colours . iohannes teutonicus a cannon of halbersted in germanie , hauing by art magicke performed many strange prestigious feats , almost incredible ; in one day ( which was the birth day of our sauiour ) was transported by the diuell in the shape of a blacke horse , and seene and heard to say masse the same day , in halbersted , in mentz , and in cullein . plutarch telleth vs , that the grecians hauing ouerthrowne the persians in the great battell of marathon , they purposed a great and solemne sacrifice to the gods , in thankefull remembrance of so miraculous and vnexpected a victory : who for their better instruction , how the more reuerendly to mannage it , sent to aske counsell of the oracle in delphos . who returned them answer , that they should first build a new altar , and consecrate it to iupiter the deliuerer ; and not to make their offering till all the fire throughout whole greece was quite extinguished , and not one sparke remaining , as being polluted by the barbarians , and therefore by the gods of greece held execrable . which done , they should with all speed send to delphos , and from thence fetch pure and vnpolluted fire to kindle the sacrifice . according to this imposition of the oracle , by a strict order made by the princes and chiefe magistrates , all the fire was extinct ; and then one euchides of plataea , a man of an vnbeleeuable swiftnesse ( after he had been first washed , and after that crowned with lawrel ) was sent to delphos , distant from that city more than a thousand furlongs , who went and returned within the compasse of one day ; and hauing brought the sacred fire , he had no sooner deliuered it vp to the priest ( who was then chiefe in the sacrifice ) but hee instantly fell downe dead . yet the ceremonies went on ; and after , by the command of the princes , his body was taken vp , and by their appointment had the honour to be buried in the great and famous temple of diana : with this inscription vpon his tomb ; euchides delphos cucurrit ; et die reversus est vna . euchides , to delphos sent , who in one day both came and went. i haue read of a noble centurion in the lower part of germanie , of great opinion and estimation with the people , for his approued goodnesse and knowne honestie ; who reported this discourse following : that walking one euening through a thicket or groue not farre distant from the place in which he liued , with onely one man and a boy in his company to attend him ; hee saw approching towards him a faire and goodly company of knights and gentlemen ; all seeming persons of great eminence , for they were mounted on great and braue horses , and well accommodated at all points ; all which , without any salutation , in great silence past by him : in the lag of which troup he fixt his eye with some astonishment on one , who to his present imagination had serued him and bin his cook ; who was dead and buried some few dayes before this apparition . this fellow was as well mounted as the rest , and lead an empty or spare horse by the bridle . the centurion being a man of an vndaunted spirit , went vp close to him , and demanded what he was ? and whether hee were the same cooke who had lately serued him , and whom hee had seene coffined and layd in the earth ? who answered him againe , that without any doubt or scruple , he was the selfe same man. his master then asked him , what gentlemen , or rather noblemen ( as appeared by their habit ) were those that rid before ? whether he himself was then trauelling ? and to what purpose he led that empty horse in his hand ? to all which he replied in order ; that all those horsemen were men of note and qualitie ( naming to him diuers whom he knew were deceased ) and that they were now vpon a voiage to the holy-land , whether he himselfe was likewise bound , and that spare horse was prouided of purpose to doe him seruice , if it so pleased him , and that hee had any desire to see hierusalem . the centurion made answer , that with great willingnesse hee could finde in his heart to see the city , and visit the holy sepulchre , whether ( had meanes and leasure serued to his purpose ) hee had long since intended a pilgrimage . the other told him , now was the time , his horse ready , no necessaries wanting ; or if he intended that voyage , he could not go in better company . at which words , the bold centurion leapt into the empty saddle , and was presently hurried away from the sight of his seruants in a moment : and the next euening , at the same houre , and in the same place , he was found by his seruants and friends , who were there seeking and enquiring after him . to whom he related his journey , and what he had seene in the holy city ; describing punctually euery monument and place of remarke : which agreed with the relations of such trauellers and pilgrims as had beene there and brought certificate and assured testimonie from thence . he shewed vnto them likewise , an hand-kerchiefe which that cooke his seruant ( or rather diuell in his likenesse ) had giuen him , stained with bloud ; but told him , if at any time it were foule or durtie , he should cast it into the fire , for that was the onely way to make it cleane . he shewed them likewise a knife and sheath which he bestowed vpon him , which hee said was the guift of a gratefull remembrance ; but gaue him a great charge thereof , for ( said he ) the mettal is poysoned , and euery blow giuen therewith is present and immediate death . alexander alexandri relateth a story of a poore captiue shut vp in a darke dungeon ; but by a spirit taken from thence , and transported into diuers infernal places : where hauing spent three entyre dayes and nights ( being mist all that time by the gaoler ) he was after brought backe into the same , and lodged in his irons , though the place was double barred , locked , and bolted . who made relation of many strange sights seen in hell , and with what seuerall insufferable torments the soules of the damned were inflicted ; persuading all them that came to visit him , to haue more care how they lead liues dissolute and wicked , least after death they should be made partakers of such infatigable torments . boccatius writeth the historie of a nobleman of insubria , who vndertaking a journey , or rather pilgrimage , to ierusalem , to accomplish a vow before made ; at the parting with his wife , left her a ring , with a constant condition and couenanted vowes betwixt them , that if he returned not to claim it before the expiration of three yeares , she should haue free leaue and liberty to bestow her selfe in marriage to her owne liking ; but vntill the last prefixed day to keepe her first nuptiall faith inviolate . after his departure it so happened , that in the way he was set vpon by outlawes and robbers , rifled , taken prisoner , and after carried into aegypt ; where in processe of time being brought before the emperour and examined , he told him ( and truly too ) that he was son to a nobleman of such a country ; who when he himselfe in person ( disguised ) trauelled to discouer some parts of christendom , at his owne house gaue him courteous and honorable entertainement . which the sultan remembring , gratefully acknowledged his fathers great generositie and bounty , and not onely restored him to present libertie , but soone after created him visier bassa , and made him the second person in the kingdome . in which honour and greatnesse he continued till the date of three yeres were almost fully expired ; when remembring the last contract made betwixt his wife and him , he grew into a sudden and deep melancholy : which the sultan perceiuing , earnestly importuned him to know the reason of his so strange distemperature . who ( to shorten circumstance ) disclosed vnto him all the former passage betwixt himselfe and his best affected wife . which passionately apprehended by the sultan , he presently caused a skilfull magitian to be called , and sollicited him , with the vtmost of his skill to further the desires of his friend● the necromancer caused instantly a rich bed to be prouided , and layd him thereon ; which the emperor caused to be furnished with an inestimable treasure both of coine and jewels . the insubrian was no sooner at rest , but by the helpe of spirits , he was immediatly transported vnto fycina his owne city , and there left in the cathedrall church neere to the high altar : this was in the night . now early in the morning when the sexton entred to prepare the church for diuine seruice , he cast his eye vpon the glorious bed which shined with stones and gems , and withall espied him layd thereon , and as yet not fully awake . at which vnexpected sight being extremely terrified , he ran out of the church , and to all that he met proclaimed the prodigie . by this time the nobleman began to awake and recollect himselfe ; and then rising vp and walking forth of the temple ( for the sexton had left the doore open ) hee met with those who made toward the place to partake the wonderment : some of which , notwithstanding his long absence and strange habit , knew him , and saluted him with a friendly welcome . from thence hee went home , longing to know how the affaires stood with his wife and family ; but the time of their former vowes being now expired , he found her newly contracted , and the next day to haue been married to another husband , which his seasonable arriuall most fortunately preuented . now touching the transportation of witches by the assistance of the diuell , though i might select and cull out many histories both from bodinus and wyerius : yet because they haue passed thorow the hands of many ; i will rather make choice of some few , gathered out of authors lesse read , and not altogether so vulgarly knowne . bartholomaeus spinaeus master of the holy pallace , recordeth this historie : there was ( saith he ) a yong●maid , who liued with her mother in bergamus , and was found in one and the same night in bed with a cousin german of hers in venice : who being found there in the morning naked , without linen , or so much as a rag to couer her ; yet being neerely allyed to them , they gently demanded of her how she came thither ? where her cloathes were ? and the cause of her comming ? the poore guirle being much ashamed , and mixing her blushes with many teares , made answere to this purpose ; this very night ( said she ) when i lay betwixt sleep and awake in bed , i perceiued my mother to steale softly from my side , thinking i had not seene her ; and stripping her selfe from all her linnen , she tooke from her closet a box of ointment , which opening , she anointed her selfe therewith vnder the arm-pits and some other parts of her body : which done , she tooke a staf which stood ready in a corner ; which shee had no sooner bestrid , but in the instant she rid ( or rather flew ) out of the window , and i saw her no more . at which being much amased , and the candle still burning by me , i thought in my selfe to try a childish conclusion , and rising from my bed tooke downe the said box , and anointing my selfe as i had before obserued her , and making vse of a bed-staffe in the like manner , i was suddenly brought hither in a moment ; where i was no sooner entred , but i espied my mother in the chamber with a knife in her hand , and comming towards the bed , with purpose ( as i thought ) to kill this my young nephew , ( pointing to a childe in the cradle ; ) but shee was hindred by finding mee here . who no sooner saw mee , but shee began grieuously to threat me , and came neere to strike me : in which feare i began to call vpon god to helpe me ; whose name i had no sooner vttered , but she vanished instantly , and i am left here euen as you found me . whereupon her kinseman the master of the house writ downe , and keeping the maid still with him , sent to the father inquisitor of the place , where the mother of the guirle his kinswoman liued in good reputation , and no way suspected ; before whom shee was called and questioned , and as the manner of that countrey is vpon the like probabilitie and suspition , put to the mercy of the tormentor , and at length shee confessed euerie particular before mentioned : to which she added , that she had no lesse than fifty sundry times been transported by the diuel , only with a malicious intent to kil that yong childe ; but she found him alwayes at her arriuall so protected by the blessings & prayers of his deuout and religious parents , that she had no power at all ouer him , &c. to this story the author addeth a second of one antonius leo , a collier by profession , and dwelling in the city of ferrara ; who greatly suspecting his wife to be a witch , by reason that diuers of his neighbours informed him , that she was reputed to be one of those who had nightly conuentions with the diuel : he therefore kept all to himselfe , and one night aboue the rest , snorting and counterfeiting a deepe and profound sleepe ; with which his wife being deluded , rose softly from the bed , and as in the former discourse , daubing her selfe with an vnguent , leapt out at the easement , which was some three stories high , and he could set no more sight of her . at which he grew first strangely amased , as fearing shee had desperately done it to breake her necke ; but hearing no cry , nor apprehending any noise by her fall , he then began to confirme his former suspition ; and in a foolish curiositie tooke the same box , and did to himselfe in all respects as hee had seene her to practise before him , and was immediately in the same manner hurried out at the window , and in an instant found himselfe in a noble counts wine-sellar , where hee saw his wife with diuerse others of that diuellish sister hood , merrily gossipping and carousing deepe healths one to another ; who no sooner beheld so vnexpected a guest , but they all suddenly vanished , and the poore collier was left alone with the cellar dore fast locked vpon him ; and early in the morning being found there by the butler , hee called other his fellow seruants , who apprehended him as an house-breaker and felon , and brought him before their lord. who at length by great importunitie obtaining libertie to speak for himselfe , he opened vnto the count all the manner of the particular circumstances before related : which though at first they appeared incredible , yet vpon more mature consideration hee was dismissed , but conditionally , that he call his wife in publique question , with the rest of her associats . which he accordingly did , and brought them before the inquisitor ; to whom , after examination , they confessed not onely that , but many other more notorious and diabolical acts , the least of them sufficient to bring them to the stake and faggot . barthol . ronfaus telleth a strange story of a witch in osburch : antonius torquinada deliuereth the like , who was by nation a spaniard : and paulus grillandus in his book , de sortilegis , remembreth diuers to the same purpose ; one of which i thought good to transferre from him , and expose to your free view and censure . in the yeare of grace ( saith he ) , when i was chiefe inquisitor , many of these inchantresses and witches were brought before me . amo●gst whom , a certaine woman dioecis sabensis , was a practiser of that diabolicall art : of which her husband had been long suspitious , and watched her so narrowly , that he took her in the manner when she was busie about her infernall exercise . notwithstanding which she impudently denied it , and out-faced him that she was no such woman . but he as obstinat on the contrary , and resolued withall not to be so deluded , with a good sound cudgell fell vpon her , and so be laboured her sides and shoulders , till with incessant beating hee forced the truth from her , and brought her vpon her knees most submissiuely to intreat his pardon : which after some entreaty he seemed willingly to grant , but vpon condition , that she would b●ing him to be present and an eye-witnesse of their abhominable ceremonies vsed in their nightly conuentions ; which shee faithfully promised , and so they were reconciled . at the next night of their meeting , hee hauing ingaged his word for secrecie , she brought him to the place appointed , where he freely beheld the manner of their adoration done to the diuell , their sports and their dances , full of many beastly postures and figures , with many other strange pastimes and merriments there practised . all which being ended , there was a long table couered , and furnished with sundry dishes , and he seated amongst them ; and as he saw the rest do , he began to fall heartily to his victuals , which somwhat distasted him , as not being wel seasoned : therefore looking about him for salt , but spying none vpon the table , he called to one that attended , to fetch him a little salt . but he not seeming to regard him , he began to grow importunate and somewhat loud : at length he brought him a small quantitie vpon the corner of a trencher ; which hee seeing , and seeming glad thereof . mary god be thanked ( said he ) for i haue now got some salt . which words were no sooner vttered , but the table , meat , dishes , diuels , witches , and lights all vanished , and hee was left there naked and alone in a desolate place . but in the morning spying certaine shepheards , and demanding of them what countrey hee was in , they told him , in the prouince of beneventanus , belonging to the kingdome of naples ; which was more than an hundred miles distant from his owne house . the man , though he was of a faire reuenue , yet was forced to beg all the way homeward . but after his tedious and difficult journey , arriuing at his owne village , he summoned his wife before the magistrate , with others whom he had espied and knowne at the feast . who vpon his testimonie were conuicted , and suffered according to the extremitie of the law prouided for offences of that execrable nature . i haue read of another guilty of the like curiositie , who was hurried so far in one night , that it cost him three yeares tedious trauell , before hee could come to see the smoke of his owne chimney . to shew that these magicall sorceries haue beene from great antiquitie , and not lately crept into the world by the proditious insinuation of the diuel ; me thinks i heare medaea thus speaking , ovid metam . lib. . tuque triceps hecate quae caeptis conscia nostris , adnutrixque , — &c. thou three-shap'd hecate with me take part , who guilty of my vndertakings art , teaching what spels we witches ought to vse , and what rare herbs out of the earth to chuse : thou aire , you winds , hils , lakes , and riuers cleare , gods of the winds , gods of the night , appeare : by whose strong aid i ( when i please ) can make the fearefull and astonisht bankes to quake , to see the streames backe to their heads retyre . if on the seas a tempest i desire , the troubled waues in mighty mountaines rise , threatning to spit their brine-drops in the eyes of the bright stars ; and when th' are most in rage , i with a word their fury can asswage . blacke threatning clouds , if i but speake , appeare ; and with a becke i make the welkin cleare . the windes i from their brasen dens can call , to blow downe hills , or not to breathe at all . the vipers jawes i with my spels can breake , the stedfast rockes remoue wh●n i but speake . the grounded okes i by the roots vp rend ; woods i can shift , and mountaines that transcend , my charmes can shake . the groaning earth help craues from me , whilest ghosts i summon from their graues . and thee ô moone , my incantations can draw this or that way , make thee pale and wan through feare , or red with rage . aurora knowes , i from her blushing cheeke can teare the rose , &c. here i might introduce many to the like purpose : but i return where i left , and thus proceed ; that this swift transportation of bodies , though it seeme strange , is not altogether impossible . which will the better appeare , if either wee aduisedly consider the velocitie of spirits , or the admirable celerity of the spheres : from whence it comes that magitions haue such speedy intelligence ( almost in an instant ) of things done in the farthest and remotest places of the world . to approue which , if wee shall but examine historie , there be many examples extant . when antonius the great captaine made an insurrection in germany against the emperor domitian , and was slain in the battel , the death of that revolter was confidently reported the same day in rome , with the manner of his armies ouerthrow ; though the places were distant ( as some account it ) little lesse than fifteene hundred miles . and cedrenus writeth , that when adrianus patricius was sent by the emperour basilius to war against the carthaginians ; before he had ouercome halfe his way , and whilest hee yet stayed in peloponnesus with the greatest part of his nauy ; by the help of such spirits ( as it seemed ) he was certainly informed , that syracusa was taken and destroyed by fire , the very selfe same day and houre that the disaster hapned . panlus diaconus and nicephorus haue left to memorie , that one calligraphus of alexandria , walking late in the night by certaine statues erected without the city , they called vnto him aloud and told him , that the emperour martianus , with his queene and princely issue , were all at that very instant murthered in constantinople . which when he came to his house , he told to some of his familiars and friends , who seemed to deride his report , as a thing not possible , but beyond nature . but nine dayes after came a post with certaine newes of that barbarous and inhumane act : which by true computation happened the very same houre that it was deliuered to calligraphus . platina in dono telleth vs , that partharus sonne to the king of the longobards , being expelled from his countrey by the vsurpation of grinnaldas , shipt himselfe for england , to be secured from the sword of the tyrant : and hauing beene a few dayes at sea , hee was sensible of a loud voice , which admonished him to change the course of his intended journey , and instantly to return backe into his owne countrey ; for the tyrant hauing been troubled with the plurisie , and aduised by his physitions to haue a veine opened in the left arme , the flux of bloud could not by any art be stopped , but that he bled to death . vpon this warning the prince partharus returned , and finding it to be true , within three months after his arriuall , he was inaugurated and freely instated in his proper inheritance . zonarus and cedrenius affirme , that the same day in which the arch-traitor and regicide andraea slew the emperour constantine , bathing himselfe in syracusa ; his death by voices in the aire ( which could be no other than spirits ) was not onely noised , but proclaimed openly in rome the same day . zephilinus in domiti . and fulg●t . lib. . cap. . haue left remembred vnto vs , that apollonius tianaeus being in a publique schoole in the city of ephesus , and disputing at that time with diuers philosophers ; in the midst of his serious discourse , was on the sudden mute , and fixing his eyes stedfastly vpon the ground , remained for a space in a still silence : but at length erecting his head , and casting vp his eyes , hee suddenly broke forth into this loud acclamation ; stephanus hath slaine an vniust man. and after hauing better recollected himselfe , he told vnto those which were there present , that at that instant the emperor domitian fell by the hand of one stephanus . the circumstance being after examined , it proued true according to his relation . olaus magnus , lib. . cap. . of his gothicke history , writeth , that govarus king of norway being resident in his owne court , knew in the same houre , of all the machinations and plots intended against him in normandy , though he was distant by land and sea many hundred miles . fulgotius relateth , that in the wars betwixt the locrenses and the crotoniatae , two spirits appeared like two yong men in white vesture , who when the locrenses had woon the battaile , left the field and vanished ; and in the selfe same houre were seene both in athens and corinth , in both which places they proclaimed the newes of that great victory , though these places were distant many leagues one from another . and so much for the velocitie of spirits . the emblem . it figureth an hedge-hog , who insidiates the silly field-mice playing about her den , and fearelesse of any present danger ; who the better to compasse her prey , wrappeth her selfe into a round globe-like compasse , appearing onely a ball of pricks , contracting her head within her skinne , where nothing is seene saue a small hole , for such a little creature to shroud her selfe in ; and thus she lieth confusedly vpon the ground without any seeming motion . the apprehension thereof is borrowed from greg. lib. . moralium ; from whence this motto is deriued , abiecta movent . the words of the reuerend father be these : prius complexionem , vnius cuiusque adversarius perspicit , & tunc tentationis laqueos exponit : alius namque laetis , alius tristibus , alius timidis , alius elat is moribus existit , &c. ( i. ) our aduersarie the diuell first looketh into the complexion and disposition of euery man , and then he layes the snares of tentation ; for one is of a merry and pleasant constitution , another sad and melancholy , another timerous and fearefull , another proud and haughty . therefore that hee may the more secretly and cunningly intrap them , he frameth his deceptions suitable with their conditions ; and because pleasure hath proximitie with mirth , to him that is giuen to mirth hee proposeth ryot and luxurie ; and because sadnesse is prone to anger , to such he offereth the cup of dissention and discord : and because the timerous are fearefull of paine and punishment , to them he suggesteth terrors and horrors : and because the haughty and ambitious loue to be magnified and extolled , to them hee offers popular suffrage and vaine applause , &c. we also reade saint paul thus , corinth . . . but i feare lest as the serpent beguiled eve through his subtilty , so your mindes should be corrupt from the simplicitie which is in christ. and pet. . . be sober and watch ; for the diuell as a roaring lion walketh about seeking whom he may deuoure . the illustration of the emblem followeth : pelliculam veterem retines , & fronte politus ; abstraso rapidam gestas sub pectore vulpem . pers. satyr . . fit globas , insidias muri dum tendit echinus ; et jacet immoto corpore fusus humi : o● late● in media quod dum patet esse cavernam , musculus ad socios non rediturus init . cum vitium quod quisque colit , rex caelliat orci , illius objectis pectora nostra trahit ; larco sibi capitur , vinosus imagine bacchi ; virginis aspectu , nota libido furit . ¶ thus paraphrased : to'entrap the mouse , the hedge-hog in a round is cast , and lies as senselesse on the ground , his face drawne in ; the hole she thinkes a caue , where , being frighted , she her selfe may saue . when sathan knowes vnto what vice we' are bent , to each mans sence that obiect hee 'l present : meat to the glutton , to the drunkard wine , and to such , beauty , as to lust incline . livy saith , fraus in parvis fidem sibi praestruit , vt cum opere praetium est , cum mercede magna fallat : ( id est ) deceit layes the snare in small things and of no moment ; that in greater things it may deceiue with profit . noble in his minde was alexander the great , who when parmenio counselled him to seeke the subuersion of his enemies by fraud and subtiltie ; made this answer , that being alexander , his majestie and royaltie would not suffer him to doe so ; but if hee were a priuate man , as parmenio , hee might perhaps be thereunto persuaded . but contrarie vnto him , the emperour pertinax was syrnamed christologus , which is as much to say as , well speaking , and euill doing . it was the saying of demosthenes the excellent orator ; wonder not that thou art deceiued by a wicked man , but rather wonder that thou art not deceiued . the fraudulent and deceitful are likened to a chameleon , apt to take all obiects , capable of all colours , cloaking hate , with holinesse ; ambitious gain , with shew of good gouernment ; flatterie , with eloquence : but whatsoeuer is pretended is meerely deceit and dishonestie . sic iterum , sic caepe cadunt , vbi vincere aperte ; non datur , insidias , armaque tecta parant : fraude perit virtus . ovid. fast. lib. . the serpent hid in the grasse stingeth the foot ; and the deceitfull man vnder pretence of honestie beguileth the simple : parva patitur vt magnis potiatur . from whence catsius deriues this conceit : fit globus , nique globi medio caput abdit echinus , et vafer ni parvum , contrabit or aspecum : tegmina mas spinosa ( peti se nescius ) ambit , et vagus impunem , fertque refertque gradum . at coecas ineat latebras , & non sua lustra , tum demum in praedam promptus echinus erit , vt fallat tunc cum praetium putat esse laboris , praestruit in parvis fraus sibi magna fidem . ¶ thus paraphrased : like a round ball * he lies ; of head or face nought seene , saue onely a streight entring place . the mouse doth neere his thorny couering graze , and fearelesse of deceit , about it playes : but is no sooner entred the blinde caue , than catcht ; he hauing what he sought to haue . small traines at first are by the crafty layd , that the full prize they better may invade . a meditation vpon the former tractate . i. to thee , the saints that in thee trust ; to thee , the soules of all the iust ; and wretched i , to thee new cry , that am indeed no more than earth and dust. ii. the heav'nly hierarchies aboue , that are to thee conjoyn'd in loue , in hymnes and layes to thee giue praise , and to the innocent lambe and spotlesse doue . iii. the angels and archangels all , vertues and powers coelestiall , who stand before thee , and still adore thee , as messengers still ready at thy call : iv. all magnifie thee without cease , not fainting , rather with encrease of will and voice , laud and reioyce in thee , that art the god of power and peace . v. and i , fraile man , that am not least of thy creation , would thy heast , far as i may , serue and obey , and beg in thy great mercies , interest . vi. light therefore in my heart infuse ; instruct my tongue , thy name to vse : that i may finde both heart and minde , hourely on thee , and onely thee , to muse . vii . clense , to that end , and make me cleane , that am polluted and obsceane : my sinnefull soule , spotted and foule , dares not for that cause on thy mercies leane . viii . from outward things , to what 's interior ; to what 's aboue , from things inferior ; my thoughts transcend to apprehend thee solely , that or'e all things art superior . ix . o blessed spirits , bright and pure , you that the sacred throne immure ! that place sublime , in first of time , was made for you alwayes therein to'endure . x. your makers face you there behold , in numerous bands and hosts vntold , you , to him solely sing , holy , holy , holy ; whose brightnesse no tongue can vnfold . xi . you , in your sweet and musicall quire , see what to loue , and to admire , ( that ioy and blisse which endlesse is ) and to attaine vnto , we all desire . xii . for from that place coelestiall , from henceforth there can be no fall : in that congruity is perpetuity , which , as before it hath bin , euer shall . xiii . no refractorie spirits there , since lucifer dar'd to appeare , in battell fell by michael , all these rebellious angels captiv'd were . xiv . he , the old dragon gyv'd and bound , who , mankinde labors to confound ; still day by day , vs to betray ; and to that end the world doth compasse round . xv. with him , the sp'rites of aire and fire , the water , and the earth , conspire , early and late , to'insidiate all such as after heav'nly things acquire . xvi . but thou , the blest angels of light against them hast made opposite , both to direct vs , and to protect vs from their knowne malice both by day and night . xvii . therefore to thee ( ô god ) alone , in persons three , in substance one ; the trinity in vnity , to search in whose identity , there 's none xviii . so bold as dare , so wise as can . the father , god ; sonne , god and man ; the spirit diuine , third in the trine ; all three , one god , before the world began . xix . father vnborne , the sonne begot , spirit proceeding ; let vs not through their procurements , and sly allurements , be stain'd with sinne , but keepe vs without spot . xx. o thou , the glorious trinitee , whose pow'rfull works inscp'rable be ; support and aid what thou hast made , and keepe our soules from their temptations free . xxi . thou president , of an vnequal'd parity ; thou , plurall number , in thy singularity ; those diuellish foes . still to oppose , grant vs firme faith , strong hope , and constant charity . xxii . whom ( father ) thou hast made , do not forsake ; of whom thou hast redeem'd , ( son ) pitty take : good spirit guyde those sanctify'd , and keepe vs from the euer-burning lake . xxiii . that we , with saints and angels , may thy honour , pow'r , and praise display ; thy glory bright , mercy and might , within thy new ierusalem for ay . deus est indivise vnus in trinitate , & inconfuse trinus in vnitate . leo pap. : the : vertves : ex sumptib : gulielmi : beescom generos the argvment of the fifth tractate . the consonance and sympathy betwixt the angels hierarchy . the planets and coelestiall spheres ; and what similitude appeares 'twixt one and other . of the three religions that most frequent be , iew , christian , and mahumetist : vpon what grounds they most insist . ridiculous tenents stood vpon in mahomets blinde alcaron ; where he discourseth the creation of heav'ns and angels . a relation , what strange notorious heresies by ●the prescillians and manechies were held : the truth made most apparant , by text and holy scriptures warrant . the second argument . we aime at the coelestiall glory . below the moone all 's transitorie . the vertues . three things hath god shew'd in this worlds creation , worthy mans wonder and great admiration : in making it , his power most exquisit ; in ord'ring it , his wisedome infinit ; and in conseruing it , his goodnesse such , as neuer can by man be'extold too much . the angels in the next place we confer wi'th ' second part of this worlds theater : namely , what reference the seraphim hath with the primum mobile . then , what kin the cherub from the starry heav'n doth claime ; or thrones with saturne : in what consonant frame with iupiter , the dominations trade : what 'twixt the vertues can and mars be made : the neere similitudes that hourely run in league , betwixt the potestates and sun : with venus , how the principates agree : and with the great arch-angels , mercurie : last , how the holy angels are accited to be in friendship with the moone vnited . first , as the seraphims in loues pure heate , next god himselfe in his supernall seate , still exercise their faculties , and turne ( by that inflaming zeale by which they burne ) towards his essence ; so in a swift motion , the primum mobile shewes his deuotion to the first mouer , from whence it doth take those vertues which the heav'ns inferior make . go round with it : the seraph's feruor's great ; so * that , hath lasting and perpetuall heat : by benefit of whose swift agitation , the heav'ns are wheel'd about it wondrous fashion , maugre of that huge machine , the great force and magnitude , that still resists his course . the seraphims are sharpe , so needs must be the needle-pointed primum mobile ; which by transfusing influence ( we know ) doth penetrate inferior orbs below . and as the seraphims most feruent are ; to them , in that , we fitly may compare the primum mobile , whose feruor's such , and so incessant , that where it doth tuch , and is in hourely motion , it ( no doubt ) the other heav'ns doth whirle with it about . inflexible the seraphims motion is , so likewise is the turning round of this ; which though it be as swift as thought can thinke , yet in it's course doth neither quaile nor shrinke . as at a becke ( by power that god them gaue ) the seraphims all other angels haue : so by the motion of that primum , all the motions of the heav'n in generall are gouern'd and vnited : seraphs be actiue exemplars call'd : this mobile beares the same stile , because it not alone incites the heav'ns to motion , one by one ; but as a guide , least they should take the wrong . still goes before , and hurries them along . and as the seraph's with loues fire inflam'd , ( a zeale so hot that neuer can be nam'd ) ev'n so this fierie globe , still without cease gyring about , doth grow to that encrease of sultry heate , the feruor , by reuerses , a warmth into all other things disperses . but with this difference , that as they their might immediatly take from the god of light ; from the twelue revolutions it receiues what power and vertue to the rest it leaues ; and purg'd by labour , winding in a frame , returnes still to the place from whence it came . the seraphs haue no creature that can vaunt to be aboue them as predominant . ev'n so this orbe is next th' imperiall throne , gods proper mansion , and aboue it none . the seraphims , for their vicinity to god , are full of diuine purity ; and such a fulgence through their essence runnes , that they are brighter than ten thousand sunnes : so this orbe to the imperiall heauens , so neere , shines by the light of that incredi'bly cleere . and as these spirits with flaming ardor burne , and at no time from their creator turne ; so this high orbe , by the celeritie and inextinguishable claritie , prodigall of it's vertues , doth bestow them to purge and to make perfect things below them ; so that all dregs and drosse consum'd and wasted , they , new refyn'd , are in swift motion hasted vnto their first beginning , where in sweet and most mellodious harmonie they meet . as those from god immediately are , without the interpose of minister ; ev'n so from the first mo●er it doth take immediate force , which doth it's motion make . herein the diuine wisedome doth appeare , that so the angels with the heav'ns cohere , heav'ns with the elements conour , and then , these spirits are in such a league with men , and all so conjoyn'd and concatinate . a picture euery way immaculate , cherub doth in the chaldaean tongue imply : what picture fairer , or more pure , hath eye beheld , than the coelestiall firmament ? imbelished and stucke with th' ornament of so'many bright stars , luminous and cleare , incorruptibly decking euery sphere , all full of influent vertue in their places . so the cherubicke spirits are stucke with graces and diuine gifts , so many , that indeed , in countlesse number they the stars exceed . and as this orbe is circumgyr'd and wheel'd , as to the primum mobile forc'd to yeeld ; so doth the cherubs second order moue from the first seraph , next to god in loue. 'twixt saturnes sphere and the thrones eminence ; is the like semblance and conuenience : by thrones , the seats of monarchs are exprest : on saturnes seuenth day god himselfe did rest from his great worke. now saturne is a word which in th' originall , nothing doth afford ( if we together shall compare them both ) saue , cease from labor , or a sabaoth . the thrones on loue and veritie consist ; and so the planet saturne ( who so list giue credit vnto firmicus ) endues man both with loue and truth , prompts him to chuse vertue , good manners , diuine contemplation , iudgement mature , in a true conformation ; and with a ●ollid industrie desire things that are hidden and abstruse to enquire . and as the thrones , each in his office knowes , how of all sacred wisedome to dispose , ( as dei formes call'd ; ) so saturne he , ianus bifrons , from all antiquitie , is styl'd , and wisedomes father held to be . the golden world beneath his scepter was , ( before the silver ; or the third , of brasse ; or this iron age ) in which th'vnlabor'd ground , not forc'd by man , with plenty did abound : the earth of her free-will gaue all encrease ; springs flow'd with milke ; the wolfe and lambe had peace : and therefore we by congruent reason finde , that the seuenth day to saturne was assign'd , as the seuenth planet , and agreeing best with the coelestiall thrones , which imply rest. besides , in saturne there is one thing rare , as sole vnto him peculiar ; which he may iustly aboue others claime : ( for none of all the planets we can name , but are in mixture and conjunction ; ) hee ioyns , nor is joyn'd with any , but still free ; and as a prince vnrival'd , keepes his state , in which none can with him participate . so moses law , since it was first recited , was with no other coupled or vnited ; but doth immediatly on god depend , yet many other lawes from that descend , as borrow'd thence . and in like mysterie , the chorases of the whole hierarchie , reflect with all the seruice on the throne ; but he his power communicates to none . the seraph's loue , to iudgement doth adhere ; the cherubs wisedome placeth it selfe neere : the dominations ( which some haue defin'd to be , th'vnyoked libertie of minde ) assist the iudgement seat : they vertues , they vpon the high tribunall wait and stay : and so the rest , with all their seuerall graces ; but them the thrones assist not in their places . the dominations we must next confer , and fashion to the star of iupiter ; and by comparing them together , see how in their semblant vertues they agree . first , at coelestiall things they solely aime , them , no tyrannicke seruitude can tame ; a free lord they must serue , and beare a minde vncheckt , to nothing base or vile enclin'd : all difficulties ready to disclose , that shall their faithfull seruice interpose . on none saue their creator they rely , to his sole pleasure they themselues apply ; others to their obedience they persuade , their contemplations being fixt and stayd on the diuine light : which rare pulchritude , to'enioy in a more ample plenitude , they stil conforme themselues vnto the throne , if possibly , to be with it all one . all these ( if astrologians we may trust ) fall on ioves star , in number ev'n and iust . in noble bloud this planet takes delight , to'illustrous thoughts it doth the minde accite , prudence to gouerne , science how to know , his libe'rall influence doth on man bestow ; plac'd in his horoscope , he doth inspire our eleuated soules with a desire to attaine to fame , to empire , and high things : th'vncurbed and irregular minde it brings , not onely to deuise , but keepe good lawes . and iupiter is for that onely cause , in hebrew , zedek call'd , which imports iust. in goodnesse and in iustice such as trust , them he spurres on to spend their houres and time , to aime at things superior and sublime : by the reflex of iustice and true piety , it drawes to contemplation of a diety : it doth not onely man himselfe impell to charitable acts , and do things well ; but to stirre others to good workes : and styl'd iove , for his faith and trust ; hauing exyl'd all incredulitie last , by the hand he leadeth others with him , till they stand in the like state of goodnesse , knowledge , faith. pythagoras more of this planet saith , that he is the mindes vertue , temperament , health , and disposer of all ornament that doth belong to man. now let vs find how those call'd vertues , are to mars inclin'd : and that too may be done with much facilitie , if we consider but what true virilitie and fortitude in this star doth consist . in one place we thus reade th' evangelist : the vertues of the heav'ns are mov'd , or ar ' arm'd on their side , who in gods cause shall war. these , their coelestiall operations take immediatly from him , and for his sake disperse them to his glory and great praise . note what the psalmist of the planets sayes ; praise him you sun and moone , praise him the light ; praise him yee stars [ &c. ] the vertues by foresight , as captaines ouer the church militant , know which amongst them is best combattant ; guide and direct him to the place aboue , to receiue there the crowne for which he stroue . ev'n so this mars , by th' influence of his star , styl'd by th' antient poets , god of war , makes men of generous spirits , elate and hye , ambitious after palme and victorie . the vertues in their pow'r finde no defect ; nor is this planet any way deiect , weary'd or faint . those of authentique skill , write , his fires force is indeficient still . the diuine vertues study to enlarge their courage , who are giv'n to them in charge ; to make them like spirituall souldiers stand , 'gainst lucifer and his reuolted band ; then bring them off to safety and securitie , making them like themselues in god-like puritie . so this stars fire , to shew their true proximitie , burnes vpward , as still aiming at sublimitie ; and in his feruour catching at things neere , to turne each substance to a nature cleere , as it selfe is , in lustre like to shine . yet to this planet , many learn'd assigne malevolent aspects , wars prouocations , home-bred seditions , discord amongst nations , broiles , garboiles , tumults , and combustious rage , depopulation , murthers , slaughter , strage ; call it , the worst of planets : whose reflect contaminates and poysons with th' aspect . but tresmegistus was not of that minde ; saith he , the seuerall planets in their kinde ( their vertues being truly vnderstood ) are vnto men beneficent and good . this great philosopher would haue vs know , of bad effects the cause is here below : stars influences in themselues are pure , no putrid stuffe their natures can endure : and if from their aspects ought chance amisse , they are not to be blam'd , for the fault is in our fraile weakenesse : for who but hath read , that nothing bad aboue the moon is bred ? now as the potestates to worke are said both by the vertues strength , and the co-aid of the dominions iustice : so the sunne , when he his beames transfusiuely shall run through mars his sphere , or ioves benigner star , all his effects , power , strength , and honour ar ' . legions of fiends the potestates expell ; and with them , all blinde errors driue to hell . so when the sunne doth his bright beames display , the tenebrous night flies , and giues place to day . and as those mindes and essences diuine , by nature with miraculous fulgor shine : so the bright sunne instated all alone , amidst the planets , in his regall throne , casts an incredible lustre , and to all doth honour , in his seat majesticall ; distributing abroad in large extent , vnto the stars , both light and ornament : by whom th' are gouern'd , and their motions sway'd , their splendor at his will dark't or display'd . from whom they receiue names ; as day-stars , some ; nocturnal , others ; but the most part come , styl'd by his course : orientall , those we call that moue from his vp-rise ; they from his fall , are occidental . other stars put on names from the south and the septentrion . the potestates , their pow'r or'e things inferior , to mannage and dispose from the superior , of all aboue 's , immediately receiue . ev'n so the sun shines only by his leaue ; the light it giues is but a shadow meere , of his that is so ' vnspeakeably cleere in glory , that all glory doth transcend , which humane eye can no way comprehend : and so his borrow'd lustre doth disperse to men , to beasts , and the whole vniuerse . the potestates , with things below dispense , without all tyrannie or violence : the sunne doth shine with amitie and loue on all alike ; and with the starre of iove bee'ng in conjunction , mans minde it inflames with honour , and to purchase glorious names , inspires with magnitude and claritie , and these without all force or tyrannie . by speculation in the sun , we see the glorious trinity in vnitie . we from the body or the substance gather the diuine essence of th' almighty father . in his bright splendor we the sonne include , who is the sole and onely pulchritude . the third proceeding persons ( god as great ) we see it plainly figured in his heat . our sauiour , when he would exemplifie to vs his fathers power and majestie , did it by this bright planet ; perfect be as is your father that 's in heav'n , ( saith he ) who causeth that his sonne alike doth rise vpon the good and bad. we must deuise in the next place , how we may mak 't appeare , the principates with venus star cohere . as she from all antiquitie hath been styl'd by th' imagin'd name of beauties queene , because by obseruation , euerie creature borne vnder her , she doth endow with feature ; faire shape , good-grace , and amabilitie , all which to her disposures best agree . ev'n so the principates striue to bring neare to god himselfe ( whose image they do beare ) all soules beneath their charge , make them to be partakers of his diuine claritie : " for , than gods image , nothing is more bright , " or more to ougly darkenesse opposite . as the platonicks vnder venus name including loue , make him the cause , this frame was first by god built ; which from chaos rude , was brought by him to this rare pulchritude , than which , nothing more louely can be thought , whose gouernment 's as rare , as comely wrought . and that there 's nothing can more ougly be , than is confusion and deformitie ; so by the principates ( as many hold ) empires and states are gouern'd and controll'd , kingdomes well mannag'd : they are like a border , to guard without , and what 's within to order ; lest fire or sword , or any mutinous storme , ( where they preserue ) should study to deforme : 't is to their office pertinent by right , to keepe all things in beauty and good plight . these principates are dukes and captaines styl'd● yet are they not alone listed and fyl'd vnder these titles : the dominion claimes , and potestates , the honour of these names ; the principate , for his rare pulchritude ; the domination , for his magnitude ; and for his claritie , the potestate , antesignani writers nominate . and vnto them ( these great names hauing shar'd ) iupiter , sol , and venus are compar'd : iove , because his infusion doth assure the most compleat and perfect temperature . venus , because from her coelestiall place , she doth dispose of beauty and good grace . the sun set 'gainst the potestates so bright , because he is the lord that gouernes light. the concordance that the arch-angels haue with mercury , doth now by order craue the place succeeding : intermediate th' are 'twixt the angell and the principate ; from the superior classes these receiue their diuine mandates : which beeng done , they leaue the execution of his sacred will vnto the angels , their attendants still . moreouer , as th' arch-angels ( eminent in place ) are seldome in embassage sent , vnlesse some weighty matter to declare ; but by their ordination , th' angels are more frequently employ'd 'twixt god and man : ev'n so , who mercury shall truly skan , will finde , that them he in that kinde comes neere : for to what star or planet whatsoe're he doth apply himselfe , their strength , their state , their force , he doth so liuely imitate , as if he alter'd nature , to the end that his owne influence might on theirs depend . therefore the poets did on him confer the name of hermes , or interpreter vnto the gods . of him one author writes , bee'ng in conjunction with the sun , he'accites to heate and drowth : he in the moone breeds cold ; with saturne , he makes wise ; with mars , men bold ; and when he doth to venus rise or set , they , 'twixt them two , hermophrodites beget . besides , this star ( as wisely one relates ) seldome to man , himselfe communicates ; as by the eyes of mortals rarely seene . the poets tell vs , that he oft hath been sent to the gods on embassy ; as when to somnus , in his darke cimerian den , to call thence morpheus : and to maia ' his mother ; and often betwixt one god and another : but to man seldome . now we must deuise , to know what apt coherences may rise 'twixt angels and the moone : th' are lowe'st and least , and in their later ranke conclude the rest . next , they the true proprietie retaine belonging to all spirits . and againe , that sacred name is fitly to them giuen , because they are more often sent from heauen , than others of more eminent degree , hauing conuerst with men familiarly : besides , all mundane businesse and affaires committed are vnto their charge and cares . all these conditions , plainly't doth appeare , miraculously vnto the moone adhere ; for she of all the planets is the last , ( in a degree below the others plac't ) as bringing vp the number . she is then an errant star , next planet to vs men. thirdly , the neerer that she hath her station , the more her influence and operation hath power on earth ; and the more various she is in her change , the more effects there be proceeding from her : nauigators steere their course by her , as she , or fills her spheere , or empties it . astrologers enqueere from her in their conjectures sicke and craz'd are , as she works , either cast downe or rais'd : by her the spacious ocean ebbs and flowes ; by her the skilfull gard'ner plants and fowes : so of the rest ; and in this sympathee , the moone thus with the angels doth agree , that when from the superior stars she'hath ta'ne her influ'ence , she deliuers it againe into mans seuerall parts : there reignes as queene . such a faire correspondence haue the prime and chiefe of angels , with the heav'ns sublime , or those which we call highest . like condition the middle ternion hath , and disposition with the mid heav'ns ; ( for so at first 't was cast ) and the third chorus with the third and last . for as the first and supreme heav'ns are sway'd by one sole motion ; so it may be sayd , the supreme angels of the highest throne haue their commissions sign'd from god alone . and as the middle heav'ns are , without doubt , by the same agitation wheel'd about , with that which primum mobile we call ; so , by their owne intelligences , all are by particular motion hurried round a way contrarie ( as by proofe is found . ) likewise the intermediate ternion , tho they be by god illumin'd , and much know ; yet in the executing of their places , and do'ing his will , there are such diffrent spaces , they from the highest chorus take their charge : so , 'twixt the last diuision ( to enlarge this point more fully ) what is most diuine , and in it's greatnesse neerest to the trine , in number is much lesse , as doctors write ; but greater far in potencie and might . againe ; what farthest we from god diuide , of that the number is most multiply'de ; but is of much lesse vertue . thus saith one : alwayes , the best thing from it selfe alone hath his perfection : that which in degree is next to it , guided and sway'd must be by one sole motiue : what is far remov'd , is subiect vnto many , we finde prov'd . to giue more lustre to this argument ; the like 's in euery kingdomes mannagement . we see a king in power most absolute , with whose prerogatiue none dare dispute ; who with a breath can mighty armies raise , hath a huge nauy prest at all essayes , by land to forrage , and by sea to'inuade , ( and these too , without forreine princes aid ; ) who can giue life , and take it when he please : in his owne person doth not do all these , but by his ministers , his lords , and peers ; and they , by their inferior officers : his awfull word , as by transmission , still passing degrees , ev'n from the first , vntill it ceaseth in the last . so ( 't may be guest , 't is in the ternions of the angels blest . god is an absolute monarch ; and next him , daniel doth place the holy cherubim , as knowing best his counsels and intent ; and such are seldome on his message sent . th' inferior angels , with their charge or'e-joy'd , 'twixt god and man haue often been employ'd : and as the intermediate spirits be more oft commanded than the first degree , ( yet not so frequently as those below ; ) this therefore i would haue you learne to know : the primum mobile doth first begin to chime vnto the holy seraphim . the cherubim doth make concordance euen with the eighth sphere , namely , the starry heauen . the thrones , with saturne . the like modulations hath iupiter with the high dominations . the vertues haue with mars a consonance sweet : the potestates , with sol in symptores meet . the principates with venus best agree : th' arch-angels , with the planet mercurie . the angels with the moone , which melody hosanna sings to him that sits on high . besides the sects , the schismes , and heresies , vaine adorations , and idolatries ; there haue been three religions , ' boue the rest more frequent in the world , and most profest : and those ev'n to these later times exist , the iew , the christian , and mahumetist . now , which of all these three should be inuested in highest honour , hath been long contested , as well by armes , as arguments . to assure our selues , of these , which is the onely pure , and without error ; 't will not be in vaine , to separate the cockle from the graine : comparing them , it may be easi'ly guest , whether iew , turke , or christian beleeues best . the iewes thus quarrell with our faith : we draw ( say they ) what we professe , from moses law ; and ev'n the christians our chiefe tenents hold . we likewise in this one thing may be bold aboue all other nations , that by none god's truly worship'd , but by vs alone . let all th' authentique chronicles be sought , neuer haue such great miracles been wrought , as amongst vs. what people can there be , that dares in noblesse or antiquitie with our blest hebrew nation to contend ? for , who 's so dull that knowes not , we descend from prophets , kings , and patriarchs , who pretend , that this our off-spring lineally came from our great predecessor , abraham . and though our monarchy be quite transverst , and we as slaues through the wide world disperst ; 't is not because we put to heauy doome the great messias , who is yet to come : but that so many prophets of our nation , who preach'd to them repentance and saluation , were by them slaine and butcher'd . thus they can plead for themselues . now the mahumetan he cavills with the christian , and thus sayes ; none like to vs the great creator praise : we onely vnto one make adoration ; when as the christian sect build their saluation vpon a sonne , ( this god should haue ) and he equall to him from all eternitie . proceeding further : should there be two gods , they of necessitie should fall at odds ; since supreme pow'rs , equalitie abhor , and are impatient of competitor : nor can that kingdome without discord be , where two ( or more ) haue joint supremacie . besides , god bee'ng omnipotent , and thrice-great , for vs to'aduance a riuall to his seat , were sacriledge : one like him to adjoine , were but his diuine honors to purloine . they say , we christians more on him conferre than he would willing haue , and therefore erre . inforcing too , the roman church doth ill , when they adore within their churches still , saints , images , and pictures , much vnfitting , as thereby great idolatry committing . they likewise boast of great atchieuements done , and mighty conquests from vs christians won in sundry conflicts . whereupon they'infer , ( because they are in zeale so singular ) that for their just obedience and true faith , their enterprising such successes hath . fast , prayers , and purenesse of diuine ado'ration , they wondrously extoll through all their nation ; their zeale vnto their prophet and his shrine , their temperance , and abstinence from wine . and as for miracles , they further say , that such are wrought amongst them euery day : for some they haue that many weekes abstaine from meat : some wound their flesh , sencelesse of paine : handle hot coles , some without scorching can : and maids beare children without helpe of man. they haue their saints too ; sedichasis , hee is call'd vpon in war , for victorie . ascicus hath of wedlocke free dispose . mirtscinus hath of cattell charge . and those that trauell vnto mecha , by the way , to a new saint call'd chiderille pray . they haue a relique held amongst them deare , which in his life one of their saints did weare ; who ( as they feigne ) so cleare was without spot , that , throwne into a furnace seuen times hot , he walk'd vnscorch'd amidst the flames ; ev'n so as sedrach , misack , and abednego . but vnto all these brain-sicke superstitions , as likewise to the hebrewes vaine traditions , th'infallid testimonie we oppose of the most sacred scriptures ; and ev'n those ( howeuer craft'ly he his engines frame ) afford not mahomet so much as name , or giue him a knowne character . againe , it might be held most impiously prophane , christs miracles should we compare i' th least , with the most damn'd impostures of that beast . of whose delirements further i proceed ; not doubting but the graue and wise may reade and search through all religions , of what kind and nature how soe're , thereby to finde their depths and aimes : and afterward conferring the word of truth , with falshood vainly erring ; th' ones●leprously may to the world appeare ; the other , truly perfect and sincere . thus in the diuellish alcaron 't is said , god i' th beginning onely foure things made , and those with his owne hands : the first a pen , which all things from the first to th' last ( both when and how they were created ) writers at large . the second thing he tooke into his charge was the man adam , and the selfe-same day he fashon'd him of parti-coloured clay : and that 's the reason ( neither thinke it strange ) that in mens faces there is still such change and contrarietie in looke and haire , some blacke , some browne , some tawny , and some faire . the third a throne , his maiestie to grace . the fourth , for soules a blessed resting place call'd paradice . and vnto these doth add such toyes , as in themselues proclaime him mad , or meerely sottish , fabulous inuention all , no way worthy a wise writers mention . as yet for instance ; before mans creation , the earth had sollid and a firme foundation , and was inhabited in times forepast , by diuels first , then angels , adam last . that paradice ( by him so often nam'd ) of smaragds and cleare hyacinths is fram'd : that there grow pleasing fruits of strange varietie , to giue the blessed soules their full sacietie : riuers of milke and hony each where wander , and some of wine , in many a crook'd meander . euery inhabitant there apparel'd is in costly robes of sundry colour'd bisse ; blacke onely there 's not seene : that all appeare of the same stature adam and eue were ; but of like forme with christ in shape and fashion . of bodies there 's no growth or augmentation ; no heate to scortch , no cold but to endure ; the aire hath a most constant temperature . no sooner entred , but before them 's put the liuer of a fish call'd albehut , that yeelds an exc'ellent sauor ; and then plac't vpon a table , fruits of exquisit tast . next after that , they to the view present all choice delights to giue the soule content , and when they haue deliciously been fed , no excrement at all thereby is bred : but when these cates they haue disgested well , there flowes from them a most delightfull smell . but to taste swines flesh there , is worse than treason : why that 's forbid ? pray heare the prophet's reason . the time when noahs arke was built ( saith he ) all flesh as well in heav'n as earth was free then to be eaten . now when christ was come to liue on earth , and being ask'd by some of the disciples , 'bout the preseruation of mankinde , in the generall inundation ; after some pause , he did command them stay 'till he had moulded out a man from clay : to whom he said , rise in my fathers name , and answer me directly to the same that i shall now demand . he soone vp start a liuing man compleat in ev'ry part ; but haire and beard all white . to whom he said , speake who thou art ? this answer he soone made , iaphet the sonne of noë . then christ reply'd ; wast thou so old in seeming , when thou dy'd ? he answer'd , no ; but he was so appal'd with sudden terror , doubting he was cal'd vnto the last great doome to make repaire , the very feare thereof so chang'd his haire . he then commanded him , freely to tell all that in the arkes historie befell . which punctu'ally he from the first related , so far , till that the arke , much aggrauated with weight of excrement , lean'd vpon one side ; at which the pilot noë much terrifi'de , ask'd counsell of his god , to know what best was to be done , ( he being so distrest ) who bad him make the elephant appeare in the same place which he so much did feare . where he not many minutes made abode , 'till he his guts disburd'ned of a lode , in noisome ordure , with the rest agreeing ; and from that dung the first sow had her being . who was no sooner fashon'd and aliue , but instantly she far'd as she would striue to eat vp the whole dung-hill ; her nose shooting into the midst thereof , turning and rooting to finde out what she greedily might champe : till in the arke she rais'd so foule a dampe , able to poyson those within ; and she so swell'd withall , as if she seem'd to be with pigs alreadie . gronting long , at last she eas'd her o're-charg'd belly of a blast , and with it a liue mouse : which noah saw no sooner bred , but it began to gnaw his notes and tables , and offend him much : kill her he would not notwithstanding , ( such his goodnesse was ) but once againe demands counsell to rid that creature from his hands . he then was bid to strike the lions brow : which done no sooner , ( but i know not how ) than instantly a cat bounc'd from his face , and in a trice had the poore mouse in chace . you heare his trifling . but obserue the toyes deuis'd by him touching coelestiall joyes ; all which in his blacke schedule he inrolles , rather becomming beasts , than blessed soules . as , that there is no pleasure or delight that may content a lustfull appetite : but there 's in plenty , both as oft , and when they please to taste them . and that all such men as in this world had wiues constant and true , shall in the other , not enioy so few , but concubines aboundance , with eyes cleare , and great as egges ; these still to them are neere , of admirable feature and choice graces , who neuer looke but in their husbands faces . elsewhere he saith , the good soules are attyr'd in golden vesture ; nought can be desir'd , that wanting is : of damsels they haue store in that faire garden ; and to please them more , the white of their cleare eyes , of white hath fulnesse ; the apples , blacknesse , pure blacke without dulnesse . they eat such fruits as please the pallat best , drinke milke and honey , and for euer rest in paradice . from these and thousand such , ( of which , though sparingly , i speake too much ) these two things may be gath'red , worthy note , in which he most prodigiously did dote , ( thinking his damned errors to aduance ) their beastly liues ; his brutish ignorance : whose doctrine , neither of theologie hath the least taste , nor of philosophie ; but mainly from both these in all points sweruing , as neither number , order , nor obseruing the qualities of the heav'ns . he neither caught at ought the arabs or the chaldees taught , the hebrewes , greekes , or latines : there 's no mention in all his works , of the least apprehension of physicks or of metaphysicks : there no rules , but all things meerly'irreguler . no disputation of the liberall arts , or of the world , and it 's distinguisht parts , no argument at all : no true quotation of the learn'd authors sprung from his owne nation ; as avempax , mercurius tresmegistus , adelandus , ali-arabs , moses aegyptus , or avicen : whose workes had he but read , he had not sure , so grossely been mis-led . in his whole booke he seemes to be at war with common sence , which makes him erre so far . further to speake of his impost'rous lies , heare next what this grand prophet doth deuise touching the angels : first , ( saith he ) the deuill was made of fire pestiferous and euill . the glorious spirits , attendants on the throne , and faithfull ministers to god alone ; for euer seated in that blessed bowre , haue wings , some two , some three , and others foure . making of this , as confident relation , as had he present been at the creation . and of these , two attending on the throne of the great god almighty , maroth one ; haroth another , were from heav'n downe sent , with full commission to haue gouernment or'e all mankinde ; not onely to conduct them , in their affaires , but tutor and instruct them : with these prouiso's , neuer to incline either to kill , iudge rashly , or drinke wine . all which of long time hauing strictly kept in the plainerode , and to no by-path stept ; it chanc'd in processe , an offending wife did with her peruerse husband fall at strife : a day of hearing bee'ng appointed , she inuites vnto a banquet cunningly , these two impartiall iudges ; ' sore them plac'd right costly cates , made both for shew and taste , but sauc'd with wine , ( which was vnknowne to them ; ) and by this close and crafty stratagem , spurring them on with courteous welcome still : their pallats being pleas'd , they bad her fill in plenteous cups to them , till both in fine were much distemper'd and or'come with wine . and in this heate , lust breaking into fire , they then to'adulterate her bed desire . to which she yeelds , vpon condition they will teach her characters , by which she may be lifted to those heav'ns aboue the sun , and without let behold what 's therein done : and after that , she may haue free transmission downe to the earth , and that with expedition . they grant to her , and she to them applies ; the words no sooner spoke , but vp she flies : where seene , and question'd how she thither came , she opens the whole matter ( just the same as was before related ; ) but for feare she should disclose on earth the glories there , shee soone was chang'd into a fulgent star , in light excelling others ev'n as far , as when in life below she did remaine , her lustre did inferior beauties staine . now after this , the angels were conuented ; who waking from their drowsinesse , repented of their vaine folly , and with terror great were brought to answer at the iudgement seat. the fault confest , the processe , and the ground , with euery circumstance , this grace they found ; to haue ( after discussion ) in the close , what punishment they would themselues impose , betwixt this world and th' other to endure : who made choice , in iron chaines to be bound sure , and haue both heads and bodies drown'd in mud● in a most putrid lake call'd bebel floud . one grosse thing more to these i 'le adde , and than to his perdition leaue this brain-sicke man. further he saith● in the last dreadfull day , th'angell of death , that 's adriel call'd , shall slay all soules then liuing . and that slaughter past , fall on his owne sword , and so die the last . and when all liuing creatures are destroy'd , the world shall forty yeares● stand after , void . infinite are his most blasphemous fictions , and eachwhere interlac't with contradictions : as in feign'd miracles , the generall doome , the dissolution that is yet to come . concerning these , a question may arise , whether these sottish and most fabulous lies more fondly by this iugler were conceated , or by mad-folke beleev'd , and thereby cheated . now something touching the arch-heresies of the priscillians and the manechies ; of whom , thus briefely : they nor blush , nor feare , to write and teach , that two beginnings were of vniuersall nature , good , and bad ; the one , of cherefull light ; the other , sad darkenesse the author . of which they retaine th' essence within themselues , and from these fa●gne a god and diuell : and that all things made , from these materials their condition had , of good and euill . both the sects agreeing , that from the better good the world had being . yet they say further , that the mixture knit of good and bad insep'rable in it , from these two opposit natures doth arise ; and therefore in their fancies they deuise , fiue elements to either : there 's assign'd smoke , darkenesse , fire , the water , and the winde to the bad nature : out of smoke they bring all two leg'd creatures , and thence , man to spring . they further fable , and from darkenesse breed dragons and serpents , with all reptile seed . foure-footed beasts from fire they procreate : from water , fish : fowles , from winde generate . the number of the elements are fiue , which from the better nature they deriue , oppos'd to these : aire , from the smoke they draw ; light out of darknesse ; by the selfe same law , fire needfull , from fire hurtfull : water thus ; vsefull , from what 's disaduantagious : from windes contagious , windes of healthfull vse ; and betwixt these there can be made no truce . they likewise trifle , that all difficultie to'attaine vnto the true felicitie , consists in separating th' ills contagion from the goods purer nature . which persuasion yet leads them further ; that since these two first pow'rfull beginnings , term'd the best and worst , are at perpetuall discord ; hence should breed of war , that natiue and intestine seed betwixt the flesh and spirit : in which strife none 's capable of euerlasting life , but such as the good nature can diuide from that contagion which the bad doth guide . they say , that to the light , pur'd and refin'd , two shapes from gods pure nature are assign'd , namely the sun and moone ; and these conuey that perfect splendor which enlights for aye the heav'nly kingdome and most glorious seat of high iehovah , who 's the onely great and pow'rfull , hauing the sole domination ; his mansion being their blest habitation . they feigne , our grandfire and great-grandame eve ( which none of common reading can beleeue ) of sacla prince of smoke were form'd and made . that by the serpent , ( he who first betrayd those our first parents ) christ himselfe was meant , who bad them taste the apple , to th' intent that they the good from what was ill might know . and that his body meerely was in show phantasticall , not reall . that the trine sent him to saue the soule that was diuine ; but not the flesh and body , because they were made of impure stuffe , dust , earth , and clay . of which absurds i 'le make no more narration , vnworthy mention , much more confutation . ¶ tribus modis in veritate peccatur ; . veritatem prae timore tacendo : . veritatem in mendatium comutando . . veritatem non defendendo . chrisost. explicit metrum tractatus quinti. theologicall , philosphicall , poeticall , historicall , apothegmaticall , hierogliphicall and emblematicall obseruations , touching the further illustration of the former tractat. tthe consimilitudes and concordances betweene the seuerall degrees of angels , and the heauens and planets , i doubt not but is sufficiently manifested . whosoeuer desireth to be further & more fully instructed in the motions and courses of the spheres i refer him to peruse iun. higinus libertus his poëticon astronomicon , where hee discourseth learnedly of the world , the spheres , the centre , the axis , the zodiacke , circle , earth , sea , &c. of ar●tos maior & minor , the serpent arctophilax , corona , eugonasia , lyra , olor , cepheus , cassiopeia , andromeda , perseus , heniochus , ophiuchus , &c. or else let them peruse his book de signis coelestibus . or reade aratus the greeke poet his phaëonomena , excellently interpreted in roman verse by caesar germanicus . or learned proclus , de sphaera , axi , polo , horozonte , and such other . i passe from that , to enquire of those three religions before-named ; and to sift the examine them , to finde out and make it apparant , which must of necessitie be the truest and best . to the which before i enter , it shall not be amisse to speake something of truth her selfe . pierius valerius telleth vs , that there is but one truth , whereof the hierogliphycke is the sunne , being but one only : for all duplicities or multiplicities are opposite to truth , there being but one truth simple of it selfe , which wheresoeuer or whensoeuer it appeareth , is of extraordinarie splendor . the aegyptians figured her in a persique apple leaning vpon one leafe ; the form thereof representing the tongue and the heart . intimating , that as they were so annexed , the heart should not conceaue one thing , and the tongue vtter another . cornelius nepos remembreth vs of one tytus pomponius ( for his excellencie in the greeke tongue syrnamed atticus ) a romane knight , and the familiar friend of marc. cicero , who was neuer known to speake an vntruth ; neither ( but with great impatience ) heare any related : his vprightnesse being so apparant , that not onely priuat men made suit to commit their whole estates to his trust ; but euen the senat themselues besought , that hee would take the mannagement of diuers offices vnto his charge . heraclides in his historie speaketh of the abbot idor , who so much affected truth , that of three things hee was neuer knowne to be guilty : the first , that hee neuer told lye : the second , that he neuer spake ill of any man : and the third , that he spake not at all but when necessitie required . and the theban epaminondas , as alex. ab alex. deliuereth vnto vs , was so true a sectarie thereof , that he was carefull left his tongue should any way digresse from truth , euen when he most sported . papias in a great disputation held about religion , hearing the truth to be mangled , and thereby called into some suspition ; cried out aloud , we must not giue care vnto those which labor to speake much , but vnto such as striue to speake vnto purpose ; not to them that question truth , but that sincerely deliuer it . for so eusebius reporteth of him , lib. . cap. . in histor. ecclesiast . and king agesilaus hearing a rhetorician much commended , because from a small seeming ground he could deriue many arguments , by amplifications and vnnecessarie circumstances ; i ( saith hee ) for my part approue not him for an expert shoo-maker , that will fit large shooes to little feet . implying , that it is not the flourish and ostentation of much speaking , but the sincere object of truth , which is plain and simple in it selfe , which ought chiefely to be respected . thales being asked how much a truth differed from a lie ? answered , as far as the eye differeth from the eare. inferring thereby , that those things onely wee may boldly affirme for truth , of which we are eye witnesses and see done ; but not euery vaine and idle noueltie which we heare reported . maxim. serm. . aeschines affirmed truth to be of that incomparable strength , that it did easily conuince all other humane cogitations . and demosthenes being demanded , what man was endowed with , by which he might be likened to the gods ? replied , to do well , and to loue the truth . stobae . serm. . it was a saying of democritus , that our religious pietie ought publiquely to be declared , and the sinceritie of truth by vs constantly defended . anton. serm. de veritate . to lye or sweare ( saith saint ambrose , ad caelsum ) let not the tongue be acquainted with ; but let so great a loue of truth possesse thee , that whatsoeuer thou vtterest may be beleeued as an oath . and bernard , de grat. human. there be three degrees or staires of truth : to the first we ascend by the labour of humilitie ; to the second , by the tendernesse of compassion ; to the third , by the practise of contemplation . in the first she is seuere ; in the second , holy ; in the third , pure . to the first , reason leadeth vs , by which we may examine our selues : to the second , affection guideth vs , by which we commiserate others : to the third , purity draweth vs , by which we are eleuated to contemplate things mysticall and invisible . simplex est sermo veritatis , saith euripides . and plautus in mistellaria , nolite assentire mihi , &c. ego vero amo verum ; volo dici mihi mendacium odi . delude me not by flattering me ; for i loue truth , to heare it spoke : i hate a ly. and one of the greeke comicke poets is thus interpreted : est tempore omni vera proloqui optimum , hoc facere adhortor , &c. to speake the truth at all times doth become : to this i counsell thee . better be dumbe , than vtter ought that 's false : truth hath great strength , and shall thy line of life draw to the length . another thus : haud arte tantam pictor vllus assequi , statuariusque , &c. no painter by his art shall e're attaine , ( albeit his colours be of purest staine ) or caruer of that cunning , to compose a statue of that exc'lence to inclose ( though therein onely they consume their yeares ) halfe the perfection that in truth appeares . you may reade martial thus , lib. . . oras gallice , merogásque semper ; durum est me tibi quod petis negare , &c. o gallicus , thou dost entreat and aske ; and for me to deny , 't were an hard taske : attend thou what doth true as truth appeare ; truth , gallicus , thou willing wouldst not heare . concerning truth , you may reade cardinall pascalis thus : culturae nostrae , id est , virtutis primum instrumentum est veritas , &c. of our culture or ornament , that is , of vertue , the first instrument is truth : neither can any vertue be attained vnto but by her only , who is of that sacred societie the most choice & perfect ; whom the wisest and best vnderstanding men haue so highly magnified , that they haue stiled her the mother of all vertues , the most certaine , the most perfect amongst them , and therefore the summum bonum : than which there is nothing more manifest , in respect of those things which in our humane condition , are vncertaine , doubtfull , and fading . in the earth there is nothing permanent ; those things which now are , in a small space haue no being ; and what is future , is concealed from vs : which no sooner happeneth , than vanisheth . truth alone standeth vpon her owne strength , remaineth in the same state , stable in her selfe , subiect neither to increase nor decrease ; repaire shee needeth not , impaire shee suffereth not : her knowledge is the gift and secret of the almightie . truth is the absolute habit of the minde , vnwearied , kindled by diuine light , all-knowing : shee expresseth her selfe in words , gestures , and actions , alwayes and euery where ; her voice in all honest ears is the most excellent harmonie : she is the guide and conduct through the labyrinth of humane affaires , to bring the minde the right and straight way to the mansion of the other vertues . it is her sole character , to aduance man vnto dignity : and so granted to him from god , that hee is borne vnto one truth ; she is the onely food of the minde , the sole repast of the soule . apparant it is , that all humane actions , not only by boasting or ostentation , but by simulation or dissimulation , are as with furious and tempestuous windes troubled and tossed . but both these are no better than liers ; the one by adding too much , the other offering too little . but truth triumpheth ouer both ; she is liable to no prescriptions , neither to space of time , the patronage of persons , nor the priuiledge of countries : the dulled sences she restoreth , the deceiued shee directeth , the erronious she reconcileth ; her strength all vaine things treads vnder foot ; all lies convinceth , all errors confoundeth . euen her enemies acknowledge her , as oft as they are brought within her sentence : she is the sole rule by which all knowledge is guided ; for nothing can be truly knowne but truth onely : for falshood being excluded , and shee admitted , the way lieth open vnto true felicitie . in her all the dignitie of humane life is contained ; and hee that is possessed of her , no force can deiect him , no deceit circumvent him , no trouble of minde afflict him , no heresie intrap him : she is the strength of resolution , and soliditie of purpose ; in whose presence no vanitie can stand , no insolence dares appeare ; vnto whom humane condition is more indebted than to all the other vertues . who could distinguish fortitude from rashnesse ; constancie from peruersenesse ; liberality from profusenesse ; friendship from flatterie ; sanctitie from hipocrisie ; but by inspection to her mirrhor , in which , vertue is clearly discerned , and vice palpably discouered . who is so bold , that without her light or guidance dareth to conclude or determine any thing ? since she is only conuersant in perspection , exactly to find out what is sollid , what sincere , and punctually to discouer the causes , the beginnings , and the progresse and proceedings of all things . as all those things which fall within dimension are not comprehended but within measure ; so whatsoeuer by gods permission doth illuminate , ●each , or instruct the minde , is by truth defined and circumscribed . that which in things bought and sold in our common commerce , wee call number , weight , and measure ; the same in all things is truth : she distinguisheth betwixt the delirements and enormities of vices , and those effects which are proper and peculiar to vertues . false opinions shee refelleth , things doubtfull shee resolueth ; as obscure things shee inlightneth , so that which is luminous she declareth . hence ariseth that old adage , solest veritas , & è converso veritas est sol ; ( i. ) the sun is truth , and by conuersion , truth is the sun : that is , which hidden things reuealeth , and things manifest maketh more perspicuous , &c. you see the constancie and stabilitie of truth , when all things else vnder the sun are obnoxious to vicissitude and change. saith horrace , lib. . ode . diffugere nives redeunt iam gramina campis , arboribusque comae . mutat terrae vices , &c. the snow is melted , and the fields , late bare , are cloath'd in grasse ; the bald trees gaine their haire : the earth doth change her course ; the channels , dry , fill vp their empty banks , the floud swell high ; the gentle south winde doth the cold allay : summer succeeds the spring ; nor there doth stay , but is by apple-bearing autumne ' noyd ; and autumne next by winter is destroy'd . the like is extant in ovid , ad pisonem , ipsa natura vices subit , variat aque curs●● : ordinat inversis , &c. ev'n natures selfe this change doth vndergo , which th' inverst order of the yeare doth show : not alwayes doth ( with dropping shewres ) the aire obscure the stars , but sometimes it is faire ; the winter ceaseth , and the timely spring dries those moist locks which you before might wring : it then giues place to summer ; on whose heele autumne doth tread : and then soone after feele the hoary winters vncontrolled power , in many'a cold blast and tempestuous shower . propertius , lib. . eleg. . omnia vertuntur , ceriè vertuntur amores ; vinceris aut vincis hac in amore rota est : magni saepe duces , &c. all things are wheel'd and turn'd about , and so it is in loue , no doubt : thou , victor or else vanquisht art ; no loue but in this change hath part . great dukes haue falne , great tyrants been put downe ; rich thebes once stood , braue troy was ouerthrowne . to the like purpose , as intimating the mutabilitie incident vnto all humane actions , plantus in his amphict . doth seeme to allude : nam in hominum aetate multa eveniunt huiusmodi , capiunt voluptates , mox rursum miserias , &c. in th'age of man , oft many such things fall , first we taste fugred pleasures , and then gall : in bitter miseries , rage doth constraine spleenefull and harsh words ; and we then againe grow to a friendly peace : then our spleene , o're our amitie growes stronger than before . hauing in some sort searched what truth is ; it next followes , not onely to finde out religion , but also to examine the truth thereof . saint augustine , lib. de civitate dei . cap. . saith , religio nihil aliud est quam divinus cultus : i. religion is nothing else but diuine worship . and in his booke de vera relig. religio est studium sapientiae ; religion is the study of wisedome . and isidor . lib. de etymolog . . defineth it in these words ; it is therefore called religion , because by it we binde our selues to obey one onely god , and to serue him in our mindes with diuine worship . abundans est pauperi religio , &c. ( saith hugo , de cla●st . anim. lib. . ) religion is to the poore man abundant , to the meane estated sufficient , to the rich man tolerable , to the weak liberall , to the delicate compatient , to the strong moder at , to the poenitent mercifull , to the peruerse correctiue . against those that make religion but a meere vaile or cloake for their abuses and vanities , wee reade hierome in his epistle to nepotianus thus : thou buildest monasteries , and erectest religious houses , and by thee many poor men are relieued through the isles of dalmatia ; but better were it for thy soules health , if thou thy self among holy men didst leade an holy life . and in another sent to eustochium ( saith he ) there be some men of our order , who for no other cause make suit to be admitted into the deaconship and priesthood , than that thereby they might haue the greater priuiledge , and incur the lesse suspition , to enter into the familiaritie and acquaintance of faire women : the chiefest study such employ themselues in , is , that their shooes sit neate and close , their garments smell of perfume , their haire be queintly kembed and crisped , and that their fingers shine with gold and gemmes . but when thou shalt look vpon any such vaine person , hold him not for a priest , but rather a bride-groome . and in a third epistle to heliodore he vseth these words : they are richer being monkes , than when they were secular men : they possesse wealth vnder christ , who was alwayes poore ; which they enioyed not vnder the diuell , who was euer rich . the church supporteth them in wealth , whom the world confined to beggerie . therefore ( saith lactantius firmianus ) heauenly religion consisteth not of earthy or corrupt things , but of the vertues of the minde , which are solely aimed at diuine contemplations . for that onely may be called true worship , when the heart and minde meet together to offer vnto god an immaculate offering : for whosoeuer confineth himselfe to be a true sectarie of the coelestiall precept , may attaine vnto the name of a true and sincere worshipper ; being such an one , whose sacrifices are the humblenesse of minde , the innocence of life , and the goodnesse of action . and that man so often offereth vp vnto god an acceptable sacrifice , as he doth any good and pious worke . diogenes feasting in a temple , when stale and mouldy bread was brought before him , he not onely rejected it , but in great anger rose from the table and cast it out of doores : saying , that nothing which was base and for did should bee brought into any place where ought sacred was offered vnto the gods . we likewise reade of alexander the great , when in a solemne sacrifice to iupiter , he offered incense with both hands at once , he was thus reprehended by leonides for so doing : o king , when thou hast conquered and subdued those countries and kingdoms whence these sacred fumes and odors are brought , then it will become thee to vse such prodigalitie and waste ; but till then it shall not be amisse if thou shewest thy selfe more sparing . in processe , alexander being victorious ouer saba , and calling to minde what had before passed betwixt him and leonides ; he writ vnto him in these words : we haue sent vnto thee myrrhe and frankincense in aboundance , to the intent , ô leonides , that hereafter thou be no more so sparing toward the gods . christians need not be ashamed to make vse of these examples from the ethnicks . and as concerning all such hipocrites , who onely sloathfully and coldly tender their religious seruice , you may reade in anthol . sacr . iacob . billij as followeth : munera dant gemini fratres , at munus abelis excipitur , munus spernitur alterius . two gifts are to god offred by two brothers , the one 's accepted , and despis'd the others : cain with an euill heart , that which was vile tendred to his creator ; and the while , kept to himselfe the best of all his store . him such resemble , who giue god no more than needs they must do by some others motion , worshipping more for fashion than deuotion . these men ( as in their actions you may note ) seeme to loue god , whilest on the world they dote . what the religion of the iewes is , who hath not read ? and what that of the mahometans is , who but with great terrour and detestation can almost endure to heare ? first therefore concerning our christian religion , i shall quote you some passages and places cited by diuers ethnyck authors , and those learned and approued . after the birth , life , doctrine , and passion of the sauiour of the world , there were three opinions of him ( i omit the euangelists and apostles , whose scriptures and miracles are vnquestionable , and proceed to others : ) of the first were those that sincerely and vnfeignedly professed christ and his gospell ; many of which gaue apparant testimonie of the truth : some by their blessed martyrdome , others by their writings ; and among these were dionysius areopagita , tertullian , lactantius , firmianus , eusebius , paulus orosius , &c. others there were which violently opposed the former ; of which number were porphyrius , iulian apostata , vincentius celsus , africanus lucian , &c. against whom wrot very learnedly , cyprian , origen , saint augustine , and others . the third were such , as either for seruile feare , or worldly preferment , durst not , or would not openly professe themselues to be christians ; or howsoeuer , they were such in their hearts : yet to temporise with their superiors and gouernors ; if at any time discourse was had of those whom they called the new sect , they would mangle christs miracles , cauill at his doctrine , and mis-interpret the scriptures to their owne fancies . notwithstanding which , and that they laboured to abolish and exterminate the profession , yet which way soeuer they aimed their words or their works , somthing still might be gathered from them , by which their malice was easily discouered , and the lustre of the truth more apparantly discerned . such power hath the word of god. for example ; iosophus ben gorion , not onely a iew by linage , but in his religion , vseth these words ; at the same time ( saith he ) liued iesus , a wise man , if it be lawfull to terme him a man ; because indeed he did wonderfull things , and was a master and doctor vnto all such as made enquirie after the truth . he was followed by great troupes and multitudes both of iewes and gentiles ; and hee was christ : and although he was afterwards accused by the principall men of our faith , and crucified , yet he was not abandoned of those who formerly followed him ; but three dayes after his death he appeared aliue vnto them , according as the holy scriptures had foretold and prophecied concerning him . and euen in these our dayes , the doctrine of christ and the name of christian is dispersed through the world. and this was that iosephus who was present at the destruction of ierusalem , and wrot the whole historie thereof . pontius pilat , who gaue sentence against the sauiour of the world , reported so largely of his innocuous life , doctrine , and miracles , to the emperor tiberius , that he consulted with the senat , to know whether they would admit of this iesus christ to be their god : and though they did not assent vnto the motion , yet hee gaue expresse commandement , that none of that profession should suffer persecution or injurie . to this let me adde the excellent epistle of publius lentulus , the roman proconsul ; in which the person of our sauior is most accurately described . the very words being faithfully interpreted , which he sent to the senat and people of rome , during his abode in ierusalem , according to eutropius . there appeared in these our times ( and hee is yet to be seene ) a man of great vertue , by the name of iesus christ ; who is called by the nations ; a prophet of the truth ; by his disciples stiled the sonne of god : who raiseth the dead , and healeth all infirmities and diseases . a man of a middle stature , vpright , and begetting admiration ; of a venerable aspect , whom his beholders may easily both loue and feare : his haires of a chestnut colour full ripe , plaine and smooth to his eares , and from thence neat , somewhat crisped and shining in their flowing from his shoulders , diuiding themselues aboue in the middle , according to the manner of the nazarites ; hauing a most cleare forehead , a face without wrinckle or spot , a beard somwhat thicke , and neuer shorne , of the same colour with the haire of his head ; not long , but parted in the middle , of a plaine and mature aspect : his eyes somewhat greene and cleare ; his nose and mouth no way to be reprehended ; whom a moderate blush doth sweeten : in rebuking , terrible ; in admonishing , gentle and gratious ; his looke pleasant , with a referued grauitie ; who was neuer knowne to laugh , but sometimes to weepe ; of stature spread and straight , his armes and hands delectable to behold ; in discourse graue , excellent , and modest ; beautifull aboue the sonnes of men. pliny writeth thus : in the time of the emperour tiberius , the quaking of the earth was much greater than euer before . by which ( saith another ) twelue cities in asia , with infinite other famous and goodly buildings were subuerted and ruined . of the rending the vaile of the temple , iosephus ( before named ) giueth faithfull testimonie . of the cruell and bloudy massacre performed by herod on the harmelesse innocents , mention is made by philo a iew , ( an historian of great authoritie ) in his abridgement of times ; where hee saith , herod commanded many children to be slaine , and among them his owne sonne , because hee had heard , that the christ ( a king promised vnto the hebrewes ) was about that time borne . this philo liued in the time of the other herod , called the tetrarch . the historie of those slaughtered innocents is more amply discoursed by macrobius a latine historiographer . dion likewise , in the life of octavian caesar , hath these words ; the emperor augustus hauing heard of herods barbarous inhumanitie against his owne childe and others ; said openly , i had rather be an hog in herods family , than a sonne . plinius secundus being proconsull of asia , in an elegant epistle writ vnto traian the emperor , demanded of him , how hee would haue the christians punished ? for ( saith he ) they arise at certain houres in the night , and assemble themselues to sing hymnes and songs of praise and thankesgiuing to iesus christ , whom they honour as their god. they make solemne vowes , to do no euill or harme to other men : they steale not , they are no adulterers , they will neither falsifie their oath nor promise , they deny nothing that is left in their charge , &c. and this testimonie hee gaue of them , who was an infidell and an idolater , and liued sixty yeares after the passion of our sauiour . vnto whose letter the emperor traian returned this answer : for asmuch as they be accused for none other euill doing or abuse , let them in no case be punished or afflicted with any seuerity or rigor ; neither make any further inquisition against them . neuerthelesse , when they shall be brought before thee , do thy vtmost endeauour with all humanity , to persuade and draw them from their . religion but if they constantly persist therein , and will in no wise forsake it , yet see that thou off●rest them not the least iniurie . his nephew adrian succeeded him in the imperiall purple ; who ( as aelius lampridius reporteth ) at his first inauguration permitted them freely to exercise their religion ; and hee himselfe with diuers of his nobilitie worshipped christ : vnto whose honour they caused temples to be erected . yet afterwards hee fell from that religion , prouing a cruell and mercilesse persecutor : for he was persuaded , that if hee should seeme to fauour or any way conniue at their sect , the whole world would be conuerted to the faith , and so the superstition and idolatry of the gentiles be vtterly ouerthrowne . yet petrus crinitus writeth ( in the life of saturninus ) that an epistle was sent from severinus the consull , vnto the same adrian ; wherein he declared vnto him , that there were many christians in egypt , among whom some called themselues bishops , and others deacons and priests ; of which not any was found idle , but all deuoutly employed in some religious exercise ; as in visiting and relieuing the sicke , lame , and blinde . that all of them liued by their labours , were of courteous and gentle behauiour , and worshipped one onely , who ( as they said ) had been crucified by the iewes . it is also deliuered vnto vs by the histories of those times , that seranus eranius embassador to the same emperor , wrot vnto him from the prouince where he was then imployed ; informing him , that the great crueltie in persecuting the christians ( being accused of nothing else saue their constancy in the religion which they professed , and could not iustly be charged with any other crimes or misdemeanors ) deserued mitigation . vpon which information , the emperour inhibited minutius tondanus , then pro-consull in asia , from condemning any christian for the profession of his faith , vnlesse he were otherwise conuicted of some criminall or capitall offence . it is a thing worthy remarke in alexander seuerus ; who , after many bloudy persecutors , succeeding in the empire , began much to fauour them , and suffered them to haue sundry oratories and temples in the citie : who notwithstanding hee was a meere ethnyck , and vntutered in the christian faith ; yet ( as aelius lampridius reporteth of him ) when diuers cookes and tauerners had petitioned vnto him , complaining of the christians , saying , that they had taken their lodgings and houses from them , in which they made exercise of diuers superstitions and hypocrisies ; and that they obserued a religion quite contrarie from that which was then in vse with the romans . the emperour to their complaint made this following answer ; ●●hinke ( saith hee ) it is more conuenient and necessarie that god should be in those places deuoutly honored , than your affaires and prophane vocations be vainly followed . as worthy an obseruation is that of maximinus , successor to severus , and companion with dioclesian in the empire , about two hundred yeares after our redemption ; part of the copy of one of his letters i will acquaint you with , being to this effect : caesar maximinus ; invincible , great high-priest , of germany , aegypt , thebes , sarmatia , persia , armenia , carpia , and victorious besides ouer the medes ; and for his conquests named , nine times emperour , eight times consull , father of his countrey , &c. at the beginning of our empire , we commanded all things to be done according to the conformitie of our lawes , ( the publique discipline of rome still conserued : ) in which we gaue expresse commandement , vtterly to abolish and extinguish the christian religion ; allotting death with torture to the professors thereof : enioyning them to obserue those antient customes and laws established by our predecessors . but since they voluntarily rather expose their bodies to all manner of tortures , than to renounce that faith which they professe , without any will or intent to honour and adore any of our roman gods : we therefore now mindefull of our wonted grace and clemencie , purpose to expresse the same towards these christians ; freely permitting them to haue places for their assemblies , and to erect temples , in which to offer vp their sacrifices and prayers . which licence and faculty we grant vnto them , vnder condition , that they shall attempt nothing against our publique-weale and religion ; and that in all other things they shall keepe and obserue our lawes and ordinances . moreouer , that in gratefull acknowledgement of this their free permssion , they shall stand obliged to pray vnto their god iesus for our life and safetie , as likewise for the prosperity of the roman commonwealth , and our cities continuance in peace and flourishing estate . to these i adde what i finde recorded in the tartarian historie , of the great emperour cublay , who was a meere infidel , honoring and acknowledging no other god than the sun , the moone , and the starres . this king was of incomparable greatnesse and wisedome , not to be paralelled by any prince of that age in the which he liued : who hauing dispatched his puissant captaine ba●aim , to conquer the almost inuincible prouince of maugy , ( which included the rich and inestimable countrey and city of cinquemay ) it hapned that in the absence of this mighty captaine ( who had taken with him in that seruice the prime soldiers in all his dominions ) two of his nephews , the one called naim , the other cadue , princes of great power and command vnder him , reuolted and grew into open rebellion , and affronted him in battell . but this magnanimous emperour , as politique in warre , as prudent in peace , ( commanding from the great armenia , vnto the borders of calicut a kingdome in the east-india ) gaue them battell , surprised the rebells , and put their army to flight . but that which i especially obserue in this historie is , that the people reuolting after this manner , were for the greater part christians , his tributaries and seruants ; howsoeuer tainted with diuers heresies , for some were nestorians , some armenians , some abessines , &c. hereupon the iewes and mahumetans , being victorious vnder the pay of cublay , surprised of them to the number of fifteene thousand , and hauing first disarmed , and then with many bitter scoffes and taunts ●erided them , they presenred them before the emperour , expecting when he would command them to be cut in pieces , and they attending ready to play the executioners . but hee ( quite contrarie to their expectation ) being at that time mounted on a strong elephant , vpon whom he sate in his seat royall ; their insolencies and mockeries being appeased , and silence commanded , he caused the christian prisoners to troupe about him , to whom he deliuered an oration to this purpose : though i confesse my great victorie this day gotten , was by the power and fauour of my gods , the sunne , the moone , and the starres , abiding in the glorious firmament of heauen ; yet because the prisoners , being all or most of them christians , appeare before me not onely despoyled of their armes , but mocked and taunted of the iewes , mahumetans , and others , vpbraiding them with their god iesus , who was sometimes fastned vnto a crosse by the fore-fathers of these iewes : notwithstanding they haue opposed me in battell , & that so many of their ensignes lye here prostrate at my feet ; yet that all the nations and languages that liue vnder our principalitie and dominion , may know , that wee and our grace can finde as soone will to pardon , as power to punish ; from this day forward , we forbid , and strictly charge all nations vnder vs , of what qualitie or religion soeuer , that they neither deride , iniure , or oppresse any of these captiue christians , vpon penaltie to be depriued of their armes , and disgracefully scourged with rods . the maine reason inducing vs to see this exactly performed , being no other , but that their god iesus is highly esteemed and honoured by vs , as being one of the greatest among the coelestiall deities , full of all equitie and justice : for he knowing those christians injuriously to raise themselues against vs , as being our sworne subiects , and wee their protector and soueraigne ; hee therefore in his great justice hath permitted me to win the honour of this day , which otherwise i had not power to do , because i haue heard him stiled the god of battels , &c. i giue you further to vnderstand , that if any in this my victorious army hath kept backe any christian prisoner not here presented before me , he shall not dare to offer him the least affront or violence whatsoeuer , but immediately set him at libertie , deliuering him vp into their quarter armed , and with all equipages to him belonging : and this to be performed vpon paine to passe through the danger of the armies . now our imperiall charge imposed on these christians for their delinquencie , is , that they pray vnto their god for our prosperitie and preseruation , and doe vs nine moneths seruice in our intended war against the king of nixiamora , who denieth to pay vs tribute , and striueth to equall himselfe with our greatnesse ; receiuing for the same equall wages with the rest of the soldiers in our army . this great honor done vnto the name of christ , and vnto christians for his sake , by the heathen and infidels , pu●●eth mee in minde of that which the psalmist saith , out of the mouthes of babes and sucklings hast thou ordained strength , because of thine enemies , that thou migtest confound the enemie and the auenger , &c. we shall enquire further of the messias , in whom we build our faith , and in whom the hope of our saluation consisteth , and find him out by his miracles . the word miraculum importeth a thing mouing stupor and admiration : for those which behold a miracle , stand amased , as confounded at the effects , when they cannot apprehend the causes . or else it is a thing , which from whence it comes , or by what meanes , passeth apprehension : for whatsoeuer happeneth beyond the course of nature begetteth admiration . saint augustine saith , as it was possible for god to appoint a certaine course for all natures , according to his diuine will and pleasure ; so it is not impossible vnto him to alter that course , and change those natures as him best liketh . and elsewhere : we know that god is able to doe all things , though we cannot conceiue the meanes by which he worketh them . and in miracles , all the reason that can be giuen of the thing done , is onely the power of the doer . and in his booke , de confess . we wonder at the bredth and height of the mountaines , the ebbing and flowing of the ocean , the windings and turnings of riuers , the motions of the spheres and planets ; yet neuer wonder at our selfe , when man in himselfe is a greater miracle than all the miracles that can be wrought by man. greg. in homil. saith , that all diuine miracles ought to be meditated on by study , not examined by reason : for to enquire into the secret purpose of the almighty , is to be too arrogant and saucy in his counsels . lipsius , ex greg. m. vseth these words ; diuine miracles are to be considered , not disputed . and againe , true miracles witnesse one true god ; but false impostures acknowledge many , and those euill . chrisostome vpon math. saith , as the morning precedeth the sun , and darkenesse goeth before the night : so at the comming of christ , the prophets before him , and the apostles with him and after him ( by the help of the holy-ghost ) did great things ; and in the comming of antichrist , the pseudo-christiani ( i. false-christians ) before him , with him , and after him , by the aid of the wicked spirit did maruellous things . and in another place commenting vpon the same euangelist ; as when a man telleth thee a tale which thou art not willing to heare , the more he speaketh , the lesse thou bearest away . or trauelling in haste , when thy minde is otherwise occupied , though in thy speed thou meetest many , yet thou takest not notice of any that passe thee : so the iewes dealt with our sauiour ; for though they saw many signes and maruellous things done by him , yet notwithstanding they demanded a signe from him , because they heard such things as they marked not , and saw such things as they tooke no pleasure to behold . hugo , de operib . . dierum speaketh thus : res multis modis apparant mirabiles , &c. many wayes things appeare maruellous , somtimes for their greatnesse , sometimes for their smalnesse ; some for their rarietie , others for their beauty . first according to their greatnesse , as where any creature doth exceed the proportion of it's own kinde ; so we admire a gyant amongst men , a leviathan or whale amongst fishes , a gryphon amongst birds , an elephant amongst foure-footed beasts , a dragon amongst serpents , &c. the second for their smalnesse ; as when certaine creatures are scanted of that dimension proper vnto their kinde , as in dwarfes , small beagles , and the like : or in moths , small worms in the hand or finger , &c. which how little soeuer , yet they participate life and motion with those of larger dimension and size ; neither are they any way disproportionate in their kinds , but the one as well declareth the power and wisedome of the creator , as the other . consider therefore whether thou shouldst more wonder at the tuskes of the boare , than the teeth of a worme ; at the legs of a gryphon , or a gnat ; at the head of an horse , or a locust ; at the thighes of an estrich , or a fly. if in the one thou admirest the greatnesse and strength , in the other thou hast cause to wonder at the smalnesse and dexterity ; as in the one thou maist behold eyes so great that they are able to daunt thee , in the other thou mayst see eyes so small , than thine are searce able to discern them : and euen in these little creatures thou shalt find such adiuments and helps of nature , that there is nothing needfull or defectiue in the smallest , which thou shalt finde superfluous in the greatest , &c. we wonder why the crocodile when he feeds , moueth not his lower chaw ; how the salamander liueth vnscorched in the fire ; how the hedgehog is taught , with his sharpe quills to wallow and tumble beneath the fruit trees , and returne home laden with apples to his resting place ; who instructed the ant to be carefull in summer to prouide her selfe of food for winter ; or the spider to draw small threds from it's owne bowels , to insidiate and lay nets for the flies ? all these are infallid testimonies of the wisedome and power of the almighty . these are only wonders in nature , but no miracles . chrisostom supr . math. saith thus : quatuor sunt mirabiles imitatores , &c. there be foure miraculous imitators made by christ : a fisherman to be the first shepheard of his flocke ; a persecutor the first master and teacher of the gentiles ; a publican the first euangelist ; a theefe that first entred into paradise . and further : that of three things the world hath great cause to wonder ; of christs resurrection after death , of his ascention to heauen in the flesh ; and that by his apostles , being no better than fishermen , the whole world should be conuerted . but if any thing strange or prodigious hath beene heretofore done by mahomet or his associates , they haue been rather imposterous than miraculous . or admit they were worthy to be so called , yet do they not any way iustifie his blasphemous religion . for you may thus reade iustine martyr , de respons . ad quest. . fol. . as the sun rising vpon the good and euill , the iust and vniust , is no argument to confirme the euil and injust man in his wickednesse and injustice : so ought it not to confirme heretiques in their errors , if at any time miraculous things be done by them . for if the effect of a miracle be an absolute signe and demonstration of pietie , god would not then reply vpon the reprobate and cursed at the last day ( when they shall say vnto him , lord , haue we not in thy name prophesied and cast out diuels , and done many miracles ? ) i neuer knew you , depart from me ô ye cursed , &c. christ was miraculous in his incarnation , his natiuitie , his life , doctrine , death , and resurrection , as will easily appeare : but first it shall not be amisse to speake a word or two of his blessed mother . petrus chrisologus writeth thus : vnexpressible is the sacrament of the natiuitie of our lord the god of life , which wee ought rather to beleeue , than to examine . a virgin conceiued and brought forth , which nature affourded not , vse knew not , reason was ignorant of , vnderstanding conceiued not : this , at which heauen wondred , earth admired , the creature was stupified , what humane language is able to deliuer ? therefore the euangelist , as he opened the conception and birth in an human phrase , so he shut it vp in a diuine secret . and this he did to shew , that it is not lawfull for a man to dispute that which he is commanded to beleeue . and againe : how can there be the least dammage vnto modestie , where there is interessed a deitie ? where an angell is the messenger , faith the bride-maid , chastitie the contract , vertue the despouser , conscience the priest , god the cause , integritie the conception , virginitie the birth , a maid the mother ? let no man therefore iudge that thing after the manner of man , which is done by a diuine sacrament : let no man examine a coelestiall mysterie , by earthly reason ; or a secret nouelty , by that which is frequent and common . let no man measure that which is singular , by example ; nor deriue contumely from pietie ; nor run into danger by his rashnesse , when god hath prouided saluation by his goodnesse . origen vpon mathew , moues this question ; what was the necessitie that mary the blessed virgin should be espoused vnto ioseph ? but either because that mysterie should be concealed from the diuell , and so the false accuser should finde no cauil against her chastitie , being asfied vnto an husband ; or else that after the infant was borne , he should be the mothers conduct into aegypt and backe againe . for mary was the vntouched , the vnblemished , the immaculate mother of the onely begotten son of god , almighty father , and creator of all things : of that sonne , who in heauen was without a mother , in earth without a father ; in heauen ( according to his deitie ) in the bosome of his father , in earth ( according to his humanitie ) in the lap of his mother . gregorie the great saith , though christ iesus be one thing of the father , another of the mother ; yet hee is not one person of the father , another of the virgin , but hee is eternall of the father , and temporarie of the virgin ; the same who created , and was made ; he , the beautifullest amongst men , according to his diuinitie ; and he , of whom it is written , he is despised and reiected of men : he is a man full of sorrowes , and hath experience of infirmities ; we hid as it were our faces from him ; he was despised , and wee esteemed him not , according to his humanitie . he that was before all worlds , of a father without a mother ; hee came towards the end of the world , of a mother without a father . he was the temple of the builder , and the builder of the temple : hee was the author of the worke , and the worke of the author : remaining one substance , yet consisting of two natures ; but neither confused in the commixtion of natures , nor doubled in the destruction of natures . chrisostome speaketh thus : the holy and blessed mary , a mother and a virgin ; a virgin before shee was deliuered , a virgin after . wilt thou ( saith he ) know how hee was borne of a virgin ? and how after his birth she remained a virgin ? i answer thee thus ; the dores were shut and iesus entred . christ was miraculous in his incarnation : for as s. augustine writing against the iewes , saith , o you iewes , looke vpon the harpe , and obserue what a sweet musicall sound it yeelds ; to make vp which there be three necessarie instruments or helps , art , the hand , and the string ; art dictates , the hand toucheth , the string soundeth : all three worke together , but amongst them the string is onely heard , for neither the art nor the hand make any audible harmonie : so neither the father nor the holy-ghost tooke humane flesh vpon them , and yet they haue an equall coooperation with the sonne : the sound of the string is only heard , and the sonne is onely seene in the flesh ; yet the effect and melodie consisteth of them all : and as it solely belongeth to the string to make a sound , so it belongeth to christ onely to take humane nature vpon him . further i demand of the incredulous iew , how aarons dry rod sprouted with leaues and bare fruit ? and when he resolueth me that , i will tell him how a virgin conceiued and brought forth a sonne . but indeed , neither can the iew make manifest the one , nor i giue warrantable reason of the other . saint bernard writeth to this purpose : three workes , three mixtures hath the omnipotent maiestie made in the assumption of our flesh , all miraculously singular , and singularly miraculous ; three such things , as neuer the like before were , nor shal the like hereafter happen vpon the face of the earth . they are interchangeably god and man ; a mother and a virgin ; faith , and the heart of man : for the word , the spirit , and the flesh met in one person , and these three are one , and that one is three , not in the confusion of substance , but vnitie of person ; and this is the first and super-excellent commixtion . the second is , a virgin , and a mother , alike admirable and singular : for it was not heard from the beginning of the world , that a virgin conceiued , and that a mother remained a virgin. the third is the co-vnion of faith with the heart of man ; and this , though it seeme inferiour , yet may it appeare euery way as powerfull , if wee truly consider it : for wonderfull it is , that the heart of man should giue beleefe to the former . for how can humane vnderstanding conceiue , that perfect god should be perfect man ? or that she should remaine an vntouched virgin , who had brought forth a sonne ? as iron and a tyle-sheard cannot be moulded and made into one body ; so the other cannot be commixed , vnlesse the glew and soder of the spirit of god incorporat them . he was miraculous in his natiuitie : for as ambrose saith , contra heretic . it is impossible for me to search into the secret of his generation ; at the consideration of which , my fences faile , & my tongue is silent ; and not mine only , but euen those of the angels : it transcendeth the capacities of the potestates , the cherubims , and the seraphims ; it is aboue conception ; for it is written , the peace of christ passeth all vnderstanding . thou therefore lay thine hand vpon thy mouth , since it is not lawfull for thee to enquire into these supernall mysteries . it is granted thee to know that hee is borne , but how he is borne it is not granted thee to be inquisitiue ; for to doe so is fearefull , since vnspeakeable is his generation : according to the words of the prophet esayas , who can tell his generation . concerning the place of his birth , saith ioan. chrisostome , vpon these words , intrantes domum , invenerunt puerum , &c. did they finde a pallace raised on pillars of marble ? found they a princely court furnished with officers and attendants ? found they guards of armed and well accommodated souldiers ? or horses in rich and shining trappings ? or chariots adorned with gold and ivorie ? or did they finde the mother crowned with an imperiall diadem ? or the childe swathed in bisse and purple ? surely no , but rather a poore and base cottage , a vile and contemptible stable , more fit for beasts than men ; a childe wrapped in sordid swathings ; and the mother in an ordinarie garment , prepared not so much for ornament , as to couer nakednesse . yet the nobility of christs birth ( saith saint augustine ) appeared in the virginitie of the mother , and the nobilitie of the mother was manifest in the diuinitie of the sonne . and in another place ; gold was offered him as to a potent king ; frankincense , as to a great god ; and myrrhe , as to a mercifull redeemer , who came to offer vp his life for the saluation of all mankinde . the heauens were his heralds , angels his proclaimers , wise-men his worshippers . saith gregory vpon these words , cum natus esset iesus in bethlehem , &c. to this king borne we offer gold , when we shine in his sight by the claritie of diuine wisedome : wee offer frankincense , when by holy and deuout prayers we burne the cogitations of the flesh , vpon the altar of our hearts , which ascend a sweet sauour by our heauenly desires : we offer myrrhe , when we mortifie all carnall affections through abstinence . and leo pap. the wise-men and kings of the east adored the word in the flesh , wisedome in infancie , strength in infirmitie , the lord of majestie in humane veritie . and to giue infalled testimonie of their faith , what they beleeued with their hearts , they professed by three guifts , myrrhe to a man , gold to a king , frankincense to a god. hee was miraculous in his life , as being without sinne ; miraculous in his doctrine , for neuer man spake as hee did . and of his miracles we thus reade claudian : angelus alloquitur mariam , quo praescia verbo , &c. th'angell to mary speakes , and saith that she shall beare a sonne , and yet a virgin be . three chald'ae an kings to him three presents bring ; myrrhe to a man , and gold vnto a king ; incense to'a god. to proue himselfe diuine , in cana he turn'd water into wine . fiue loaues two fishes haue fiue thousand fed , when surplusage remain'd of meat and bread . to the borne-blinde he shew'd the suns bright rayes , who on th' vnknowne light did with wonder gaze . he caus'd the light on lazarus to shine , after he foure dayes in the graue had ly'ne . with his right hand he fainting peter stay'd ; but with his word , his faith more constant made . she that the bloudy issue had endur'd for many winters , by her faith was cur'd . the palsied man , who had been bedrid long , took vp his bed and walkt thence whole and strong . he cast out diuels by his word sincere : he made the dumbe to speake , and deafe to heare . he it was of whom some thinke virgil prophecied , eclog . in these words : vltima cumaei venit iam carminis atas . the last day 's come of the cumaean ryme ; a great one's now borne , from the first of time. the virgin is return'd with saturnes crowne , and now a new birth is from heav'n let downe . he was miraculous in his death . of whom elegant s. bernard thus speakes : how sweetly , lord iesus , didst thou conuerse with men ? how aboundantly didst thou bestow many blessings vpon man ? how valiantly didst thou suffer many bitter , hard , and intollerable things for man ? hard words , hard strokes , more hard afflictions ? o hard hardned and obdure sonnes of adam , whom so great sufferings , so great benignitie , so immense an ardour of loue cannot mollifie ! againe ; god loued vs sweetly , wisely , valiantly : sweetly , in assuming our flesh ; wisely , in auoyding sin ; valiantly , in suffering death ; but aboue all , in that cup which he vouchsafed to taste , which was the great worke of our redemption : for that , more than all , challenges our loue ; it gently insinuateth our deuotion , more iustly exacts it , more strictly binds it , more vehemently commands it . and in another place : in the passion of our sauiour , it behoueth vs three things more especially to consider ; the worke , the manner , the cause . in the worke , his patience ; in the manner , his humilitie ; in the cause , his charitie . patience singular , humilitie admirable , and charitie vnspeakeable . and now me-thinks i heare the redeemer and sauiour of the world thus speake from the crosse. huc me sidereo discendere fecit olympo , his me crudeli vulnere fixit amor , &c. loue drew me hither from the starry round , and here hath pierc'd me with a cruell wound . i mourne , yet none hath of my griefe remorse : whom deaths dire lawes in vaine intend to force . loue brought me to insufferable scorne , and platted on my head a crowne of thorne : it was meere loue , thy wounded soule to cure , made me these wounds vpon my flesh t' endure . it was my loue ( which triumphs ouer all ) that quencht my thirst with vineger and call. the loue which i to mankinde could not hide , with a sharpe speare launcht bloud out of my side . or'e me ( loue ) onely me , of kings the king , doth now insult ; who hither did me bring for others gaine , to suffer this great losse , to haue my hands and feet nayl'd to the crosse. now what do i for all this loue implore ? loue me againe , and i desire no more . thinke ( saith thomas de kempis ) of the dignitie of the person , and greatly lament , because god in the flesh was so contumeliously handled . ecce altissimus supra omnes , infra omnes deprimitur . nobilissmus dehonestatur ; speciocissimus sputo inquinatur , &c. behold how the most-high aboue all , is depressed below all : the most noble is vilified . the most faire spit vpon . the most wise derided . the most mighty bound . the most innocent scourged . the most holy crowned with thornes . the most gentle buffetted . the most rich impouerished . the most bountifull despoyled . the most worthy blasphemed . the most good despised . the most louing hated . the most knowing reputed foolish . the most true not beleeued . the most innocent condemned . the most skilfull physitian wounded . the sonne of god crucified . the immortall subiect to death and slaine . the lord of heauen and earth dying for the redemption of wretched and ingratefull seruants . sic de cruce suo christus loquitur . vide homo qua pro te patior , vide cla●es quibus conf●di●r . vide poenas quibus afficior , cum sit tantu● dolor exterior , interior planctus est gravior , dum ingratum te sic experior ? see what i for thee endure , nail'd to the crosse by hands impure . behold the paines i suffer here ! since outward griefe doth such appeare , how great then is my griefe within , whilest thou ( ingrate ) abid'st in sin ? briefely , the whole passion of christ , according to the sentence of dionysius , was for imitation , compassion , admiration , contemplation , inflammation , and thanksgiuing . according to that of thomas à kempis ; it is of diuine loue the incendiarie , of patience the doctrine , in tribulation the comfort . it is the solace of dissolution , the substance of holy compunction , the exercise of internall deuotion , the exclusion of desperation , the certaine hope of remission , the support of sharpe reprehension , the expulsion of peruerse cogitation , the repression of carnall temptation , the consolation of corporall imperfections , the contempt of temporall aboundance , the abdication of our proper affections , the restraint of superfluous necessitie , the exercise of honest conuersation , the inflammation to amendment of life , the induction to coelestial consolation , the approbation of brotherly compassion , the reparation of diuine contemplation , the argumentation of future blessednesse , the mitigation of paines present , the purgation from the fire future , and the great satisfaction for all our sinnes and offences whatsoeuer . briefely , the passion of christ is of a godly and religious soule the mirrhor , of our life the director , of the way to heauen the load-starre , of all tempests the shadow and protector , and of all soules ( in the houre of death ) the comfort and supporter . the passion of christ ( saith rabanus de laude crucis ) sustaines heauen , gouerneth the world , pierceth hell : in the first the angels are confirmed , in the second the people redeemed , in the third the enemie subdued . saint augustine in his sermon de natali domini , saith , that the maker of man was made man ; that he which gouerned the stars , should sucke the breast , that the bread should be hungry , the fountaine thirsty , the light should be darkned , the way should be weary , the truth should suffer by false witnesse , the iudge of the liuing and dead should by a mortall man be iudged , that iustice by injust men should be condemned , that discipline it selfe should be scourged , the prime branch crowned with thornes ; he that made the tree , be hanged on the tree , strength weakned , health wounded , and life made subiect vnto death . saint bernard in his first sermon de nativit . christi , vseth these words ; vt in paradiso terrestri quatuor fuere fontes , &c. as in the earthly paradise there were foure riuers which watered the whole earth ; so in christ , who is our paradise , wee may finde foure fountaines : the first is the fountaine of mercy , to wash away our sinnes by the waters of remission : the second is the fountaine of wisedome , to quench our thirst with the waters of discretion : the third is the fountaine of grace , to water the plants of good works with the springs of deuotion . &c. twelue most grieuous and intolerable sufferings of christ are obserued from the euangelicall historie ; his agonie sad and bloudy , than which spectacle , nothing since the creation of the world hath beene more admirable . secondly , that for so vile a price hee should be sold and deliuered vp to his wicked and bloud-thirsty enemies , by one of his owne disciples . . that with his hands bound , hee should be led like a captiue through the publique street . . that like a slaue hee should be so inhumanely scourged . . that his browes should be pierced with thornes . . that hee should be affronted with so many contumelies and injuries , as his face spit vpon , his cheekes buffetted , his head strooke with a rod , his party-coloured vesture , and hee brought to be arraigned at the bar for a malefactor . . that he was held more vile and vnworthy than the murtherer barabas . . that vpon his wearie and bruised shoulders he should be forced to beare that crosse on which he was to suffer . . that hee was adiudged to suffer so long and lingering a death . . that when he was nothing but sorrow and anguish , and paine all ouer , yet he should be so scornefully derided of his enemies . . that he beheld his most innocent mother present in all his torments . . that when his most holy body hung in the aire and sunnes meridian heate , bloudy all ouer , the fountaines of his veines being emptied , and his bowels dried vp ; demanding but a little water , they offered him gall and vineger . who euer heard such things ? who euer suffered the like things ? bonaventure in his sixtieth sermon , de tempore , obserueth his sufferings to be vnspeakeable , from ten circumstances : first , the nobilitie of the sufferer . . the sensibilitie of the patient members . . the atrocitie of the punishment . . the crudelitie of the afflicters . . the iniquitie of the iudges . . the multiplicitie of the torments . . the vilitie of the place . . his societie forsaking him . . the diuturnitie of the paine . . the varietie of his contumelies . the multiplicitie and vniuersality of his torments may appeare by that which is spoken , he was afflicted in his whole body , he was bound vnto a pillar , and scourged all ouer : he suffered in euerie member by it selfe ; in his head , by being strook with a reed , and wearing a crowne of thornes ; in his eyes , by being blinded , and b● his often weeping ; in his cares , by the peoples acclamations and loud blasphemies ; in his face , by buffets and spitting ; in his tast , by drinking vineger and gall ; in his hands and feet , by the nailes strook thorow them , by which he was fastned to the crosse. the meditation wherof ought to begin in compassion of his grief and sufferings , to make vs the more inflamed with the loue of him so mercifull a redeemer . at whose death , wee reade in the euangelist saint matthew , that from the sixth houre there was darkenesse ouer all the land vnto the ninth houre . and verse . the vaile of the temple was rent in twaine from the top to the bottome , and the earth did quake , and the stones were clouen , and the graues did open themselues , and many bodies of the saints which slept , arose and came out of the graues after his resurrection , and went into the holy city , and appeared vnto many , &c. now concerning this great eclipse and earthquake , there be diuers testimonies out of ethnyck writers . phleganius a greek author , ( of whom suidas maketh oft mention ) hath these words , in the fourth yere of the two hundred and fourth olympiad ( which was in the eighteenth yeare of the reigne of tiberius caesar , in which our sauiour suffered ) there was an eclipse of the sun , the greatest that had euer before been seene , or found to be recorded in writing ; which continued from the sixt vnto the ninth houre : and during this eclipse , the trembling of the earth was so great in asia and bithynia , that infinite structures of great magnificence and strength were vtterly demolished . concerning this eclipse , you may reade bellarmine , lib. . de septem verbis , thus : saint mathew saith there was darknesse ouer the face of the earth , from the sixth houre to the ninth . and saint luke , cap. . and the sunne was darkned : three difficulties ( saith he ) are here to be explained ; first , that the sun vseth to be deficient in his light , by reason of the interposition of the new moon , when she is directly interposed betwixt it and the earth ; which could not happen at the death and passion of our sauior , because it was not then conioyned with the sunne , which hapneth in the new moone onely , but was opposed to the sunne as being in her plenitude or fulnesse ; for then was the feast of easter among the iewes , which according to their law beginneth the fourteenth day of the first moneth . againe , if in the passion of christ the moone were conioyned with the sun , yet the darkenesse could not continue the space of three houres , that is , from the sixt houre to the ninth ; for the totall eclipse of the sunne cannot endure long , especially if it be obscured all ouer , so that it shadoweth the whole body of the sun , and that his dimnesse cannot properly be called darkenesse : for the moone is moued with more swiftnesse than the sunne in it's owne proper motion , and for ●hat cause cannot obumbrate the sunne but for a short season , for it quickely giueth place , leauing the sunne free to his owne proper lustre . lastly , it can neuer happen , that by reason of the conjunction with the moone , the sunne can leaue the world in vniuersal darkenesse : for the moone is much lesse than the sun , nay not so great in compasse and quantitie as the earth , and therefore by the interposition of it's body the moone cannot so shadow the sun , to leaue the whole earth in darknesse . now if any shall obiect and say , that the euangelist spake onely of the vniuersal land of palestine ; that likewise may be very easily refuted . first , by the testimonie of dionisius areopagita , who in his epistle to holy polycarpus affirmeth , that he himselfe beheld that defection of the sun , and the horrible darkenesse then spred ouer the earth , being at the same time in the city of heliopolis , which is scituate in aegypt . moreouer , phlegon a greeke historiographer , and a gentile , saith , that in the fourth yeare of the two hundred and fourth olympiad , a great and remarkable defect of the sun was obserued , the like neuer before seene ; for the day at the sixth houre was turned into tenebrous night , insomuch as the starres were visibly seene in the firmament . and this historian liued in greece , and far remote from iudaea . origines against celsus , and eusebius in his chronicle , to the thirty third yeare of christ cite this author . of the same witnesseth lucianus martyr , saying , seeke in your annals and you shall finde , that in the time of pilat , the sunne being banished the day , gaue place to darkenesse . these words ruffinus vseth in his translation of his ecclesiastical history into the latine tongue . so likewise tertullian , in apollogeticon : and paulus orosius in his historie . but all these doubts may be decided , and these difficulties be easily made plaine : for where it was said , that the defect of the sunne still happeneth in the new moone , and not when it is at the full , most true it is in all naturall eclipses : but that which happened at the death of our sauior was singular and prodigious , which could onely be done by him who created the sunne , the moone , the heauens , and the earth . for dionysius areopagita , in the place before cited , affirmeth , that himselfe , with one apollophanes , saw the moon about mid-day , with a most swift and vnusuall course haste vnto the sunne , and subiect it selfe vnto it , and as it were cleaue thereunto , vntill the ninth houre , and then by the same way returne to it 's owne place in the east . concerning that which was added , that no defect in the sun could possibly continue for the space of three houres together , so tha● darkenesse might ouershadow the whole earth : it is thus answered , most true it is , that in an vsuall and naturall eclipse it remains infallibly so ; but this was not gouerned by the lawes of nature , but by the will of the omnipotent creator , who as he could carry the moone with a swift course from the orient , to meet with the sunne in the meridian , and after three houres returne it backe into it's owne place in the east ; so by his power he could bring to passe , that these three houres hee could stay the moone with the sunne , and command her to moue neither more slowly nor swiftly than the sun. lastly , where it was said , that it was not possible this eclipse should be seene ouer the face of the whole earth , considering that the moone is lesser than the earth , and therefore much lesse than the sunne ; there is no question but true it is , if we reflect but vpon the interposition of the moone alone : but what the moone of it selfe could not do , the creator of the sunne and moone had power to do . for things created can doe nothing of themselues , without the aid and co-operation of the creator . and whereas some may obiect and say , that through the darkenesse made by the thicke and dusky clouds , the light might be obscured from the vniuersall face of the earth . neither can that hold currant ; for then those foggie and tenebrous clouds had not only couered the sunne and the moone , but those very stars also , which by reason of that darkenesse were visible , and manifestly discouered to shine in the firmament . now there are diuers reasons giuen , why it pleased god almightie , that at the passion of our sauior the lord of life , such darkenesse should be ; and two especially : the first was , to signifie the apparant blindenesse of the iews , which was then , and doth still continue . according to the prophecie of esay , for behold , darkenesse shall couer the earth , and thicke darknesse the people , &c. the second cause was , to shew the great and apparant sinnes of the iewes : which saint hierome in his comment vpon saint mathew doth thus illustrate ; before , ( saith he ) euill and wicked men did vex and persecute good and just men : but now impious men haue dared to persecute and crucifie god himselfe , cloathed in human flesh . before , citisens with citisens had contention ; strife begot euill language , ill words , and sometimes slaughter : but now , seruants and slaues haue made insurrection against the king of men and angels , and with incredible audacitie nailed him vnto the crosse. at which the whole world quaked and trembled , and the sunne it selfe , as ashamed to looke vpon so horrible and execrable an act , withdrew his glorious lustre , and couered all the aire with most terrible darknesse . thus you haue heard the incarnation , life , doctrine , miracles , and death of the blessed redeemer of the world , god and man ; from whom we ground our christian religion . now because i had occasion to speake of the turkish alcaron , and the apparant absurdities contained therein , it shall not be amisse to insert somthing concerning the authour thereof ; that comparing his life with his doctrine , the basenesse of the one may make the blasphemies of the other appeare the more odious and abhominable . platina writeth , that he was descended nobly : but his authoritie is not approued . therefore i rather follow pomponius lata , in his abridgement of the romane historie : who , agreeing with other authentik authors , deriues him from an ignoble , vile , & obscure linage . some say he was an arab , others a persian : nor are either of their opinions to be reiected , because at that time the persians had the predominance ouer arabia . his father was a gentile and an idolater ; his mother a iew , and lineally descended from ismael the son of abraham by his bond-woman hagar . he was of a quicke and actiue spirit , left an orphant , and being yong , was surprised by the scenites , who were of the arabs in africa , and liued as theeues and robbers . being by them sold vnto a rich merchant named adimonepli , because the lad was wel featured and quicke witted , hee vsed him not as his slaue , but rather as his sonne . who accordingly mannaged all his masters affaires with great successe , trading dayly both with iewes and christians ; by reason of which hee came to be acquainted with both their lawes and religions . his master died without issue , leauing his widow who was about fifty yeares of age , named ladigna , wonderous rich : shee after tooke mahomet to husband , by which mariage hee suddenly became , of a poore slaue , a wealthy master of a family . about that time one sergius a monke , a debosht fellow , of a spotted life and base condition , ( who for maintaining of sundrie dangerous heresies , was fled out of constantinople , and for the safegard of his threatned life , thought to shelter himselfe in arabia ) in processe of time grew into great acquaintance and familiaritie with mahomet ; who consulted together and began to proiect great matters . now mahomet hauing before been entred into the study of magicke or necromancie , resolued to persuade the gentiles that he was a prophet . to prepare which , hee had practised diuers iugling trickes , by which his wife and his owne houshold were first abused . to further which credulitie , hee was troubled with the falling sickenesse : at which his wife and the rest of her neighbours being amased , he made of that this diuellish vse , to persuade them , that at such time as the fall took him , the angell of god came to confer with him , and hee being but mortall , and not able to endure , his diuine presence , was forced into those sudden agonies and alterations of spirit . this being generally reported , and confidently beleeued , his wife soon after died , leauing him her vniuersall heire of great possessions and mighty summes of money : which both emboldened and strengthened him in his diabolicall proceedings ; so that by the assistance of sergius the monke hee now openly proclaimed himselfe a prophet , and sent of god to prescribe new lawes vnto the nations . and hauing before made himselfe skilfull in all their lawes , the better to countenance and corroborate this his innouation , he thought to accord with the iewes in some points , to continue them his friends ; and in some things with the christians , lest he should make them his enemies . he likewise complied with diuers heretiques : with the macedonians he denied the holy-ghost to be god ; with the nicolaitans , he approued the multiplicitie of wiues , &c. on the other side , he confessed our sauiour christ to be an holy man , and a prophet ; and that the virgin mary was an holy and blessed woman , whom in his alcaron he much extolled . with the iews he held circumcision ; with many other of their ceremonies . besides , his religion gaue all the abhominable vices of the flesh , free scope and libertie : which drew vnto his new sect much confluence of people from many nations and languages , to be his abettors and followers . his booke he called the alchoran : and lest his diuellish impieties and absurd impostures should be examined , and by that meanes discouered , hee made it a penaltie of death for any man , to argue or make difficultie of any tenent contained therein : making protestation , that they ought to be supported & maintained by armes , and not by arguments . his first attempt was , to set vpon the confines of arabia ; heraclius being then emperor , who held his seat at constantinople , at the same time boniface the first was pope , and honorius his successor . the newes of this great insurrection comming to the emperors eare , he prepared to suppresse it with all speed possible ; and to that end he entertained into his pay the scenites , a warre-like people of arabia , who before had in their hearts much fauoured mahomet ; by whose aid , in the first bloudy conflict he was victorious , and dispersed this new sect , and had hee followed his present fortune , he had quite abandoned it from the face of the earth . but supposing them by this first defeat sufficiently disabled , and himselfe secured , hee failed to keepe promise with the scenites , and detained their pay : who in meere despight , that they had bin deluded and so injuriously dealt with , ioyned themselues with mahomets dis-banded forces , and by reason of his former r●putation , elected him their captaine and generall , growing in time to that strength and boldnesse , that they attempted diuers places in the roman empire , entring syria , and surprising the great city damas ; inuading egypt , iudaea , with the bordering prouinces : persuading the saracins and people of arabia , that the land of promise solely appertained vnto them , as the legitimate successors vnto their father abraham and sarah , from whom they deriued their name . thus animated by the successe in these wars , he was suddenly puft vp with a vain glorious ambition to conquer and subdue the whole world . his next expedition therefore he aimed against the persians , a nation at that time very potent , and held to be inuincible . his first aduenture succeeded ill , for his army was defeated : but after hauing re-allyed his forces , in his second attempt fortune so fauoured him , that hee compelled them to embrace his religion . briefly , ( and to auoid circumstance ) after he had run through many hazards , and prosperously ouercome them , he was poysoned , and dyed ( according to sabellicus ) in the fourtieth yere of his age . and because he had told his complices and adherents , that his body after his death should ascend into heauen , they kept it for some dayes vnburied , expecting the wonderment ; so long , till by reason of the infectious stench thereof none was able to come neere it . at length they put it into a chest of iron , and carried it to mecha a city of persia , where it is stil adored , not onely of the people of the east , but the greatest part of the world , euen to this day . and so much concerning the impostor mahomet . with which relation the most approued authors agree ; as platina in the liues of the popes , blond●● in his booke of the declining of the roman empire , baptista ignatius , in the abridgement of the emperours , the annals of constantinople , nauclerus antoninus , and others . and now when i truly consider the stubborne atheist , the misbeleeuing mahumetan , and stiffe-necked iew , it putteth mee in minde of that of the psalmist , is it true , ô congregation ? speake ye iustly , ô sonnes of men ? iudge ye vprightly ? yea rather ye imagin mischiefe in your hearts , your hands execute crueltie vpon the earth . the wicked are strangers from the wombe , euen from the belly haue they erred and speak lies : their poyson is euen like the poyson of a serpent , like the deafe adder that stoppeth his eares , which heareth not the voice of the inchanter , though he be most expert in charming . breake their teeth , ô god , in their mouthes , breake the jawes of the yong lions , ô lord ; let them melt like the waters , let them passe away : when he shooteth his arrows , let them be broken ; let them consume like a snaile that melteth , and like the vntimel● fruit of a woman , that hath not seene the sunne , &c. amongst theodore beza's epigrams , those which by a more peculiar name he inscribeth icona's , i reade one of religion , in the manner of a dialogue . quae nam age tam lacero vestita incedis amictu ? religio summiver a patris sorholes , &c. what art thou in that poore and base attyre ? religion . the chiefe father is my sire . why in a robe so thread-bare , course , and thin ? fraile riches i despise , which tempt to sin . vpon what booke do'st thou so fix thine eyes ? my fathers reue'rend law , which i much prise . why do'st thou go thus with thy breasts all bare ? it fits those best that truths professors are . why leaning on a crosse ? because indeed it is my welcome rest , none else i need . but wherefore wing'd ? because i looke on high , and would teach men aboue the starres to fly . and wherefore shining ? it becomes me well , who all grosse darknesse from the minde expell . what doth that bridle teach vs ? to restraine all the wilde fancies of the brest and braine . but wherefore death do'st thou beneath thee tread ? because by me ev'n death it selfe lies dead . this shewes the qualitie and estate of true religion and the professors thereof , which is builded on the messi●● , whom the peruerse and obstinate iewes will not euen to this day acknowledge . concerning which i obserue an excellent saying from gregorie , pap. the iewes ( saith hee ) would neither acknowledge iesus christ to be the sonne of god , by the words and testimonie of his heralds and fore-runners the prophets , not by his infinite miracles ; and yet the heauens knew him , who leant him a bright star to light him into the world . the sea knew him , who against it's own nature made it selfe passable for his feet . the earth knew him , which shooke and trembled at his passion . the sun knew him , who hid his face and withdrew his beames from beholding so execrable an obiect . the stones and buildings knew him , who split and rent themselues asunder . the graue and hell knew him , the one by yeelding vp the dead , the other by witnessing his descension . thus according to my weake talent ( crassa minerva ) i haue spoke something generally of those three religions still continued in the world . as for the differences betwixt our church and the church of rome , i must needs confesse my weaknesse no way able to reconcile them , or determin betwixt them : and therefore i leaue that to those of greater knowledge and iudgement . but as touching iudaisme and mahumetisme , i conclude with an epigram transferred out of the greeke tongue into the latine , and by me thus paraphrased : pinxisti pulchrae super , pha●tonta tabella : altera deucalion picta tabella tua est , &c. a painter on one table figured had yong phaet●● , as he the guidance had of the sunnes chariot . in another stood dencalion , as hauing scap'd the flood . these hauing done , he call'd an artist forth , and ask'd him what he thought these two were worth ? who after he had both considered well , answer'd , what they be worth i cannot tell : but if what they be worthy , you desire to know , th' one , water ; the other 's worthy fire . the emblem . it representeth a man amongst rockes and concaue mountains , speaking softly vnto himselfe when the woods and groues are silent ; but when he eleuateth his voice into a loud clamor , the echo with a re-doubled sound resulteth vpon him . according with that of saint bernard , quando fidelis , & humilis , & fervens oratio fuerit , coelum hand dubie penetrabit , vnde certum est quod vacua redire non potest . i. where thy prayer is humble , faithfull , and feruent , it doubtlesse pierceth the heauen , from whence most certaine it is that it cannot returne empty . as also that in the apostle saint iames , vers . . acknowledge your faults one to another , and pray one for another , that you may be healed ; for the prayer of a righteous man availeth much , if it be fervent . and luke . . and i say vnto you , aske and it shall be giuen vnto you , seeke and ye shall finde , knocke and it shall be opened vnto you● for euery one that asketh receiueth , and he that seeketh findeth , and to him that knocketh it shall be opened . according to the psalmist , cl●●●verunt iusti , & dominus exandivit eos . the motto to this emblem is , ora & d●bitur . vpon which the composer thus writes : intensis opus est clamoribus , vt sonet echo , dum strep●● exigno murmure , nympha silet ; nympha tacet , tacitis : sed surgat ad athera clamor mox , responsa tibi , vel geminata dabit vota quid effundis , summis innata labellis ? ad , tepidas coeli , non patet aula preces : tende lat us clamore , deus responsa remittet , hic pia mens , hic vox fervida pondus habent . ¶ thus paraphrased onely loud clamors make the echo speake ; whisper to her , and silence shee 'l not breake . shee 's to the mute , mute : let thy voice sound hye , and thou shalt heare her doubly make reply . why with close muttering lips then do'st thou pray ? thy luke-warme words to heav'n can make no way . but stretch thy lungs in clamor , and god then will answer and re-answer thee agen . an excellent morall from the same emblem may be collected to this purpose ; vbi . percontator , ibi est garrulus . agreeing with that of seneca , alium silere cum volis , prius sile . i. when thou desirest that another man should be silent , hold thou thy peace . and phocion saith , silence is a gift without perill , and a treasure without enemies . and salust , silence is more safe than speech , especially when our enemies are our auditors . and of women it is said , they are much more apt to conceiue children , than conceale secrets . but of men archimides saith , he beareth his misery best , who hideth it most . non vnquam tacuisse nocet , nocet esse loquitum : i. of silence it hath neuer repented me , but of speech often . and lactantius informeth vs concerning the vertue of silence , that as the viper is torne asunder when shee produceth her yong , so secrets proceeding from their mouthes which are not able to conceale them , are for the most part the vtter ruin of those which reueale them . according to that of the poet ; quaerit aquas in aquis , & poma fugantia captat tantalus , hoc illi garrula lingua dedit . tantalus his punishment in hell for his too much loquacity , was , to be thirsty in the midst of water , and hungry where there was plenty of fruits . nature hath afforded vs double eyes and eares to behold all objects , and to listen vnto all voices and sounds : but to warne vs that we should be sparing in our speech , shee hath afforded man but one tongue , and that portall'd with lips , and percullis'd with teeth ; neere to which are placed all the fiue sences , to signifie vnto vs , that we ought to speake nothing rashly without their connsell and aduice ; with the helpe of the faculties of the soule , which are reason and vnderstanding , which haue their residence in the braine . vpon the like occasion you may reade iacobus catsius speaking thus : muta sub obscuris habitaret vallibus echo , ni foret alterius garrulitate loquax : illa silet , quoties presso silet ore viator . discit & à populo praetereunte loqui : ora loquax premeret , nisi percontator adesset ; hoc duce , tentat opus livida lingua suum . probra creat qui multa rogat , qui commodat aurem : turpia sinistris furta receptor alit . ¶ thus paraphrased : dumbe would the echo in darke vallies lye , did not the prating traueller passe by : let him be silent , and she talke forbeares , for nothing she relates but what she heares . did no man aske , no answer she would make ; and neuer spoke to any but that spake . who lists to bad things may be thought a chiefe : for , where is no receiuer , there 's no theefe . a meditation vpon the former tractate . i. if i into my selfe turne not mine eyes , not possible that i my selfe should know . or if i looke within me , then i show so foule and monstrous , i my selfe despise ; ii. because i nothing can praise-worthy finde , but rather subiect vnto reprehension : there , vice with vertue are at loud contention , and hath the conquest both of heart and minde . iii. the more my conscience i examine , still the more corrupt it to my sence appeares ; so stain'd , so spotted , that not all my teares can wash it cleane from the least thought of ill. iv. from the first houre that i began to sin , i haue gon on without the least cessation , neglecting all the meanes of my saluation : nor ending yet where i did first begin . v. how horrid my offenres be , i know , and how dis-tastefull in my maker's sight : yet chuse the wrong path , and forsake the right , and willingly vnto my ruin go . vi. i commit blushing sinnes , and without shame , sinnes grievous ; yet lament them not at all . wrath i deserue , yet for no mercy call : how then , that which i seeke not , can i claime ? vii . and therefore haue deserv'd torments perdurable : for i am a dead limbe , sencelesse of paine ; and where's no feeling , surgeons art 's in vaine : for all that are so gangren'd are incurable . viii . i am a dissolute wretch , yet do not i seeke to correct that which i finde amisse . the aime i haue is to attaine to blisse , and yet the meanes by which 't is gain'd , i fly . ix . vnto those sinnes of which i late repented , and quite abiur'd , with greedinesse i turne : and when for them i was about to mourne , my waiward will to sport and mirth consented . x. the pit i late fell in , i cannot shun ; to which my neighbour i together drew : i follow onely that i ought to'eschew , and meerely into things forbidden run . xi . when i should weepe , and pray with great deuotion , for pardon of ills done , and good neglected ; i finde my cogitations interjected , ready to banish thence each god●y motion . xii . gods wisedome , goodnesse , and his pow'r i see , the world to make , to order , and protect : but i that great and glorious worke neglect , yet knowing it created was for me . xiii . a concordance most permanent and stable , 'twixt the blest angels and the heav'ns i find , in what an vnion they are all combin'd : yet i to make mine owne peace am not able . xiv . i , 'twixt the stubborne iew , and stupid turke , a profest christian , in the middlerest : i know their errors , and their ills detest , yet cannot i my selfe do one good worke. xv. and though i am not ( like the other ) bold by arguments or armes thee to oppose , as one of thy profest and open foes ; yet in thy seruice i am weake and cold . xvi . though i ( like them ) do not with might and maine make me of thy contempt the common theme , and wilfully thy dietie blaspheme ; o yet , how oft take i thy name in vaine ! xvii . which of vs then deserues the harder lot ? they , who through ignorance thy mercy fly , or else perchance would honour thee ? or i that know my masters will , and do it not ? xviii . strengthen my weakenesse then , my shrinking stay ; support me falling , with thy powerfull hand , so onely shall i able be to stand , to serue thee truly , and thy will obey . xix . so shall no schisme , no heresie , no error , thy chosen temple ( this my brest ) inuade : so i thy constant champion shall be made , free from all present feares , and future terror . agnoscit reus . ignoscit deus . ey sumptib : christoph : beeston . generos : the argvment of the sixth tractate . the heart of man bee'ng so adverse to goodnesse , and so apt to pierce things most retruse ; a course exprest , on what it chiefely ought to rest . a scruteny made , where , and when the spirits were created . th●n , of lucifer , the chiefe and prime of angels , in the first of time : his splendor , pride , and how he fell in battell by prince michael : their fight , their armes ; the triumph great made in the heav'ns for his defeat . their number that revolted , and how long they in their grace did stand . some other doubts may plaine appeare , which to this argument cohere . the second argument . the mighty pow'r of god was showne , when the great dragon was o'rethrowne . the powers . than th' heart of man ( since made by sinne impure ) there 's nothing more inconstant and vnsure ; through all incertainties trauelling still ; for nothing can it's empty corners fill . wandring in deviations crook'd and blinde , enquiring after things it cannot finde . as oft as any vaine thoughts thence arise , one growing to a second , multiplies ; till they at length to infinites extend , and then not one , but doth our god offend . they hourely toile and labour in vnrest , and yet when all are sum'd vp , bad 's the best . the hearts vaine thoughts are in continuall warre , dissonant 'mongst themselues , and hourely jarre : they thinke of past things , cast what 's to ensue ; old projects they destroy , and build vp new : what 's ruin'd , to erect ; and then the same this way and that way diuersly to frame . they will not now , and then againe they will ; altring the purpose , changing counsels still : first this , then that , now early , and then late ; and neuer remaine constant in one state . and as the mill , that circumgyreth fast , refuseth nothing that therein is cast , but whatsoeuer is to it assign'd , gladly receiues , and willing is to grynd ; but if the violence be with nothing fed , it wasts it selfe : ev'n so the heart mis-led , still turning round , vnstable as the ocean , neuer at rest , but in continuall motion ; sleepe or awake , is still in agitation of some presentment in th' imagination . if to the mill-stones you shall cast in sand , it troubles them , and makes them at a stand ? if pitch ? it chokes them : or if chaffe let fall ? they are employ'd , but to no vse at all . so , better thoughts molest , vncleane thoughts staine and spot the heart ; when those idle and vaine , weare it , and to no purpose . for when 't is drowsie , and carelesse of the future blisse , and to implore heav'ns aid , it doth imply how far is it remote from the most-high . for whilest our hearts on ter●hen things we place , there cannot be least hope of diuine grace . now in this wretched state of our humanity , we are besieg'd first by this mundane vanitie . then , curiositie one way persuades , pleasure vpon the other side inuades : here lusts assault , there enuy makes his battery : on this part pride's intrencht● and on that , flattery : then sloth corrupts it , or ambition swells it ; wrath burnes it , else base auarice compells it to dote on drosse ; deceit seekes to disguise it , and all the deadly sinnes at once surprise it . and why ? to retaine god it hath no will of it's sole power , it 's empty round to fill . and that 's the cause it deviates and strayes by curious searching into vnknowne wayes , to finde what best might sate it ; but in vaine : for till it shall returne to him againe by whom it was created , ( the sole-blest ) it well may seeke , but neuer shall finde rest . now god , as he commands , so doth persuade to make that onely his , which he hath made . but we are ( whilest we from his precepts vary ) rebellious to our selues , and contrary : neither can we our stubborne hearts subdue , till we submit vs to the onely true and liuing god. and that 's the reason why , about , our wandring cogitations fly , fashioning more chimaera's in one hower , than we to compasse in an age haue power . for whilest not vnto him vnited , we must in our selues of force diuided be : to whom we cannot come , tow'rds whom not moue , but by the steps of charitie and loue. in whom no int'rest we can haue , vnlesse in all things we humilitie professe : nor can we humble be , so to aspire , vnlesse by industry the truth t' acquire . and therefore we must in this sincere truth our selues examine , how we spend our youth , manhood , and age ; and then by searching finde how fraile weare , how'vnstedfast , and how blinde . and next , when we our miseries haue skan'd , sifting all actions that we take in hand , how vaine they are ; necessitie will leaue that consequent behinde , that we must cleaue onely to that great pow'r , nor from it shrinke , without which , we nor moue , nor speake , nor thinke . and because we haue falne from him by sin , to intimate , there is no way to win our peace and reconcilement , or dispence with our transgression , but true penitence . i thus proceed : great hath the decertation bin 'mongst the learned men , 'bout the creation of blessed angels . some of them haue said , they many worlds before this world were made , to'attend th' almighty . others haue againe , so curious a scrutinie held vaine , and almost irreligious ; aiming still to penetrate into his secret will without his warrant : and conclude , that they had with the light subsistence the first day ; were ( with it ) made of nothing , had no being at all till then . the fathers disagreeing about this point , some haue opinion held , ( but by the later writers since refel'd ) as hierome , ambrose , gregory nazianzen , cassianus , damascenus , origen , hilary , basil : these with others , were resolv'd , that because nothing doth appeare from moses , in his booke of things created , concerning them , that they were fabricated long time before . againe , because saint paul ( writing to titus ) saith , god first of all , before the world , th' hope of eternall life promis'd to vs , [ &c. ] hence they maintaine this strife , interpreting the text , er'e the creation . which words include ; if before god did fashion all things that being haue in earth or heauen , there must be some to whom this power is giuen , and those the angels . but on this assertion learned saint austin layes a great aspersion : affirming them with th' heav'ns emperiall made , and that before , they no existence had . saint paul interpreting ; th' almighty gaue this promise and blest hope , mankinde to saue from all eternitie , to elevate mans fall , in that pure lambe immaculate , his sonne and our deare sauiour . and thus opinion'd were graue athanasius , gregory , theodoret , epiphanius , with diuers others : which no sooner mov'd was in the lateran councell , but approv'd of all the bishops , as of both the best . which in the sacred scripture is exprest : for thus 't is writ , god ended the seventh day the worke he made , ( for so doth moses say ) and in the day whch he his sabbath nam'd , rested from all the worke which he had fram'd . which vniuersall word perforce doth carry spirituall things , as well as elementary . such as before the world thinke them created , in many doubts themselues haue intricated . i would ( besides ) haue them resolue me , how ( vnlesse his worke imperfect they allow ) it can with reason stand , that if they were in time before time was , and with sincere faith and obedience had so long aboad , they onely then revolted from their god ? should this be granted , it must needs inferre strong argument , a second way to erre ; namely , that no coelestiall hierarchy , subiects of that eternall monarchy , ( who haue remain'd , as by the world appeares , in blest estate so many thousand yeares ) but , notwithstanding the great grace th' are in , may slide like lucifer , and fall by sin. which the church holds erronious . be it then granted , that god did make the angels when th' imperiall heav'ns were fashion'd , at first pure and without sin , for euer to endure ; had they not falne through proud imagination , by which they then incur'd his indignation . for nothing euill can from him proceed ; so much the text implyes , where we may reade , god said , when he his rare worke vnderstood , all things that i haue made be greatly good . and lest the church might that way be deluded , 't is in the lateran councell thus concluded : all spirits were created pure at first ; but by their selfe-will after made accurst . to make things cleare : although we must confesse , that moses doth not in plaine termes expresse , when , how , and in what order angels were at first created ; yet it will appeare , how that their essences , and natures bright were signified by names of heav'n and light. and though they seeme forgotten in that text , obserue how other scriptures are connext , to giue them name and being . in that oad in which the three blest children prais'd their god in the hot flames ; to giue to vnderstand , that angels were the worke of his great hand , o all ye workes of god the lord ( say they ) blesse , praise , and magnifie his name for aye : praise him ye heav'ns , ye angels praise the lord. let vs to daniels adde the psalmists word , praise him all ye his angels . some haue said , that angels were the last worke that god made ; but most absurdly . he in iob thus sayes ; when the stars of the morning gaue me praise , then all the angels ( of my sonnes the choice ) extold my name with an exalted voice . now when the great and most diuinely wise , did the rare fabricke of the world deuise , and by the vertue of his word create the heav'n and earth in their so goodly state ; he made the angels in the first of time , of substances most noble and sublime . amongst which lucifer was chiefe ; and hee , as he might challenge a prioritie in his creation , so aboue the rest a supereminence , as first and best : for he was chiefe of all the principalities , and had in him the three stupendious qualities of the most holy trinitie , which include first , greatnesse , wisedome next , then pulchritude . the greatnesse of the sonne and holy spirit , the father is , which they from him inherit . now of the father and the holy-ghost , the wisedome is the sonne , ( so stiled most . ) the father and sonnes pulchritude is he that 's the third person in the trinitie . and though of angels the great pow'r be such as hath in scripture been extolled much , for their nobilitie and excellence : as first of michael , whose pre-eminence daniel relates , as naming him for one of the prime angels that attend the throne . as raphael , who told tobit , of the seuen that still before th' almighty stand in heav'n , himselfe was one . or as the seraphim , who ( as the holy prophet speakes of him ) with a cole toucht his lips , ( from th' altar tooke . ) or as of gabriel , whom the holy booke mentions ; who to the earth made proclamation , of our most blessed-sauiors incarnation . yet aboue these was lucifer instated , honor'd , exalted , and much celebrated . and therefore many of the learned striue , his greatnesse from ezechiel to deriue : for thus he saith , ( and what he doth infer 'gainst tyrus , they conuert to lucifer . ) thou sealst the sum vp , art in wisedome cleare , thy beauty perfect doth to all appeare : thou hast in eden , gods faire garden , been ; each pretious stone about thy garment's seene , the ruby , topaz , and the diamond , the chrysolite and onyx there were found ; the iasper and the saphyr , dearely sold , the emerald , the carbuncle with gold. the timbrel and the pipe were celebrated for thee in the first day thou wert created . thou art th' anointed cherub , made to couer , thee i haue set in honour aboue other , vpon gods holy mountaine placed higher : thou walked hast amidst the stones of fire . at first , of thy wayes , perfect was the ground , vntill iniquitie in thee was found : thy heart was lifted vp by thy great beauty , therein tow'rds god forgetfull of thy duty , by reason of thy brightnesse , ( being plac't ' boue them ) thy wisedome thou corrupted hast . but to the ground i 'le cast thee flat and cold , lay thee where kings thy ruin may behold : in thy selfe-wisedome thou hast been beguild , and by thy multitude of sinnes , defil'd thy holinesse : a spirit still peruerse , stain'd by th' iniquitie of thy commerse . therefore from midst of thee a fire i 'le bring , which shall deuour thee : into ashes fling thee from thy height , that all the earth may see thee . this i haue spoke ; and who is he can free thee ? their terror , who did know thee heretofore , ( most wretched ) thou shalt be , yet be no more . in this , the prophet ( as these would allude ) striues in this first-borne angell to include all wisedome , pow'r , gifts , ornaments , and graces , which all the rest had in their seuerall places . god , this precelling creature hauing made , with all the host of angels , ( some haue said ) he then began the vniuersall frame , the heav'ns , sun , moon , and stars , and gaue them name . then , earth and sea , his diuine will ordain'd , with all the creatures in them both contain'd . his last great workemanship , ( in high respect , of reason capable , and intellect , but to the angels natures much inferior , who with th' almighty dwell in th' heav'ns superior , to all eternity sounding his praise ) man , ( whom from dust he did so lately raise ) subsists of soule and body : that which still doth comprehend the vnderstanding , will , and memorie , namely the soule , ( partaker of those great gifts ) is th' image of the maker . the nature of the body , though it be common with beasts , yet doth it disagree in shape and figure ; for with eyes erected it beholds heav'n , whilest brutes haue looks deiected . this compos'd man is as a ligament , and folding vp in a small continent , some part of all things which before were made ; for in this microcosme are stor'd and layd connexiuely , as things made vp and bound , corporeall things with incorporeall . found there likewise are in his admired quality , things fraile and mortall , mixt with immortality . betweene those creatures that haue reason , and th' irrationall , who cannot vnderstand , there is a nature intermediate , that 'twixt them doth of both participate . for with the blessed angels , in a kinde , man doth partake of an intelligent minde ; a body with the beasts , with appetite , it to preserue , feed , cherish , and delight , and procreate it 's like in shapes and features . besides , man hath aboue all other creatures , that whereas they their appetites pursue , ( as solely sencible of what 's in view , and gouern'd by instinct ) mans eminence hath pow'r to sway his will from common sence ; and ( besides earthly things ) himselfe apply to contemplate things mysticall and hye . and though his excellence doth not extend to those miraculous gifts which did commend great lucifer at first , in his majoritie , yet in one honour he hath iust prioritie , before all angels to aduance his seed : since god from all eternitie decreed , that his owne sonne , the euerlasting word ( who to all creatures being doth afford , by which they first were made ) should heav'n forsake , and in his mercy , humane nature take . not that he by so doing should depresse the diuine majestie , and make it lesse ; but humane frailtie to exalt and raise from corrupt earth , his glorious name to praise . therefore he did insep'rably vnite his goodhood to our nature , vs t' excite to magnifie his goodnesse . this grace showne vnto mankinde , was to the angels knowne ; that such a thing should be they all expected , not knowing how or when 't would be effected . thus paul th' apostle testates : 'mongst the rest , without all opposition , be 't confest , of godlinesse the mysterie is high ; namely , that god himselfe apparantly is manifest in flesh , is iustify'd in spirit ; by the angels clearely ' espy'd ; preacht to the gentiles , by the world beleev'd ; into eternall glory last receiv'd . with pride and enuy lucifer now swelling against mankinde , whom from his heav'nly dwelling , he seemes in supernaturall gifts t' out-shine , ( man being but terrene , and himselfe diuine ) ambitiously his hate encreasing still , dares to oppose the great creators will : as holding it against his iustice done , that th' almighties sole begotten sonne , mans nature to assume purpos'd and meant , and not the angels , much more excellent . therefore he to that height of madnesse came , a stratagem within himselfe to frame , to hinder this irrevocable deed , which god from all eternitie decreed . and that which most seem'd to inflame his spleene and arrogance , was , that he had foreseene , that many men by god should be created , and in an higher eminence instated , of place and glory , than himselfe or those his angels , that this great worke ' gant t' oppose . disdaining and repining , that of men one should be god omnipotent ; and then , that others , his inferiors in degree , should out-shine him in his sublimitie . in this puft insolence and timp'anous pride , he many angels drew vnto his side , ( swell'd with the like thoughts . ) ioyntly these prepare to raise in heav'n a most seditious warre . he will be the trines equall , and maintaine , ouer the hierarchies ( at least ) to raigne . 't is thus in esay read : i will ascend into the heav'ns , and there my pow'r extend ; exalt my throne aboue , and my aboad shall be made equall with the stars of god. aboue the clouds i will my selfe apply , because i will be like to the most-hye . to this great pride , doth the arch-angell rise in boldest opposition , and replies , ( whose name is michael ) why what is he , that like the lord our god aspires to be ? in vaine , ô lucifer , thou striv'st t' assay , that we thine innovations should obey ; who know , as god doth purpose , be , it must ; he cannot will , but what is good and iust : therefore , with vs , that god and man adore , or in this place thou shalt be found no more . this strooke the prince of pride into an heate , in which a conflict terrible and great began in heav'n ; the rebell spirits giue way , and the victorious michael winnes the day . thus iohn writes of the battell : michael fought , and his angels , with the dragon fel : the dragon and his angels likewise fought , but in the conflict they preuailed nought ; nor was their place in heav'n thence-forward found , but the great dragon that old serpent bound , ( they diuell call'd , and sathan ) was cast out ; he that deceiueth the whole world about : ev'n to the lowest earth being tumbled downe , and with him all his angels headlong throwne . this victorie thus got , and he subverted , th' arch-angell with his holy troupes , directed by gods blest spirit , an epiniceon sing , ascribing glory to th' almighty king : miraculous thy workes are , worthy praise , lord god almighty ; iust and true thy waies , thou god of saints . o lord , who shall not feare , and glorifie thy name , who thy workes heare ? thou onely holy art : henceforth adore thee all nations shall , worship , and fall before thee ; because thy iudgements are made manifest . this song of vict'rie is againe exprest thus : now is saluation , now is strength , gods kingdome , and the power of christ. at length the sland'rer of our brethren is refus'd , who day and night them before god accus'd . by the lambes bloud they ouercame him , and before gods testimonie he could not stand ; because the victors who the conquest got , vnto the death their liues respected not . therefore reioyce you heav'ns , and those that dwell in these blest mansions . but shall i now tell the weapons , engines , and artillerie vsed in this great angelomachy . no lances , swords , nor bombards they had then , or other weapons now in vse with men ; none of the least materiall substance made , spirits by such giue no offence or aid . onely spirituall armes to them were lent , and these were call'd affection and consent . now both of these , in lucifer the diuell and his complyes , immoderate were , and euill . those that in michael the arch-ange'll raign'd , and his good spirits , meekely were maintain'd , squar'd and directed by th' almighties will ( the rule by which they fight , and conquer still . ) lucifer , charg'd with insolence and spleene ; when nothing but humilitie was seene , and reuerence towards god , in michaels brest , by which the mighty dragon he supprest . therefore this dreadfull battell fought we finde by the two motions of the will and minde ; which , as in men , so haue in angels sway : mans motion in his body liues , but they haue need of no such organ . this to be , both averroes and aristotle agree . it followes next , that we enquire how long this lucifer had residence among the blessed angels : for as some explore , his time of glory was six dayes , no more ; ( the time of the creation ) in which they ( i meane the spirits ) seeing god display his glorious works , with stupor and ama●e began at once to contemplate and gase vpon the heav'ns , earth , sea , stars , moone , and sunne , beasts , birds , and man , with the whole fabricke done . in this their wonder at th'inscrutabilitie of such great things , new fram'd with such facilitie ; to them , iust in the end of the creation , he did reueale his blest sonnes incarnation : but with a strict commandement , that they should ( with all creatures ) god and man obey . hence grew the great dissention that befell 'twixt lucifer and the prince michael . the time 'twixt his creation and his fall , ezechiel thus makes authenticall : in midst of fierie stones thou walked hast , straight in thy wayes , ev'n from the time thou wast first made ; ( as in that place i before noted . ) to the same purpose esay too is quoted ; how fell'st thou , lucifer , from heaven hye , that in the morning rose so cherefully ? as should he say , how happens it that thou , o lucifer , who didst appeare but now , in that short time of thy blest state , to rise each morning brighter than the morning skies illumin'd by the sunne , so soone to slide downe from gods fauour , lastingly t' abide in hells insatiate torments ? though he lost the presence of his maker , in which most he gloried once ; his naturall pow'rs he keepes , ( though to bad vse ) still in th' infernall deepes : for his diuine gifts he doth not commend vnto the seruice of his god , ( the end to which they first were giuen ) but the ruin of all mankinde ; vs night and day pursuing , to make vs both in his rebellion share : and tortures , which for such prepared are . of this malignant spirits force and might , iob in his fourtieth chapter giues vs light and full description , liuely expressing both , in person of the monster behemoth . the fall of adam , by fraile eve entic't , was his owne death , ours , and the death of christ. in whose back-sliding may be apprehended offendors three , three ' offences , three offended . the three offendors that mankinde still grieue , were sathan , adam , and our grandam eve. the three offences , that sin first aduance , were malice , weakenesse , and blinde ignorance . the three offended , to whom this was done , the holy spirit , the father , and the sonne , eve sinn'd of ignorance ; and so is said , against the god of wisedome to haue made her forfeit ( that 's the son : ) adam he fell through weakenesse , and 'gainst him that doth excell in pow'r ( the father ) sinn'd . with his offence and that of hers , diuine grace may dispence . malicious hate , to sinne , did sathan moue , against the holy-ghost the god of loue ; and his shall not be pardon'd . note with me , how god dealt in the censuring of these three : he questions adams weakenesse , and doth call eve to account for th' ignorance in her fall ; because for them he mercy had in store vpon their true repentance : and before he gaue their doome , told them he had decreed a blessed sauiour from the womans seed . but sathan he ne're question'd , 't was because maliciously he had transgrest his lawes . which sinne against the spirit he so abhor'd , his diuine will no mercy for him stor'd . moreouer , in the sacred text 't is read , the womans seed shall breake the serpents head . it is observ'd , the diuell had decreed to tempt our sauiour , the predicted seed , in the same sort , though not the same successe , as he did eve our first progenitresse . all sinnes ( saith iohn ) we may in three diuide , lust of the flesh , lust of the eye , and pride . she sees the tree , and thought it good for meat ; the fleshes lust persuaded her to eat : she sees it faire and pleasant to the eye , then the eyes lust inciteth her to try ; she apprehends that it will make her wise , so through the pride of heart she eats and dies . and when he christ into the desart lead , bee'ng hungry , turne ( said he ) these stones to bread : there 's fleshly lusts temptation . thence he growes to the eyes lust , and from the mountaine showes the world , with all the pompe contain'd therein ; say'ng , all this great purchase thou shalt win , but to fall downe and worship me . and when he saw these faile , to tempt him once agen , vsing the pride of heart , when from on hye he bad him leape downe , and make proofe to flye . and as the woman yeelding to temptation , made thereby forfeit of all mans saluation , and so the diue'll , who did the serpent vse , was said by that the womans head to bruse ; so christ the womans seed , making resist to these seduceme●ts of that pannurgist , because by neither pride nor lust mis-led , was truly said to breake the serpents head . angels bee'ng now made diuels , let vs finde what place of torment is to them assign'd . first of the poets hell : the dreadfull throne where all soules shall be sentenc'd stands ( saith one ) in a sad place , with obscure darkenesse hid ; about each roome blacke waters , such as did neuer see day : tysephone vp takes a scourge , her vnkemb'd locks craule with liue snakes ; of such aspect , th' immortall eyes abhor her . she in her rage doth driue the ghosts before her . ixion there , turn'd on his restlesse wheele , followes and flies himselfe , doth tortures feele for tempting iuno's chasti'ty . titius stretcht vpon the earth , and chain'd , whose body reacht in length nine acres ; hath for his aspiring , a vulture on his intrals euer tyring . starv'd tantalus there 's punisht for his sin , ripe fruits touching his lip , fresh waues his chin ; but catching th' one to eat , th' other to drinke , the fruit flies vp , the waters downeward shrinke . there danaus daughters , those that dar'd to kill their innocent sleeping husbands , striue to fill ( with waters fetcht from lethe ) leaking tunnes , which as they poure out , through the bottom runnes . another thus : the ghosts of men deceast are exercis'd in torments , ( hourely'encreast ) where ev'ry punishment's exactly fitted , according to th' offence in life committed . some you shall there behold hang'd vp on hye , expos'd to the bleake windes , to qualifie their former hot lusts. some are head-long cast into deepe gulfes , to wash their sinnes fore-past . others are scorcht in flames , to purge by fire , more cap'itall crimes , that were in nature higher . they with the lesse delinquents most dispence ; but mighty plagues pursue the great offence . for all men suffer there as they haue done , without the least hope of euasion : the sinne doth call th' offendor to the bar , the iudges of the bench vnpartiall ar ' ; no nocent there the sentence can evade , but each one is his owne example made . for when the soule the body doth forsake , it turnes not into aire , as there to make it's last account . nor let the wicked trust , their bodies shall consume in their owne dust : for meet they shall againe to heare recited all that was done since they were first vnited ; and suffer as they sinn'd , in wrath , in paines , of frosts , of fires , of furies , whips , and chaines . yet contrary to this some authors write , ( as to the first opinion opposite ) who to that doubt and diffidencie grow , to question if there be such place or no. after our deaths ( saith one ) can there appeare ought dreadfull , when we neither see nor heare ? can ought seeme sad by any strange inuention , to him that hath nor fence , nor apprehension ? shall not all things , involv'd in silence deepe , appeare to vs lesse frightfull than our sleepe ? or are not all these feares confer'd vpon th' infernall riuers , styx and acheron , after our deaths , in this our life made good ? no miserable ghost plung'd in the floud , feares any stone impending , full of dread , each minute space to fall vpon his head : 't is rather a vaine feare that hath possest vs , ( poore mortals ) of the gods pow'r to molest vs ; that in this life may , by the helpe of fate , our fortunes crush , and ruine our estate . no vulture doth on titius intrals pray , 't is a meere emblem , that we fitly may confer on passionat tyteru●s , and inuented to perso'nate such as are in loue tormented , or with like griefe perplext , [ &c. ] heare seneca : is the fame true ( saith he ) that to this day holds many in suspence ? that in the jawes of hell should be maintain'd such cruell lawes ; that malefactors at the bar bee'ng try'de , are doom'd such horrid torments to abide ? who is the iudge , to weigh in equall skale the right or wrong ? who there commands the gaile ? thus say the ethnycks : but we now retyre , and from the scriptures of this place enquire . hell is the land of darknesse , desolate , ordain'd for sinne , to plague the reprobate : all such as to that dreadfull place descend , taste death , that cannot die , end without end ; for life begets new death , ( the mulct of sin ) and where the end is , it doth still begin . th' originall name , we from the hebrewes haue , sceol , which is a sepulchre or graue ; which nothing else but darknesse doth include . to which , in these words , iob seemes to allude : before i go , not to returne againe , into the land where darkenesse doth remaine , ( deaths dismall shadow : ) to that land i say , as darkenesse darke , where is no sight of day , but deaths blacke shadow , which no order keepes , for there the gladsome light in darkenesse sleepes ; the place where euerlasting horror dwells . 't is call'd gehenna too , ( as scripture tells ) the word it selfe imports , the land of fire , not that , of the knowne nature , to aspire , and vpward flame ; this hath no visi'ble light , burnes , but wasts not , and addes to darknesse , night . 't is of invisi'ble substance , and hath pow'r things visible to burne , but not deuour . a maxime from antiquity 't hath been , there 's nothing that 's immortall can be seen . nor is it wonder , that this fire we call invisible , yet should torment withall : for in a burning feuer , canst thou see the inward flame that so afflicteth thee ? in hell is griefe , paine , anguish , and annoy , all threatning death , yet nothing can destroy : there 's ejulation , clamor , weeping , wailing , cries , yels , howles , gnashes , curses , ( neuer failing ) sighes and suspires , woe , and vnpittied mones , thirst , hunger , want , with lacerating grones . of fire or light no comfortable beames , heate not to be endur'd , cold in extreames . torments in ev'ry attyre , nerve , and vaine , in ev'ry ioint insufferable paine . in head , brest , stomake , and in all the sences , each torture suting to the soule offences , but with more terror than the heart can thinke : the sight with darknesse , and the smel with stinke ; the taste with gall , in bitternesse extreme ; the hearing , with their curses that blaspheme : the touch , with snakes & todes crauling about them , afflicted both within them and without them . hell 's in the greeke call'd tartarus , because the torments are so great , and without pause . 't is likewise ades call'd , because there be no objects that the opticke sence can see . because there 's no true temp'rature , avernus : and because plac'd below , 't is styl'd infernus . the scriptures in some place name it th' abisse , a profound place , that without bottom is . as likewise tophet , of the cries and houles that hourely issue from tormented soules . there the soules faculties alike shall be tormented ( in their kindes ) eternally . the memory , to thinke of pleasures past , which in their life they hop'd would euer last . the apprehension , with their present state in horrid paines , those endlesse without date . the vnderstanding , ( which afflicts them most ) to recollect the great joyes they haue lost . and these include hells punishments in grosse , namely the paines of torment , and of losse . if we enquire of lucian after these , betwixt menippus and philonides ; his dialogue will then expressely tell , how he and such like atheists jeast at hell. the dialogue . haile to the front and threshold of my dore , which i was once in feare to●haue seene no more . how gladly i salute thee , hauing done my voyage , and againe behold the sunne . is that the dog menippus ? sure the same , vnlesse i erre both in his face and name . what meanes that inso'lent habit he is in ? hauing an harpe , club , and a lions skin ? i 'le venture on him , notwithstanding all . haile , good menippus , 't is to thee i call : whence cam'st thou now , i pray thee ? and how i st ? for in the city thou hast long been mist. i am return'd from hauing visited the cavernes and sad places of the dead , whereas the ghosts infernall liue and moue , but separated far from vs aboue . ( o hercules ! ) menippus i perceiue , dy'de from amongst vs , without taking leaue , and is againe reduct . you iudgement lacke : hell tooke me liuing , and return'd me backe . but what might the chiefe motiue be ( i pray ) to this thy new and most incredible way ? youth and audacitie , both these combin'd , inciting me such difficult steps to find . desist , ô blest man , thy cothurnate stile , and from these forc'd iambicks fall a while ; giuing me reason in a phrase more plaine , first , what this habit meanes ? and then againe , the reason of this voiage late attempted ? since 't is a way that cannot be exempted from feare and danger : in it no delight , but all astonishment and sad affright . serious and weighty was the cause ( ö friend ) which vrg'd me to the lower vaults descend : but to resolue thee what did moue me most , 't was to aske counsell of tyresia's ghost . of him ? thou mock'st me ; 't is indeed a thing to me most strange , thou to thy friend should sing thy minde in such patcht verses . but be that no wonder , ( man ) for i of late had chat with homer and euripides below . since when ( but by what meanes i do not know ) i am so stuft with verse and raptures rare , as that they rush out of my lips vnware . but tell me , on the earth how matters runne , and in the city hath of late been done . there 's nothing new , menippus ; as before , they rape , extort , forsweare , ( with thousands more , ) oppresse , heape vse on vse . o wretched men , most mise'rable ! it seemes they know not then , what against such that in those kindes proceed , amongst th' infernalls lately was agreed : the sentence is denounc'd , ( which lots did tye ) and they ( by cerberus ) can no way flye . what saith menippus ? is there ought that 's new of late determin'd , which we neuer knew ? by iove , not one , but many ; to betray which to the world ( philonides ) none may : i shall incur the censure of impiety , to blab the secrets of the lower diety , ( by rhadamant . ) menippus do not spare to tell thy friend , who knowes what secrets are , ( bee'ng in the secrets of the gods instructed ) how these affaires are mannag'd and conducted . thou do'st impose things difficult and hard , safe no way , as all vtterance debar'd ; yet for thy sake i 'le do 't : 't is then decreed , that all such money-masters as exceed in avarice , and riches in their power abstrusely keepe , like danaë in her tower. &c. further of that decree , blest man forbeare , till thou relat'st ( what gladly i would heare ) the cause of thy discent , and who thy guide , ( each thing in order ) what thou there espy'de , and likewise heard . most likely 't is that thou ( whom for approued iudgement most allow curious in objects ) sleightly wouldst not passe all that there worthy thy obseruance was . to thy desire i then thus condiscend ; for what is it we can deny a friend ? when bee'ng a childe , i gaue attentiue care to homer first , and next did hesiod heare ; who of the demi-gods not onely sung , but of the gods themselues , with pen and tongue , their wars , seditions , with their loues escapes , whoredomes , oppressions , violences , rapes , reuenges and supplantings , where the sonne expells the father ; and next , incests done , where sisters to the brothers are contracted , and those approv'd in poëms well compacted : i thought them rare , they did me much accite , and i perus'd them with no small delight . but when i now began first to grow man , and had discretion , i bethought me than , how quite from these our ciuill lawes do vary , and to the poets taught quite contrary : namely , that mulct and punishment is fit for the adult'rous , such as lust commit : of rapine or commotion who is cause , hath a iust fine impos'd him by the lawes . with hesitation here i stood confounded , as ignorant in what course to be grounded . i apprehended first , the gods aboue would neither whore , nor base contentions moue ; and leaue example to be vnderstood by men on earth , but that they thought it good . againe , that when the law-giuers intent was to teach vs another president , to th' former quite oppos'd , he would not doo that 'gainst the gods , but thinking it good too . i doubted then , and better to be●instructed , my speedy apprehension me conducted to the philosophers , into whose hands i gaue me freely , to vnloose those bands which gyv'd me then . i bad them as they pleas'd to deale with me , so they my scruples eas'd , and shew me , without circumstances vaine , the path to good life , simplest , and most plaine . these things advis'd , i to the schooles proceed , as was my purpose ; ignorant indeed , i tooke a course repugning my desire , as flying smoke , to run into the fire . for such with my best diligence obseruing , i nothing found but ignorance ; they sweruing from what i sought , and ev'ry thing now more litigious and vncertaine than before : so much , that i an ideots life prefer before a prating vaine philosopher . one bids , that i in nothing should keepe measure , but totally addict my selfe to pleasure ; because voluptuousnesse and delicacy include the soueraigne felicitie . another , he persuades me to all paine , trauell and labor ; saith , i must abstaine from all things tastefull , and my selfe enure to hunger , thirst , late watching , and endure all meagrenesse , no contumely fly , but run into contempt assiduately . an in myne eare indulgently rehearses those accurate and much applauded verses of hesiod , touching vertue , which display a steepe hill , and to that the difficult way , attain'd to by sweat onely . one will teach to'abandon wealth , thrust riches from our reach ; and if already of good meanes-possest , to hold it vile , indifferent at best . come to another , ( contradicting this ) he saith the worlds wealth is the soveraigne blisse . now for the world , of their opinions , what should i dilate at all , when all is flat foolerie ; of their idaea's , instances , and bodies , such as haue no substances , their atoms and their vacuum , such a rabble of varying names , as that i am not able in their origi'nall natures to expresse them , though i for fashion sake did once professe them . of all absurds , the most absurd reputed was , that of contraries they still disputed , and pro's and contra's , not to be refuted ; so forcibly and pregnantly , that hee who maintain'd hot in such and such degree : when in the same another cold suggested , both were so confident , that i protested i knew not which was which , nor durst be bold to distinguish cold from heate , or heate from cold. and yet i knew it corresponded not , that the same thing should be both cold and hot . and therefore the like posture i did keepe in hearing them , that men do that would sleepe ; as i distasted , or did rellish well , ( nodding ) my head this way or that way fell . yet most absurd aboue these , when their actions i well observ'd , it bred in me new factions ; to apprehend how each mans word and deed repugnant were , and in no point agreed . such as seem'd wealth-contemners , i did marke , ' boue others avaritiously to sharke ; professing temp'rance , yet no time affoording from base extortion and continuall hoording : for seruile hi●e some art or trade professing , contentious , and with might and maine oppressing ; thinking nought ill that 's done to purchase coine , be it to bribe , to cheat , or to purloine . in those that most seeme glory to despise , pride in their hearts doth swell and tympanise . pleasure , there 's no man but doth seeme t' eschew , and yet in secret his delights pursue . my hopes againe thus frustrate , i was troubled , and by that meanes my discontentment doubled : yet onely chear'd my selfe , that more beside , in wisedome , iudgement , and discretion try'de , like fooles and ideots , stand at the same stay , who know the place , but cannot finde the way . long pausing , after serious contemplation about a more exact investigation , i'gan a sudden course to thinke vpon , and trauell ev'n as far as babylon , to meet of the magitians some great master , who had been scholler to learn'd zoroaster : for i had heard , these with inchanting verse the very jawes of hell haue pow'r to pierce , ( with myst'ries added ) and haue free dispence to beare men thither , and to bring them thence . therefore ( as my best course ) i had intent to cov'nant with some such for my descent , of graue tyresius to be counselled ; who being wise , a prophet , and well read , might tutor me , which of all liues was best , and by the vertuous fit to be profest . to babylon my swift course i applye , where once arriv'd , i chanc'd to cast mine eye on a chaldaean graue , but in his art miraculous , complete in ev'ry part ; his haire mixt white , his beard both full and long , of vene'rable aspect , ( for i 'le not wrong his presence ) and to tell thee true , his name mythrobarzanes : vnto him i came , humbly'entreating , but with much ado , my earnest suit he would giue eare vnto ; though i then promis'd him sufficient hire to pathe the way i did so much desire . at length he yeelds , then instantly new coynes me , and for full fiue and twenty dayes enioynes me , iust as the moone ( as neere as i can guesse ) begins to bathe her selfe in euphrates , to wash with her . each morning early then he to a place conducts me , where and when i must expose me to the sunnes vprise ; when , mumbling to himselfe in a strange guise , a tedious deale of stuffe , ( but bad or good i knew not , for no part i vnderstood . ) as foolish criers i haue knowne , so hee spake at high speed , his volu'ble tongue was free , without delibe'rat period , not a word certaine , or least distinction did afford : it seemes he'invok'd some dead ghost to the place . that charme bee'ng done , he spit thrice in my face ; so brought me backe againe without more let , turning his eye vpon no man he met . our food was onely mast drop't from the oke , we had to drinke ( when thirst did vs prouoke ) milke , wine , with honey mixt , ( a liquor good ) with water new drawne from choaspes flood : sauing the grasse , we had no other bed. our bottles and our scrips thus furnished ; and we so victual'd , in the dead of night to tygris flood he guided me forthright : there i was washt againe and dry'de . a brand he kindled then , such as i vnderstand they vse in purging sacrifice ; then takes vp a sea-onion , and of that he makes ( with like ingredients ) a most strange confection , mutt'ring againe , for our more safe protection , his former magicke verse , inchanting round the circled place in which we then were bound . and next he compast me with many a charme , lest i from fearefull spectors should take harme ; then brought me backe , hauing made preparation in the nights last part , for our navigation . an exorcised robe ( such as the medes are vs'd to weare ) he then puts on , and leades me to his wardrobe , and there furnisht me with this disguised habit that you see , namely a lions skin , a club , and lyre ; charging me , that if any should desire to know my name , i by no meanes should say i was menippus , and my selfe betray ; but either the faire-spoken man vlysses , orpheus , or the great club-man hercules . resolue me yet more plainly , friend , whence came this forrein habit , with thy change of name ? i 'le make 't perspicuous . thus much he intended , if i like those who liuing had descended before our times , my selfe could truly shape , i might perhaps th'inquisitiue eyes escape of aeacus , and so haue free admission in a knowne habit , without prohibition . the day appear'd , the lake we hauing entred , and through a gloomy vault our selues aduent'red , for he had all things ready there , the barge , the sacrifice , the mixt wine , and the charge of each concealed mysterie that needed ; all these bee'ng safely stow'd , we next proceeded , to place our selues , both full of teares , and sad ; yet through the floud we gentle passage had ; and in short space to a thicke wood we came , much like a wildernesse , and in the same a lake , in which deepe euphrates is hid . that likewise past , as our occasions bid , we anchor'd in a region , where we view'd nothing but trees , darknesse , and solitude . where landing ( for my guide conducted still ) we dig a pit first , then fat sheepe we kill , and with their luke-warme bloud besprinke the place . now the magitian after some small space kindles againe his brand , whispers no more , but with a clamorous voice aloud 'gan rore , and invocates those daemons , such as we call penae , erinnes , and sad heccate ; who in the night hath pow'r next proserpine , and with their dreadfull names doth interline words many-syllabl'd , of obscure sence , barb'rous , absurd , deriv'd i know not whence . these spoke confusedly , crannies appear'd , through which the hideous yelling throats were heard , of cerberus , ev'n orcus seem'd to shake , and frighted plato , in his throne to quake . straight many places to be gaz'd vpon lay ope to vs , as perephlegeton , with many spatious regions . sinking next into that yawning gulfe , we found perplext , sterne rhadamant , with terror almost dead . now from his kennell , where the dog lay spread , cerberus rows'd himselfe and barkt : when i this harpe into myne hand tooke instantly , and with my voice and strings such measure kept , the curre was charm'd therewith , sunke down , and slept . when to the lake for waftage we were come , no passage we could get for want of roome ; the barge had her full fraight of wretched soules , in which was nothing heard saue shriekes and houles . for all these passengers had wounded bin , some in the brest , some in the thigh and shin , and in some one or other member ; all these in a late-fought battell seem'd to fall . but exc'llent charon when he saw me clad in these rich lions spoiles , a great care had to haue me plac'd vnto mine owne desire , then wafted me without demanding hire , mistaking me for hercules . and when we toucht the shore , he was so kinde agen , as point vs out the way . blacke darknesse now involv'd vs round , neither discern'd i how to place one foot ; but catcht hold of my guide , and follow'd as he lead . vs fast beside ( through which we past ) a spatious medow was , more full of daffodillies than of grasse : here many thousand shadowes of the dead with humming noyse were circumfus'd and spread , still following vs. on still we forward trudge , vntill we came where minos sate as iudge , in a sublime tribunall : on one hand the paines , the furies , and the t●rtures stand , with th' euill genij . on the oppo'sit side were many pris'ners brought , in order ty'de with a long cord ; and these were said to be accus'd for whoredome and adulterie , bawds , cut-throats , claw-backes , parasites , and such as in their life time had offended much , and of these a huge rabble . now apart from these appear'd , with sad and heauy heart , rich men and vsurers , megre-lookt , and pale , swolne-belly'd , gouty legg'd , each one his gaile about him had , bee'ng fastned to a beame , barr'd and surcharged with the weight extreame of two maine pond'rous talents of old ●ron . now whilest these pris'ners min●'s seat inviron , we standing by , the while ( nothing dismaid ) behold and heare all that is done or said ; and after many curious inquisitions , how th' are accus'd by most strange rhetoricians . and what are they , by iove i'entreat thee tell , ( deare friend menippus ) that can plead so well ? hast thou observ'd such shadowes as appeare to dog our bodies , when the sun shines cleare ? yes frequently . we are no sooner laid asleepe in our cold graues , but these are made the witnesses against vs , and permitted to testifie each sinne by vs committed : ev'n these , that there reproue vs , are the chiefe ; nor are they ( friend ) vnworthy all beleefe , as they who night and day about vs wait , bee'ng from our bodies neuer separat . now minos after strict examination , and iustly ' informed by their accusation , contrudes them all vnto the sad society of such as are condemn'd for their impiety ; with them incessant torments to endure , a iust infliction for their deeds impure . but against such he is incensed most , who whilest they liv'd did of their riches boast ; whom dignity and stile swell'd with ostent , who in their proud hearts could haue been content to haue had adoration . he hates pride , and doth such haughty insolence deride , as short and momentary ; because they knowing themselues vnto their marbles hourely growing , as being mortals : yet in their great glory thinke not their wealth and riches transitorie . but all these splendors they haue now layd by , wealth , gentry , office , place , and dignity ; naked , sad-lookt , perplext with griefe extreame , thinking what past in life-time a meere dreame . to behold which i tooke exceeding pleasure , and was indeed delighted aboue measure . if any one of them by chance i knew , as priuat as i could i neere him drew , demanded what before was his condition , and whether , as the rest , swell'd with ambition ? about the dore there was a throng of such by pluto's ministers offended much , beaten and thrust together all about , who , as it seemes , would gladly haue got out . to these he scarcely mouing , in a gowne which from his shoulders to his heele flow'd downe , of scarlet , gold , and diuers colours mixt , casting his head that way , on some he fixt an austere eye ; such counting it a blisse , to whom he but vouchsaft a hand to kisse : at which the others murmur'd . minos then setling himselfe vpon his throne agen , some things with fauor sentenc'd . there appear'd the tyrant dionysius , ev'lly chear'd , not knowing what excuses to rely on , being of heinous crimes accus'd by * dion : the stoicks testates were to that conviction . and he now ready to be doom'd to'infliction . but aristippus cyrenaeus now in th' interim comes , whom all the ghosts allow , and giue him before others the prioritie , as bearing sway , and of no meane authoritie . the tyrant , sentenc'd to chimaera , hee by oratory'acquitted and set free ; as prouing , that he learning did admire , and gaue to the professors libe'rall hire . from the tribunall , we our course extend vnto the place of torments , where ( ô friend ) infinite miseries at once appeare , all which we freely might both see and heare , together with the sound of stripes and blowes ; loud ejulations , shri●ks , teares , passionate woes echo'd from those wrapt in invisible flames , wheeles , racks , forks , gibbets ; to tel all their names , not possible . here cerberus besmeares his triple chaps in bloud , rauens and teares the wretched soules : the fell chimaera takes others in her sharpe phangs , and 'mongst them makes a fearefull massacre , limbe from limbe diuiding . not far from thence , in a darke place abiding . were captiues , kings and prefects , ( of these store ) and with them mingled both the rich and poore ; these all t●gether , and alike tormented , who now too late haue of their sinnes repented : and some of them whom we beheld , we knew , who dy'de not long since . such themselues withdrew , and as asham'd to be in torments seene , in darke and obscure noukes their shadowes skreene ; or if they doubtfully cast backe their eyes , blushes are seene from their pale cheekes to rise : and onely such themselues in darknesse shroud , who were in life most insolent and proud . as for the poore , whom they in life did scoff , halfe of their punishment in hell 's tooke off , as hauing intermission from their paine , and after rest tormented are againe . what by the poets is in fables told of phrygian tantalus , i there behold ; of sisiphus , ixion , and the son of our great grandam earth , bold tytion : o ye iust gods , ( like as i oft haue read ) how many acres doth his body spread ! these objects hauing past , at length wee come vnto the field call'd acherusium . no sooner there , but straight we hapt among the demi-gods , the heroës , and a throng of sev'rall troupes , ( it seemes in tribes sequestred ) some appear'd old and feeble , as if pestred with cramps and aches . these ( as homer writes ) thin vanishing shadowes : others , youthfull sprites , sollid and sound , vpright , and strongly nerv'd , as if their bones had better been preserv'd beneath aegyptian structures . and now most difficult 't was for vs to know one ghost from other , for their bones alike were bare ; distinguish them we cannot , though we stare with leaue and leasure : neither wonder was 't , they were so'obscurely and ignobly plac't , shadow'd in holes , our better view t' escape , and keeping nothing of their pristine shape . so many fleshlesse bones at once appeare , peeping through holes in which their eyes once were , who wanting lips , their teeth now naked show . i 'gan to thinke , by what marke i might know thersites from faire nereus ; as desirous , from great corcyra's king to point out irus . or else distinguish agamemnons looke , from pirrhia's , the fat and greasie cooke . now remaines nothing of them to be seene , by which the eye may iudge what they haue beene ; all of one semblance , incorporeall , but not to be distinguished at all . these things beholding , i consid'red than , how fitly to compare the life of man vnto a lingring pompe , of which ( who knowes her ) fortune is made the guide and free disposer , to prouide robes and habits , and indeed all properties and toyes the actors need . on him whom she most fauors , she bestowes a kingly vesture : to his head she throwes a stately turban , giues him knights and squires , with all such ornaments his pompe requires , ( according to her pleasure ) and with them , perhaps a rich and stately diadem . the habit of a seruant poore and bare she puts vpon another : makes him faire , the next deform'd , and to the stage a scorne , ( a spectacle ) in which she doth suborne all kinde of people , sexes , and degrees , many of which their states and garments leese in the mid-scoene , nor suffers them to run in the same passage that they first begun , but changing still their garment : croesus graue she forceth to the habit of a slaue . meandrides then , sitting 'mongst his groomes , she brings into the rich and stately roomes of tyrant polycrates , seemes to smile , and lets him there perchance abide a while , clad in those regall ornaments : but when the time of his great pompe is ouer , then each actor must his borrow'd sute restore , as by him , after to be worne no more ; now being as at first , and in the end nought differing from his neighbour or his friend . yet some through ignorance , loth to lay by those painted robes in which they late lookt hy , are on the sudden ev'n as pensiue growne , as had they put off nothing but their owne they being of anothers goods possest , in which they had no claime or interest . i know thou hast seene often in a play , amongst the tragicke actors , how still they in ev'ry passage , as the project 's laid , one in this dramma is a craeon made ; a priam that , an agamemnon hee : perhaps the same too ( as the chance may be ) cecrops or ericthoeus before playd , and of them both a true resemblance made : yet he ( if so the poet but assent ) next day a seruile groome shall represent . but when the play is done , and that each one resignes the golden vesture he put on ; with that , the person likewise represented , his pantofles and all : he is contented , bee'ng from the stage acquitted , to walke forth a priuat man , it may be nothing worth . nor doth he looke like agamemnon now , the great atraea's sonne ; neither ( i vow ) resembles craeon , menicaeus heire ; polus he may , a fellow leane and spare , of cariclaeus samosensis bred ; of satyrus , from theogiton ( dead ) descended . such as i beheld them then , appear'd to me th' affaires of mortall men. one thing , menippus , tell me i entreat ; those that haue tombes magnificent and great here on the earth , with columnes , pictures , and inscriptions large ; haue these no more command , nor honors done them , than to such as ar ' priuat , and with the rest familiar ? thou sport'st with me : hadst thou mansolus seene , so much affected by the carian queene ; him , o're whose rotten bones erected is so famous and so rich a pyramis ; thou wouldst thy very bulke with laughter swell , to see how in an obscure nooke of hell he lies contruded and oppressed sore , skulking himselfe amongst a thousand more . the greatest benefit that i conceiue his so great monument to him can leaue , is , that he there below takes lesser rest , as with so huge a burden ouer-prest . for ( friend ) when aeacus to each one dead ( as hells old custome is ) chalkes out his bed , the quantitie of ground that he doth score is but the measure of one foot , no more : therefore perforce they must contracted ly , when to that small space they themselues apply . but much more thou wouldst long ( in mine opinion ) to see those that haue had such large dominion , ( i meane the kings and great men ) salt-fish sell , opprest with want , teach igno'rant ghosts to spell , and learne their abc : to all disgraces subject , their cares boxt , beaten on the faces , like slaues and captiues . as i lookt vpon philip the mighty king of macedon , i could not chuse but smile , in a small nooke , to see how busie , and what paines he tooke , cobling old shooes , for a poore hire compeld . others in high-wayes begging i beheld ; as xerxes and darius : besides these , many , and amongst them polycrates . thou tell'st me ( ô menippus ) of these kings newes vnbeleeuable , miraculous things . of socrates and of diogenes what is ( with the wise ) become ? resolue me that . for socrates , he still repeating is what in mans life time hath bin done amisse . with him are conuersant nestor , vlysses , and naul●● sonne , the wise palamides ; with all such as were voluble in tongue , yet in their beeing spake to no mans wrong . but by his poys'nous draught , which life expel'd , i might behold his legs tumor'd and swel'd . but excellent diogenes his seat he hath already tooke vp , by the great assyrian monarch : phrygian midas there hath residence , where infinites appeare of like condition , costly fellowes all : whom when he heares aloud to shrieke and yall , ( comparing with the present , their first state , before so blest , now so infortunate ) he laughs and grinnes , and lying with his face vpward , chants thousand things to their disgrace . they willing still some other place to chuse to lament in , whom still the dog pursues . of these enough . but touching the decree of which thou spak'st at first , what might that be , publisht against the rich ? thou call'st me well to my remembrance ; what 't was i shall tell . but friend , i feare me i haue done thee wrong , from what i purpos'd to haue stayd so long . whilst i converst there , th' officers of state call'd an assembly , to deliberate of things behoofull for the common good . a mighty conflu'ence gather'd there , i stood thronging among the dead , to heare what newes : they ( after many things debated ) chuse that of rich men : all other things or'e-past , they make it the most serious and the last . for many crimes against them bee'ng objected , as those whose vilenesse was at length detected , their violence , extortion , inso'lence , pride , rapine and theft , with other things beside ; one ( as it seemes a prime amongst the dead ) starts vp , and by command this edict read : because ( saith he ) these rich men , when of late they breath'd on earth , did great things perpetrate , ravening , extorting , hauing in derision the poore , of whose estates they made division : therefore both to the court and comminalty , who haue concluded it vnanimously , it seemes expedient , that when such be dead , their bodies be to the sad places lead , to suffer with the wicked equall paine , but that their soules shall be return'd againe vnto the vpper world , and each one passe and shift into the body of an asse ; subiect vnto his dulnesse , toile , and feares , full fiue and twenty times ten thousand yeares . from asses borne of asses by succession , o're whom the basest and most vile profession shall haue command , with heauy burthens lade them , and as they please , with whips or staues inuade them . that time expir'd , they shall againe returne , that the dull soules may with the bodies burne . this sentence through calvarius lips did passe , he that the sonne of aridellus was , a manicensian borne , and of the tribe of learn'd alibantiades the scribe . this bee'ng denounc'd by publique proclamation , had from the princes first an approbation : the plebe with the motion seem'd content , proserpine smil'd , and cerb'rus howl'd consent : and thus all matters must establisht bee , which the infernals 'mongst themselues agree . such and no other than i haue repeated , the causes were on which the court entreated . but now my selfe i recollect together , touching the motion which first brought me thither : i spy tyresias , and to him i go , tell him my purpose , and entreat him show what kinde of life was best in his opinion ? at which the little blinde old man ( now minion to rhadamant ) at first began to smile ; then with a low voice ( hauing paus'd a while ) bespake me thus : the cause is knowne to mee of this thy sad doubt and perplexitie , from th' hesitation of the wise proceeding , their vaine disputes nothing saue cauils breeding : nor do'st thou well to search these things too far , which to divulge , the dead forbidden ar ' . not so , my most deare father , i reply'd ; onely in this , thy judgement do not hide , but ( as i know thou canst ) instruct me well , who walke on earth more blinde , than thou in hell . he tooke me then aside , and in mine eare thus softly whisper'd , so that none might heare : the best of liues ( if thou dar'st trust the dead ) is that which meerely fooles and ideots leade . abjure the madnesse of all such as teach to apprehend things high aboue their reach . study no insight into things forbidden , nor striue to finde what nature would haue hidden : enquire no close conceptions or darke ends : all trifling syllogismes , on which depends nothing of weight , cast off with expedition ; and , with them , all things of that vaine condition . these precepts in thy more stayd life pursue , catch at the present , aime at nothing new : shun curiositie , be at nothing troubled , grieue not at all , so shall thy ioyes be doubled . this hauing spoke , he suddenly withdrew into the place where daffodillies grew ; so left me . night grew on , when i affraid , thus to my guide mythrobarzanes said ; why do we longer in these shades remaine , not instantly returne to life againe ? to which he answer'd , prethee doe not feare , ( menippus ) for a way more short and neare i 'le shew thee . so conducts me to a road darker than that in which we late aboad , and with his finger pointed me forthright ( but afarre off ) vnto a glimpse of light which broke through a small crannie ; that ( saith he ) is the direct and plaine path by which we , descending by boëtia , passage finde to where trophonias temple is assign'd . climbe vp those steps as i direct thine ey , and then in greece thou shalt be instantly . pleas'd with these words , saluting the magitian , vnto that place i made all expedition ; and creeping through that straight and narrow way , was at an instant in lebadia . humanum est errare . diabolicum perseverare . explicit metrum tractatus sexti . theologicall , philosphicall , poeticall , historical , apothegmaticall , hierogliphicall and emblematicall obseruations , touching the further illustration of the former tractat. cor , is the heart of man , and commeth of the greeke word kardia , as , which is often taken for the minde ; from whence comes the word recordor , which is as much as to say , i recall my selfe into my heart or into my mind , that is , i remember my selfe . hence is the word socors , i. sine corde , without a heart : and socordia , which intimates sloath ; and concors , which is , of one heart or of one minde . and so much for the word . saint augustine super ioan. saith , that the gluttonous man hath his heart in his belly ; the lasciuious man , in his lust ; the couetous man , in his lucre or gaine . hugo , lib de anim. hath these words ; the heart is a small thing , yet desireth great matters ; it will scarce suffice a kyte for a breake-fast , yet a spatious world can scarce suffice the appetite thereof . for amongst all the creatures subiect to haue commerce with mundane vanities , than the heart of man nothing more noble , nothing more sublime , nothing more like vnto the creator : and therefore , ô man , he reciprocally desireth from thee nothing so much as thy heart . man examineth the heart by the words , but god ballanceth the words by the heart . what is an hard and obdure heart ? ( saith saint bernard , . de consider . ) it is that which by compunction is not wounded , by pietie is not mollified , by prayers is not moued , by threats is not changed : by afflictions it is hardned , for benefits receiued ingratefull , in counsels committed vnfaithfull , in judgements pittilesse , in immodest things impudent , in dangers improuident , in humane things inhumane , in things diuine rash & prophane ; of past things forgetfull , of present things neglectfull , of future things vnmindefull . it is indeed that thing , of which only it may be said , of past things , all things passe it saue injuries ; and of things future there is nothing expected , but how to reuenge them . hierome , sup . mat. . saith , when god leaueth the heart it is lost , when he filleth it , it is found ; neither by depressing of it doth he destroy it , but rather by departing from it , leaue it to it 's owne perdition . i will shut vp the sentences of the fathers introduced to this purpose , with that of saint bernard , in serm. lib. . de injurijs ; the heart of man is diuided into foure affections , what thou louest , what thou fearest , what thou reioycest in , and what thou art sorry for . but the puritie of the heart consisteth in two things , first in acquiring the glory of god ; and next in seeking the profit of our neighbour . i come now to the poets . manlius lib. . astronom . hath these words : — projecta jacent animalia cuncta in terra , vel mersa vadis , vel in aëra pendent &c : . all animals that be , projected lye , or in the earth , the water , or the skye ; one rest , one sence , one belly , ( like in all ) which they communicate in generall . but man subsists of soule and body linkt , of counsels capable , of voice distinct ; he into naturall causes hath inspection , and knowes both to aduise , and take direction . science and arts into the world hee brings , able to search into the birth of things . the stubborne earth hee to his will subdues , and all that it brings forth , knowes how to vse . the rebell beasts he at his pleasure bindes , and in the sea vntrodden paths he findes . he onely stands with an erected brest , as lord and victor ouer all the rest . his starre-like eyes hee in the starres enquires , and what is it can satiate his desires ? he seekes out iove ( in his ambitious pride ; ) in vaine the gods from him themselues can hide : who not content to looke them in the faces , but he will ransacke their most secret places . such is the height of his all-daring minde , he hopes himselfe amongst the starres to finde . at such sublimities aimeth the vnlimited heart of man ; but vnto all such as are proudly bold , or prophanely impudent , i propose that of the excellent poet claudian to be weightily considered of , in lib. . de rapt . proserp . quid mentem traxisse polo ? quid profuit altum erepisse caput ? pecudum si more , &c. what profits thee to say , that from the skye thy minde 's deriv'd ? or that thou look'st on hye ? since that , of all thy glory is the least , if thou a man , beest sensuall like a beast . the substance of which mankind subsists , is nothing but stone : as ovid ingeniously insinuateth , lib. . metam . being repaired by deucalion and his wife pyrrha , the sole remainder after the deluge . his words be these : discedunt , velantque caput , tunicasque recingunt ; et jussos lapides , sua post vestigia mittunt , &c. they part , their heads vaile , then their garments binde about them close ; the stones they cast behinde : these stones ( which who would credit , vnlesse we may for our proofe produce antiquitie ) began to lose their hardnesse , soft to grow ; and when they had a space remained so , to gather forme : soone as they did encrease , the ruder matter by degrees 'gan cease , and a more pliant temper they put on , as sometimes you may see flatues of stone halfe wrought , yet promising the shapes of men ; such an vnperfect worke they appear'd then . what part affoorded any humid juice , and was of earth , turn'd to the bodies vse ; and the more sollid substance of the stones , too sollid to be wrought , was chang'd to bones . the veines still keepe their name , and these are they that through the body do the bloud conuey . thus by the helpe of pow'r diuine , at last those that the man did o're his shoulders cast , attain'd mans figure ; and those which she threw behinde her backe , they both , for women knew . " how hard our natures be , may here be read , " for in our liues we shew whence we were bred . the instabilitie and corruption of mans heart is liuely disciphered in iuvenals satyre : mobilis & varia est ferme natura malorum ; cum scoelus admittunt , superest constantia , &c. — mouing and various is the nature still of corrupt men : yet when they purpose ill , in that th' are constant ; which when they haue long practis'd , they then begin to thinke what 's wrong ; but yet repent it not . their natures ( stacke in any goodnesse ) bids them to looke backe vpon their damned manners , and ( what 's strange ) remaines immutable , and free from change . for who hath to himselfe propos'd an end of sinning , and the high pow'rs to offend ? who of his life doth reformation seeke , after the blush be once exil'd his cheeke ? shew me a man through all the large extent of the whole earth , that 's with one sinne content ? i may conclude with claud. lib. . in eutrop. — parvae poterunt impellere causae in scoelus , ad mores facilis natura reverti . now concerning the creation of the angels , when and where they were made , let vs wade no farther , than to reconcile the scriptures by the scriptures ; and conferring the text of moses with that of the prophet david , the truth will the more plainely manifest it selfe . it is thus written in genesis ; then god said , let there be light , and there was light. to which the psalmist alludeth , psal. . vers : . by the word of the lord the heauens were made , and all the host of them by the breath of his mouth . now who or what can be more properly stiled the host of heauen , than the angels ? saint augustine is of opinion , that the angels and incorruptible soules were created the first day ; and that the soule of adam was created before his body , like as the angels were , and afterwards breathed and infused diuinely into him . for the creation of the angels is vnderstood in the light , being at the same time made partakers of the life eternall . for so also doth rupertus expound that place , in his booke of the workes of the holy-ghost ; saying , there was then no light at all seene to be made , sauing the brightnesse and illustration of the aire . but many worthy and learned fathers haue better vnderstood the place , viz. that the name of light signified the angelicall nature ; not for any similitude , but for a certain truth , that when light was commanded , then the angels were created . and when it is said , that god separated the light from the darknesse ; by that diuision is likewise vnderstood the dreadfull and terrible iudgements of god against the diuell and his angels ; who were created good in nature , but they would not continue in that excellent puritie : and therefore of angels of light , through their owne rebellion and pride they were made diuels of darknesse . we reade in ecclesiasticus , qui vivit in aeternum creavit omniae simul . i. hee that liueth for euer , created all things together or at once . to which saint basil , saint augustine , dionys. ambros. reuerend bede , and cassiodor . assent , saying , that god created and brought forth all things together . peter lombard , ( syrnamed master of the sentences ) by authoritie deriued from ecclesiasticus , maketh this exposition ; the bodily nature and matter of the foure elements was created with the spiritual creatures , that is to say , with the soule and the angels , who were created together . to approue which he produceth the testimonie of saint augustine , saying . that by heauen and earth ought to be vnderstood the spirituall and corporeall creatures created in the beginning of time. in another place of ecclesiast . it is said , prior omnium ertata est sapientia : wisedome hath been created before all things . yet hereby is not to be vnderstood that god himselfe is meant , or his sonne christ , who is the wisedome of the father : for god was not created at all ; the sonne was begotten , and therefore neither made nor created at all : and the holy trinitie is but one wisedome . iesus the sonne of syrach , in that place , by this wisedome vnderstandeth the angelicall nature , often termed in the scriptures , life , wisedome , and light. for the angels are called and said to be vnderstanding : and though they were created with the heauen and time ; yet are they said to be first created , by reason of their order and dignity , being the most worthy and excellent creatures . neither were these angelical powers ( saith he ) made for any need or necessitie that the almighty god had of them ; but to the intent that he might be contemplated , praised & magnified , and his liberalitie and bounty be the more aboundantly knowne throughout all generations . and whereas it is written , that god created all things together ; being elsewhere said in genesis , that he produced all those bodily substances by pauses and distinction of dayes : dionysius rihellus to that hath giuen a sufficient answer , namely , that the substances of things were created together , but not formed and fashioned together in their seuerall distinct kindes . they were disgested together by substance of matter , but appeared not together in substantiall forme , for that was the worke of six dayes . moreouer , when moses in his first chapter of genesis saith , that things were created in euery one of the six dayes seuerally : in the second chapter of the same booke he speaketh but of one day only , by way of catastrophe or epilogue . all which hee had before distinctly described , saying , these are the generations of the heauen and the earth when they were created , in the day that the lord god made the earth and the heauens . neither is this any contradiction ; for we must not take the dayes according to the distinction of times ; for god had no need of time , as being first made by him : but by reason of the works of perfection , which is signified and compleated by the number of six , which is a most perfect number . moreouer , ( as the psalmist saith ) a thousand yeares are vnto him but as one day . avenzor the babylonian saith , that he which knoweth to number well , knoweth directly all things . neither was it spoken in vaine , but to the great praise of almighty god ; omnia in mensura , & numero & pondere disposuisti . i. thou hast disposed all things in number , in measure , and in weight . it is moreouer said in eccles. . who can number the sands of the sea , and the drops of the raine , and the dayes of the world ? who can measure the height of the heauen , the bredth of the earth , and the depth ? who can finde the wisedome of god , which hath beene before all things ? &c. it is worthy remarke , which one ingeniously obserues : two wayes ( saith he ) we come to the apprehension and knowledge of god ; by his workes , and by his word : by his works we know that there is a god , and by his word we come to know what that god is : his workes teach vs to spell ; his word , to reade . the first are his backe-parts , by which we behold him afarre off : the later represent him vnto vs more visibly , and as it were face to face . for the word is as a booke consisting of three leaues , and euery leafe printed with many letters , and euery letter containeth in it selfe a lecture . the leaues are heauen , the aire , and the earth , with the water : the letters ingrauen , are euery angell , starre , and planet : the letters in the aire , euery meteor and fowle ; those in the earth and waters , euery man , beast , plant , floure , minerall , and fish , &c. all these set together , spell vnto vs , that there is a god. moses in the very first verse of genesis refuteth three ethnycke opinions : first , those that were of opinion the world was from eternitie , and should continue for euer ; in these words , when hee saith , in the beginning . secondly , he stoppeth the mouth of stupid and prophane atheists , in this phrase , elohim created . thirdly and lastly hee opposeth all idolaters , such as held with many gods ; for the saith in the conclusion of the same verse , elohim , he created heauen and earth ; vsing the singular number . it is the opinion of some antient diuines , that the creation of the angels was concealed by moses , lest any man should apprehend ( like those heretiques spoken of by epiphanius ) that they aided and assisted god in the creation . for if the day of their creation ( which as the best approued theologists confesse , was the first day ) had beene named by moses , wicked and vngodly men might haue taken them to haue been agents in that great and inscrutable worke ; which indeed were no other than spectators . therefore as god hid and concealed the body of moses after his death , lest the israelites ( so much addicted to idolatry ) should adore and worship it ; so moses hid and concealed the creation of the angels in the beginning , lest by them they should be deified , and the honour due to the creator , be by that meanes attributed and conferred on the creature . rabbi salom affirmeth them to be created the first day : and some of our later diuines , the fourth day ; but their opinions are not held altogether authenticall . it is likewise obserued , that god in the creation of the world beginneth aboue , and worketh downwards . for in the first three dayes he layd the foundation of the world ; and in the other three dayes he furnished and adorned those parts . the first day he made all the heauens , the matter of the earth , and commeth downe so low as the light. the second day he descendeth lower , and maketh the firmament or aire . the third , lowest of all , making a distinction betwixt the earth and water . thus in three dayes the three parts or body of the world is laid ; and in three dayes more , and in the same order , they were furnished . for on the fourth day , the heauens , which were made the first day , were decked and stucke with starres and lights . the fift day , the firmament ( which was made the second day ) was filled with birds and fowles . the sixt day , the earth ( which was before made fit and ready the third day ) was replenished with beasts , and lastly with man. and thus god almighty in his great power and wisedome , accomplished and finished the miraculous worke of the creation . rabbi iarchi vpon the second of genesis obserueth , that god made superior things one day , and inferiour another . his words being to this purpose : in the first day god created heauen aboue , and earth beneath : on the second day , the firmament aboue : on the third , let the dry land appeare beneath : on the fourth , lights aboue : and the fift , let the waters bring forth beneath , &c. on the sixt day he made things both superior and inferior , lest there should be confusion without order in his work. therefore he made man consisting of both , a soule from aboue , and a body from beneath , &c. an allegorie drawne from these is , that god hath taught vs by the course he took in the framing and fashioning of the world , how we must proceed to become a new creation , or a new heauen and earth , renewed both in soule and body . in the first day he made the light ; therefore the first thing of the new man ought to be light of knowledge : for saint paul saith , he that commeth to god must know that he is. on the second day he made the firmament , so called because of it's stedfastnesse : so the second step in mans new creation must be firmamentum fidei , ( i. ) the sure foundation of faith. on the third day , the seas , and trees bearing fruit : so the third step in the new man , is , that he become waters of relenting teares , and that he bring forth fruit worthy of repentance . on the fourth day god created the sunne , that whereas on the first day there was light without heate , now on the fourth day there is light and heate ioyned together . so the fourth step in the new creation of the new man , is , that he joine the heate of zeale with the light of knowledge ; as in the sacrifices , fire and salt were euer coupled . the fift dayes worke was of fishes to play in the seas , and the fowles to fly and soare towards heauen . so the fift step in a new creature , is , to liue and reioyce in a sea of troubles , and fly by prayer and contemplation towards heauen . on the sixth day god made man : now all those things before named being performed by him , man is a new creature . they are thus like a golden chaine concatinated into seuerall links by saint peter ; adde to your light of knowledge , the firmament of faith ; to your faith , seas of repentant teares ; to your teares , the fruitfull trees of good workes ; to your good workes , the hot sun-shine of zeale ; to your zeale , the winged fowles of prayer and contemplation . and so , ecce , omnia facta sunt nova , behold , all things are made new , &c. further concerning the angels . basil , hom. sup . psal. . saith , the angels are subject to no change ; for amongst them there is neither child , yong-man nor old , but in the same state in which they were created in the beginning , in that they euerlastingly remaine : the substance of their proper nature being permanent , in simplicitie and immutabilitie . and againe , vpon psal. . there is an angel of god assistant to euery one that beleeues in christ , vnlesse by our impious actions wee expell him from vs. for as smoke driueth away bees , and an euill sauour expelleth doues ; so our stinking and vnsauory sinnes remoue from vs the good angell , who is appointed to be the keeper and guardian of our life . hier. sup . mat. . magna dignitas fidelium animarum , &c. great is the dignitie of faithfull soules , which euery one from his birth hath an angell deputed for his keeper . bernard in his sermon super psalm . . . vseth these words ; woe be vnto vs , if at any time the angels by our sinnes and negligences be so prouoked , that they hold vs vnworthy their presence and visitation , by which they might protect vs from the old aduersarie of mankinde , the diuell . if therefore wee hold their familiarities necessarie to our preseruations , wee must beware how wee offend them ; but rather study to exercise our selues in such things in which they are most delighted , as sobrietie , chastitie , voluntarie pouertie , charitie , &c. but aboue all things they expect from vs peace and veritie . againe hee saith , how mercifull art thou , ô lord ! that thinkest vs not safe enough in our weake and slender walls , but thou sendest thine angels to be our keepers and guardians . isidor . de sum. bon. it is supposed that all nations haue angels set ouer them to be their rulers ; but it is approued , that all men haue angels to be their directors . he saith in another place , by nature they were created mutable , but by contemplation they are made immutable ; in minde passible , in conception rationall , in stocke eternall , in blessednesse perpetuall . greg. in homil . novem esse ordines angelorum testante sacro eloquio scimus , &c. i. we know by the witnesse of the holy word , that there are nine degrees of angels , namely , angels , arch-angels , vertues , potestates , principates , dominations , thrones , cherubim , and seraphim . and proceedeth thus ; the name of angell is a word of office , not of nature : for these holy spirits of the coelestiall countrey are euer termed spirits , but cannot be alwayes called angels ; for they are then onely to be stiled angels , when any message is deliuered them to be published abroad . according to that of the psalmist , qui fecit angelos suos spiritus . those therefore that deliuer the least things haue the title of angels ; but those that are imployed in the greatest , arch-angels : for angeli in the greeke tongue signifieth messengers , and arch-angeli , chiefe messengers . and therefore they are character'd by particular names , as michael , gabriel , raphael , &c. we likewise reade nazianzen thus , orat. . atque ita secundi splendores procreati sunt , primi splendoris administri , &c. i. so the second splendors were procreated , as the ministers of the first light ; whether of fire quite void of matter and incorporeall , or whether of some other nature comming neere vnto that matter : yet my minde prompteth me to say thus much , that these spirits are no way to be impelled vnto any euill , but they are stil apt and ready to do any good thing whatsoeuer , as alwaies shining in that first splendor wherein they were created , &c. the same nazianzen , carmine de laude virginitatis , writeth thus : at talis triadis naturae est vndique purae , ex illo puro certissima lucis origo coetibus angelicis ; mortali lumine cerni , qui nequeunt , &c. such is the nature of the purest trine , in whom th' originall light began to shine , from whence the host of angels we deriue , such lights as can be seene by none aliue . the seat of god and his most blessed throne they alwayes compasse , and on him alone th' attend ; meere spirits . if from the most hy sent , through the pure aire they like lightning fly , and vndisturb'd , be the winde rough or still , they in a moment act their makers will. they marry not ; in them 's no care exprest , no griefe , no troubled motions of the brest : neither are they compos'd of limbes , as wee , nor dwell in houses ; but they all agree in a miraculous concord . euery one is to himselfe the same ; for there are none of diffrent nature ; of like soule , like minde , and equally to gods great loue inclin'd . in daughters , sonnes , or wiues , they take no pleasure , nor are their hearts bent vpon gold or treasure . all earthy glories they hold vile and vaine ; nor furrow they the spatious seas for gaine : nor for the bellies sake plow they , or sow , or study when to reape the fruits that grow . the care of which hath vnto mankinde brought all the mortiferous ills that can be thought . their best and onely food is , to behold god in his light and graces manifold . hauing discoursed sufficiently of the creation of angels ; it followeth in the next place to speake something of the forming and fashioning of man. the sixt day god created the four-footed beasts , male and female , wilde and tame . the same day also he made man ; which day some are of opinion was the tenth day of the calends of aprill . for it was necessarie ( saith adam arch-bishop of vienna , in his chronicle ) that the second adam , sleeping in a vivifying death , onely for the saluation of mankinde , should sanctifie his spouse the church , by those sacraments which were deriued out of his side , euen vpon the selfe same day , not onely of the weeke , but of the moneth also , wherein hee created adam our first father , and out of his side brought forth evah his wife , that by her helpe the whole race of mankinde might be propagated . god made man after his owne image , to the end that knowing the dignitie of his creation , he might be the rather incited to loue and serue him . not that hee should proudly ouerweene , that the shape and figure of god is answerable in a true and iust conformity with his owne ; for the word image is not so to be vnderstood , to accord & correspond with the exterior shape or similitude , but rather with the spirituall intelligence , which consists of the more pretious part , namely the soule . for as god by his vncreated power is wholly god , gouerning and giuing life to all things ; ( for as the apostle saith , in him we liue , moue , and haue our being ) euen so the soule by his prouidence giueth life to the bodie , and vnto euery part thereof ; and is said to be the image of god , like as in the trinitie : for though in name it is but one soule , yet hath it in it selfe three excellent dignities , the vnderstanding , the will , and the memorie . and as the son is begotten of the father and the holy-ghost , and proceedeth both from the one and the other ; in like manner is the will ingendred of the vnderstanding and memorie . and as the three persons of the trinitie are but one god , so these three powers and faculties of the soule make but one soule . man then was created according to the image of god , that euerie like delighting in his like , hee should euermore wish to bee vnited vnto his similitude , which is god : first , to acknowledge him : next , in knowing him , to honor him ; and in honoring him , to loue him ; and in louing him , to serue and obey him . for this cause he made him with an vpright and erected body , no● so much for his dissimilitude vnto beasts , ( who be stooping and crooked , hauing their eyes directed to the earth ) as to eleuate his lookes , and to mount his vnderstanding toward heauen his original ; leauing all the obiects of terrestriall vanities , and exercising his faculties in the contemplation and speculation of things sublime and permanent . god when he created man , bestowed vpon him three especiall good gifts : the first , his owne image : the next , that hee made him after his owne similitude : the third , that hee gaue him the immortalitie of the soule . which three great blessings ( saith hugo s. victor ) were conferred by god vpon man , both naturally , and by originall justice . two other gifts hee hath inriched man with ; the one vnder him , the other aboue him : vnder him , the world ; aboue him , god. the world as a visible good , but transitorie : god , as an invisible good , and eternall . there be three principall hurts or euils , which abuse and corrupt the three before-named blessings : the first , ignorance of goodnesse and truth : the second , an appetite and desire of euil and wickednesse : the last , sicknesse and infirmity of the body . through ignorance the image of god hath beene defaced in vs ; by carnall desires , his similitude blemished ; and by infirmities , the body for the present made incapable of immortality . for these three diseases there be three principall remedies , wisedome , vertue , and necessitie : to ouercome ignorance , we are to make vse of wisedome , that is , to vnderstand things as they are , without idle curiositie . to suppresse the appetite to do euill , we are to embrace vertue , which is the habitude of the soule , after nature conformable with reason . to make necessitie tread down infirmitie , is meant of absolute necessitie , without which , things cannot be done ; as without eyes wee cannot see , without eares heare , without feet walke , &c. there is another kinde of necessitie which is called conditionall ; as when a man is to trauell a journey , he vseth an horse for his better expedition . and so the like . for these three remedies , all arts and disciplines in generall haue been deuised and inuented : as first , to attain vnto wisdome and knowledge , the theoricke or contemplatiue : for the atchieuing vnto vertue , the practiuqe and actiue : and to supply necessitie , mechanicke , which is that which we call handicraft , or trading ; which as iohannes ludovicus in his booke called the introduction to wisedome , saith , vtile indumentum excogitavit necessitas , &c. i. necessitie found out garments profitable , pretious , light , neat , and vaine . man consisteth of the body and the soule . the true exact measure of mans body wel proportioned , is thus defined ; his height is foure cubits or six feet , a cubit being iust one foot and an halfe : the foot is the measure of foure palmes or hand-bredths ; a palme is the bredth of foure fingers ioyned . the armes being spread abroad , the space betweene the end of the one longest finger , vnto the other , is the iust measure from the plant of the foot , to the crowne of the head ; according to pliny , lib. . cap. . the parts of the body are thus proportioned ; the face , from the bottom of the chinne , to the top of the forehead , or skirt of the haire , is the tenth part of the height or length thereof : the same is the bredth of the forehead from one side to the other . the face is diuided into three equall parts , one from the bottom of the chinne , to the lowest tip of the nose ; the second , from thence vpward to the eye brow ; the third , from thence to the top of the forehead . the length of the eye , from one angle opposed to the other , is the fiue and fortieth part : the like proportion beareth the distance and space betwixt the one eye and the other . the length of the nose is the thirtieth part , and the hollow of the nosthrill the hundred and eightieth . the whole head● from the bottome of the chinne to the crowne of the head , the eighth part : the compasse of the necke , the fifteenth : the length of the breast and stomack , and so the bredth , almost the sixt part . the nauil holdeth the mid seat in the body , and diuideth it selfe into two equall distances . the whole length of the thighes and legs , to the plant or sole of the foot , is little lesse than the ●alfe part : the length of the foot the sixt part : so also are the armes to the cubit , and the cubit to the hand : the hand is the tenth part . vitruv. lib. . cardan . lib. . de subtilitate , &c. plotinus the platonicke philosopher being earnestly solicited by the cunning painter emutius , that he would giue him leaue to draw his picture , would by no meanes suffer him ; but made him this answer , is it not enough that wee beare this image about vs whilest we liue , but we must by way of ostentation leaue it for posteritie to gaze on ? for he was of the opinion of pythagoras , who called the body nothing else but the case or casket of the mind ; and that hee saw the least of man , who looked onely vpon his bodie . and diogenes the cynicke was wont to deride those who would keepe their cellars shut , barred , and bolted , and yet would haue their bodies continually open by diuers windowes & dores , as the mouth , the eyes , the nosthrils , and other secret parts thereof . stoboeus , serm. . the body is described by lucretius in this one verse : tangere enim aut tangi , nisi corpus nulla potest res ; i. nothing is sensible either to touch or to be touched , but that which may be called a body . god created three liuing spirits , saith gregor . lib. dialog . the first , such as are not couered with flesh : the second , that are couered with flesh , but doth not die with the flesh : the third , both with flesh couered , and with the flesh perisheth . the first , angels ; the second , men ; the third , brutes . the wise socrates was accustomed to say , that the whole man was the minde or soule , and the body nothing else but the couer , or rather the prison thereof ; from whence being once freed , it attained to it 's proper jurisdiction , and then onely began to liue blessedly . erasm. ( in declamat . de morte ) and learned seneca saith , that as he which liueth in another mans house is troubled with many discommodities , and still complaining of the inconuenience of this room or that ; euen so the diuine part of man , which is the soule , is grieued , now in the head , now in the foot , now in the stomacke , or in one place or other . signifying thereby , that he liueth not in a mansion of his owne , but rather as a tenant , who expecteth euerie houre to be remoued from thence . the soule of man , saith saint augustine , aut regitur à deo , aut diabolo ; it is either gouerned by god or by the diuell . the eye of the soule is the minde : it is a substance , created , inuisible , incorporeall , immortall , like vnto god , and being the image of the creator : lib. de definition . anim. et sup . genes . addit , omnis anima est christis sponsa , aut diaboli adultera : euery soule is either the spouse of christ , or the strumpet of the diuell . saint bernard , serm. , vseth these words ; haue you not obserued , that of holy soules there are three seuerall states ? the first , in the corruptible body ; the second , without the body ; the third , in the body glorified . the first in war , the second in rest , the third in blessednesse ? and againe in his meditat. o thou soule , stamped in the image of god , beautified with his similitude , contracted to him in faith , endowed in spirit , redeemed in bloud , deputed with the angels , made capable of his blessednesse , heire of goodnesse , participating reason ; what hast thou to do with flesh , than which no dung-hill is more vile and contemptible . saint chrisostome likewise , de reparat . laps . if wee neglect the soule , neither can we saue the body : for the soule was not made for the body , but the body for the soule . he therefore that neglecteth the superior , and respecteth the inferior , destroyes both ; but hee that doth obserue order , and giueth that preheminence which is in the first place , though he neglect the second , yet by the health of the first he shall saue the second also . isiod . etymol . . the soule whilest it abideth in the body to giue it life and motion , is called the soule : when it purposeth any thing , it is the will : when it knoweth , it is the minde : when it recollecteth , it is the memorie ; when it judgeth truly , it is the reason : when it breatheth , the spirit : when passionate , it is the sence . and againe , lib. . de summo bono : o thou man , why dost thou admire the height of the planets , and wonder at the depth of the seas ; and canst not search into the depth of thine owne soule ? we haue heard the fathers : let vs now enquire what the philosophers haue thought concerning the soule . there is nothing great in humane actions , saith seneca in prouerb . but a minde o● soule that disposeth great things . thus saith plato , in timaeo : to this purpose was the soule ioyned to the body , that it should furnish it with vertues and sciences ; which if it doe , it shall be gently welcommed of the creator : but if otherwise , it shall bee confined to the inferior parts of the earth . aristotle , lib. . de animal . saith , the soule is more noble than the body ; the animal , than that which is inanimate ; the liuing , than the dead ; the being , than the not being . three things ( saith macrob. lib. . saturnal . ) there be which the body receiueth from the prouidence of the soule : that it liueth , that it liueth decently , and that it is capable of immortalitie . of soules ( saith cicero , . tuscul. quast . ) there can be found no originall vpon the earth ; for in them there is nothing mixt or concrete , or that is bred from the earth , or framed of it ; for there is nothing in them of substance , humor , or sollid , or fiery . for in such natures there is nothing that can comprehend the strength of memorie , the minde or thought ; which can record what is past , or foresee things future ; which do altogether participate of a diuine nature . neither can it euer be proued that these gifts euer descended vnto man , but from god himselfe . and in another place ; there is nothing admixt , nothing concrete , nothing co-augmented , nothing doubled in these minds or soules . which being granted , they can neither be discerned or diuided , nor discerpted , nor distracted . and therefore they cannot perish ; for perishing is a departure or surcease , or diuorce of those parts , which before their consumption were ioyned together in a mutuall connexion . phocillides in his precepts writeth thus : anima est immortalis , vivitque perpetuò , nec senescit vnquam . i. the soule is immortall , liueth euer , neither doth it grow old by time. and philistrio : the soule of a wise man is ioyned with god , neither is it death , but an euill life , that destroyeth it . and egiptius minacus , when one brought him word that his father was dead ; made the messenger this answer , forbeare , ô man , to blaspheme and speake so impiously : for how can my father be dead , who is immortall ? nicephorus ex evagrio . panorm . lib. de alphons . reg. gestis , relates , that the king alphonsus was wont to say , that he found no greater argument to confirme the immortalitie of the soule , than when he obserued the bodies of men hauing attained to their full strength , begin to decrease and wax weake through infirmities . for all the members haue the limits and bounds of their perfection , which they cannot exceed , but arriuing to their height , decline and decay . but the mindes and intellects , as they grow in time , so they encrease in the abilitie of vnderstanding vertue and wisedome . elian. lib. . de varia historia , reporteth of cercitas megala politanus , who falling into a most dangerous disease , and being asked by such friends as were then about him , whether hee were willing to dye ? o yes ( said he ) by any meanes ; for i desire to depart this world , and trauell to the other , where i shall be sure to meet with men famous in all kindes of learning : of the philosophers , with pythagoras : of the historiographers , with hecataeus : of the poets , homerus : of musitions , olympius : who by the monuments of their judgments & learning haue purchased to themselues perpetuitie . aeneas sylvius reporteth of the emperour fredericke , that sojourning in austria , it hapned that one of his principall noblemen expired ; who had liued ninety yeares in all voluptuousnesse and pleasure , yet was neuer knowne to be either diseased in body , or disquieted in minde , by any temporall affliction whatsoeuer . which being related vnto the emperour , he made this answer ; euen hence we may ground that the soules of men be immortal : for if there be a god , who first created , and since gouerneth the world , ( as both the philosophers and theologists confesse ) and that there is none so stupid as to deny him to be iust in all his proceedings ; there must then of necessitie be other places prouided to which the soules of men must remoue after death : since in this life we neither see rewards conferred vpon those that be good and honest , nor punishments condigne inflicted vpon the impious and wicked . cicero , in caton . maior . reporteth , that cyrus lying vpon his death bed , said vnto his sonnes ; i neuer persuaded my selfe , ô my children , that the soule did liue whilest it was comprehended within this mortall body : neither that it shall die when it is deliuered from this fleshly prison . anaxarchus being surprised by nicocreon the tirant of cyprus , he commanded him to be contruded into a stone made hollow of purpose , and there to be beaten to death with iron hammers . in which torments he called vnto the tyrant and said , beat , batter , and bruise the flesh and bones of anaxarchus , but anaxarchus himselfe thou canst not harme or damnifie at all . the excellent philosopher intimating thereby , that though the tyrant had power to exercise his barbarous and inhumane crueltie vpon his body ; yet his soule was immortal , and that no tyrannie had power ouer , either to suppresse or destroy it . brusonius , lib. . cap. . ex plutarc . of lesse constancie was iohannes de canis a florentine physition of great fame for his practise : who when out of the principles of mataesophia , he had grounded the soule to be mortal with the body , and in his frequent discourses affirmed as much ; yet when his last houre drew on , he began to doubt within himselfe , and his last words were these : so , now i shall suddenly be resolued whether it be so or no. iohan. bapt. gell. dialog . de chimaerico . as ill if not worse , bubracius , lib. . reporteth of barbara , wife to the emperour sigismund ; who with epicurus placed her summum bonum in voluptuousnesse and pleasure : and with the sadduces beleeued no resurrection or immortalitie of the soule , but god and the diuell , heauen and hell , equally diuided . from the philosophers , i come now to the poets . ovid , lib. metam . . saith , morte carent animae , semperque priore relicta sede : novis domibus vivunt , &c. the soules can neuer dye ; when they forsake these houses , then they other mansions take . phocilides the greeke poet , anima autem immortalis & insenesibilis vivit per omne tempus . i. for the soule is immortall , not subject vnto age , but surviveth beyond the date of time. and menander ; melius est corpus quam animam aegrotare . i. better it is for thee to be sicke in body than in soule : and howsoeuer thy body fare , be sure to physicke thy soule with all diligence . propert. . . sunt aliquid manes , let hum non omnia fiunt : luridaque evictos , effugit vmbra rogas . sp'rites something are ; death doth not all expire : and the thin shadow scapes the conquer'd fire . the ingenious poet tibullus , either inclining to the opinion of pythagoras , or else playing with it , ( who taught , that the soule after death did transmigrate and shift into the bodies of other persons and creatures ) we reade thus : quin etiam meatunc tumulus cui texerit ossa , seu matura dies fato proper at mihi mortem : longa manet seu vita , &c. when these my bones a sepulchre shall hide , whether ripe fate a speedy day prouide ? or that my time be lengthned ? when i change this figure , and hereafter shall proue strange vnto my selfe , in some shape yet vnknowne ; whether a horse of seruice i be growne , taught how to tread the earth ? or beast more dull of speed , ( the glory of the herd ) a bull ? whether a fowle , the liquid aire to cut ? or into what mans shape this spirit be put ? these papers that haue now begun thy praise , i will continue in those after-dayes . manl. lib. . de astronom . is thus quoted : an dubium est habitare deum sub pectore nostr● , in coelumque redire ; animas coeloque venire ? who doubts but god dwells in this earthly frame ; and soules returne to haev'n , from whence they came ? and lucretius we reade thus : cedit enim retro de terra quid fuit ante in terra , sed quod missum est ex etheris oris , id rursum coeli fulgentia templa receptus , &c. that which before was made of earth , the same returnes backe vnto earth , from whence it came . but that which from th' aethereall parts was lent , is vp vnto those shining temples sent . i haue hitherto spoke of the two distinct parts of man , the soule and the body . a word or two of man in generall . homo , man , is anima rationalis , or mortalis ; a creature reasonable and mortall . not so denominated ab humo , as varro would haue it ; for that is common with all other creatures : but rather of the greeke word omonoia , that is , concordia , or consensus , concord or con-societie , because that man is of all other the most sociable . the nobilitie of man in regard of the sublimitie of his soule , is expressed in genes . . let vs make man after our owne image and similitude , &c. the humility which ought to be in him , concerning the substance whereof he was made , genes . . the lord made man of the slime of the earth . the shortnesse of his life , psal. . my dayes are declined like a shadow , and i am as the grasse of the field . the multiplicitie of his miseries , gen. . in the sweat of thy browes shalt thou eat thy bread , &c. gregory nazianzen in oration . . vseth these words ; what is man , that thou art so mindefull of him ? what new miserie is this ? i am little and great , humble and high , mortall and immortal , earthly and heauenly ; the first from this world , the later from god : the one from the flesh , the other from the spirit . tertullian , apollogetic . advers . gentil . cap. . hath this meditation : dost thou aske me how this dissolued matter shall be again supplied ? consider with thy selfe , ô man , and bethinke thy selfe what thou wast before thou hadst being : certainely nothing at all ; for if any thing , thou shouldst remember what thou hadst beene . thou therefore that wast nothing before thou wert , shalt againe be made nothing when thou shalt cease to be . and why canst thou not againe from nothing haue being , by the wil of the same workeman , whose will was , that at the first thou shouldst haue existence from nothing ? what new thing shall betide thee ? thou which wast not , wert made ; when thou againe art not , thou shalt be made . giue me ( if thou canst ) a reason , how thou wert created at first ; and then thou mayst resolue mee how thou shalt be re-created againe . obserue how the light this day failing , shineth againe tomorrow ; and how the darknesse , by giuing place , succeedeth againe in it's vicissitude . the woods are made leauelesse and barren , and after grow greene and flourish . the seasons end , and then begin : the fruits are first consumed , and then repaired most assuredly : the seeds prosper not and bring forth before they are corrupted and dissolued . all things by perishing are preserued : all things from destruction are regenerated . and thou ô man , thinkest thou that the lord of the death and the resurrection will suffer thee therefore to dye , that thou shalt altogether perish ? rather know , that wheresoeuer thou shalt be resolued , or what matter soeuer shall destroy , exhaust , abolish , or reduce thee to nothing , the same shall yeeld thee vp againe and restore thee : for to that god , the same nothing belongs , who hath all things in his power and prouidence . the whole frame of heauen ( saith saint ambrose in psal. ) god made and established with one hand ; but in the creation of man he vsed both . he made not the heauens to his similitude ; but man. he made the angels to his ministerie , but man to his image . saint augustine , super ioan. serm. . saith , one is the life of beasts , another of men , a third of angels . the life of irrational brutes desireth nothing but what is terrene : the life of angels , onely things coelestiall : the life of man hath appetites intermediate betwixt beasts and angels . if he liueth according to the flesh , he leadeth the life of beasts : if according to the spirit , hee associateth himselfe with angels . hugo in didasc . lib. . speaking of the birth of man , saith , that all creatures whatsoeuer ( man excepted ) are bred and born with naturall defences against injuries and discommodities ; as the tree is preserued by the barke , the bird is couered with her feathers , the fish defended with his skales , the sheepe clad with his wooll ; the herds and cattell , with their hides and haire ; the tortoise defended with his shell , and the skin of the elephant makes him fearelesse of the dart. neither is it without cause , that when all other creatures haue their muniments and defences borne with them , man onely is brought into the world naked and altogether vnarmed . for behoofull it was , that nature should take care of them who were not able to prouide for themselues . but man borne with vnderstanding , had by his natiue defects the greater occasion offered to seeke out for himselfe ; that those things which nature had giuen to other animals freely , he might acquire by his industry : mans reason appearing more eminent in finding out things of himselfe , than if they had freely bin bestowed vpon him by another . from which ariseth that adage , ingeniosa fames omnes excuderit artes. to the like purpose you may thus read in chrisostome vpon mathew ; god hath created euerie sensible creature armed and defended ; some with the swiftnesse of the feet , some with clawes , some with feathers , some with hornes , some with shells , &c. but he hath so disposed of man , by making him weake , that he should acknowledge god to be his onely strength ; that being compelled by the necessitie of his infirmitie , he might still seek vnto his creator for supply and succour . to come to the ethnycks : solon being asked , what man was ? made answer ; corruption in his birth , a beast in his life , and wormes meat at his death . and silenus being surprised by mydas , and demanded of him , what was the best thing which could happen to man ? after a long pause , and being vrged by the king for an answer , burst out into these words ; the best thing , in my opinion , that man could wish for , is not to be borne at all : and the next thing vnto that is , being borne , to be soone dissolued . for which answer he was instantly released and set at libertie . phavorinus was wont to say , that men were partly ridiculous , partly odious , partly miserable . the ridiculous were such , as by their boldnesse and audacitie aspired to great things beyond their strength . the odious were such as attained vnto them : the miserable were they who failed in the atchieuing of them , stoeb . serm. . king alphonsus hearing diuers learned men disputing of the miserie of mans life , compared it to a meere comedie , whose last act concluded with death . and ( saith he ) no such is held to be a good poet , who doth not wittily and worthily support his scoenes with applause euen to the last catastrophe . aristotle the philosopher being demanded , what man was ? made answer , the example of weakenesse , the spoile of time , the sport of fortune , the image of inconstancie , the ballance or scale of enuy and instabilitie stobae . serm. . man ( saith an other ) hath not power ouer miseries , but miseries ouer him ; and to the greatest man the greatest mischiefes are incident . cicero saith , that to euery man belong two powers , a desire , and an opinion ; the first bred in the body , acciting to pleasure ; the second bred in the soule , inuiting to goodnesse . and that man ( saith plato ) who passeth the first part of his life without something done therein commemorable and praise-worthy , ought to haue the remainder of his life taken from him , as one vnworthy to liue . from the philosophers , we come next to the poets . we reade homer in his iliads to this purpose interpreted : quale foliorum genus , tale & hominum , &c. as of leaues is the creation , such of man 's the generation : some are shak'd off by the winde , which strew'd vpon the earth we finde ; and when the spring appeares in view , their places are supply'd with new . the like of mankinde we may say ; their time fulfil'd , they drop away . then they the earth no sooner strow , but others in their places grow . claudian writeth thus : — etenim mortalibus ex quo terra caepta coli nunquam sincera bonorum , &c. to mortall men , by whom the earth began first to be cultur'd , there is none that can say , hee 's sincerely happy ; or that lot hath design'd him a temper without spot . him to whom nature giues an honest face , the badnesse of his manners oft disgrace . him whom endowments of the minde adorne , defects found in the body make a scorne . such as by war their noble fames encrease , haue prov'd a very pestilence in peace . others , whom peacefull bounds could not containe , we oft haue knowne , great fame by armes to gaine . he that can publique businesse well discharge , suffers his priuat house to rome at large . and such as fault can with another finde , to view their owne defects seeme dull and blinde . he that created all , ( and he alone ) distributes all things , but not all to one . iacobus augustus thuanus , in his title homo cinis , you may reade thus : disce homo de tenui constructus pulvere , qua te edidit in lucem conditione deus , &c. learne , ô thou man , from smallest dust translated , on what condition god hath thee created : though thou this day in gold and purple shine , and scorning others , thinkst thy selfe diuine ; tomorrow of thy pompe art dis-array'd , and in the graue ( aside ) for wormes meat layd . why doth thy tumerous heart swell thus in vaine ? things both beyond thee , and deny'd , t' attaine ? why in mansolean structures aime to sleepe ? thinking thereby thy rottennesse to keepe from the ( lesse putrid ) earth ? o foolish man ! be not deceiv'd ; for know , before thou can aspire a glorious place aboue to haue , thou must ( as all ) lie rotten in thy graue . adages concerning man ; and their good or bad affections one towards another , are these : homo homini deus : homo homini lupus . one man , to man a god we see : another a meere wolfe to be . amongst many other ingenious and accurate emblems written by anton. f. castrodunensis , i haue onely selected one to this purpose : ornamenta gerens , cornix aliena superbit , &c. the crow trickt vp in borrow'd plumes , growes prowd , and thinkes her selfe , with what 's her owne endow'd . but when each bird doth for her feather call , dis-rob'd , she growes a publique scorne to all . man , whilst he liues , to be that crow is knowne , who nothing that he weares can call his owne : death summoning , and you stript naked , then alas , what haue you to be proud of , men ? the hierogliphycke of man is the palme tree ; and that for a twofold reason : first , because it bringeth forth no fruit , vnles the male be planted neere and in sight of the female . by which it is imagined they haue a kinde of coitus or copulation ; the boughes being full of masculine gemmes , like seed . and next , because in the vpper part thereof there is a kinde of braine , which the hebrewes call halulab , and the arabs , chedar , or gemmar ; which being bruised or tainted , the tree instantly withereth , ( as man dieth presently when his braine is perished ) which is onely to be found in this plant. besides , in the top or head thereof there is that which resembleth haire . the branches grow after the manner of the armes and hands , extended and stretched forth ; and the fruit thereof is like fingers , and therefore are called dactili , or digiti , erudit . quid . lib. . hierogl . collect. concerning hell and the torments thereof , wee reade the fathers thus . gregory , moral . lib. . saith , in horrible manner it hapneth to those wretched soules , who haue death without death , end without end , defect without defect : because death euer liueth , the end alwayes beginneth , and defect knoweth not how to be deficient : death slayeth , but killeth not , sorrow excruciateth , but easeth not ; the flame burneth , but consumeth not . and the same father , lib. . dialog . the soule confined thither hath lost the happinesse to be well , but not to be : for which reason it is compelled to suffer death without death , defect without defect , end without end ; because vnto it , death is made immortall , defect indeficient , and end infinite . and saint augustine , lib. de agenda cura pro mortuis ; speaking of the rich man tormented in hell , saith , that his care of the liuing , whose actions hee knew not , was like ours of the dead , or whose estate wee are ignorant . isiod . lib. . de summo bono , saith , that the fire of hell giues light vnto the damned , so farre as they may see whereat to grieue , but not to behold from what they may draw comfort . and the same author in his meditation , gehennalis , supplicij ; consider all the paines and afflictions of this world , all the griefe of torments , the bitternesse of sorrowes , and grieuousnesse of afflictions , and compare them with the least torment of hell , and it is easie which thou sufferest : for the punishment of the damned is in that place doubled ; for sorrow burneth the heart , and the flame the body . and hugo , lib. . de anima ; the infernall lake is without measure , it is deepe without bottome , full of incomparable heate , full of intollerable stench , full of innumerable sorrowes : there is miserie , there is darkenesse , there is no order , but all confusion ; there is horror eternall , no hope of any good , nor termination of euill . saint chrisostome , hom. . de ira , vseth this similitude : i would not haue thee to thinke , ( saith he ) that as it is in this life , so it is in the other ; that to haue partners and companions in grief can be any comfort or abatement to thy sorrow , but rather of the contrarie . for tell me , if a father condemned to the fire , shal behold his sonne in the same torment , will not the very sight thereof bee as another death vnto him ? for if those who be in perfect health , at the sight of others torments faint , and are ready to depart with life ; how much more shal they be afflicted and excruciated , when they are fellow-sufferers of the same tortures ? mankind is prone to compassion , and wee are easily moued to commiserate other mens grieuances : therefore how can the father take comfort to behold his sonne in the same condemnation ; the husband the wife , or the brother the brother ? &c. rather it doth adde vnto their miseries , and make their griefe the greater , . saint origen , in matth. cap. . vseth this comparison ; as euery gate of a city hath it's proper denomination ; so may wee say of euery port or dore that opens into hell : one may be called scortatio , or whoring , by which whore-monghrs enter : another , swearing , by which blasphemers haue accesse . and so of enuy , gluttony , and the rest ; euery one bearing name according to the nature of the offence . bion was wont to say , that the passage vnto hell was easie , because men might finde the way thither blinde-fold , or with shut eyes . for so it fareth with all dead men : from whence wee reade that in virgil : — facilis discensus averni , noctes atque dies patet atri janua ditis . the same bion was wont to jest at the punishment of the daughters of danaus in hell , who are forced to carry water in bottomlesse pales to fill a leaking vessell ; saying , the torment had beene greater if their pales had been whole and sound , for so their burdens had been the heauier . laërtius , lib. . cap. . and demonax being demanded of one , what he thought the estate and condition of the soules departed was , in the other world ? made answer , that he could not as then resolue him , but if hee had the patience to stay till hee had beene there , hee would write him newes thereof in a letter . intimating thereby , that hee beleeued there was no hell at all . erasmus , lib. apotheg . sophocles , in oëdip . calleth hell a blacke darknesse . and euripides , in aristid . an obscure house or pallace , shadowed from the bright beames of the sunne . theogius giues it the name of the blacke gates . and eustathius , in . isliad , saith it is a dark place vnder the earth . saint basil , sup . psal. . calleth it a darke fire that hath lost it's brightnesse , but keepes it's burning . and saint gregory , moral . lib. . cap. . it burneth , but giueth no light at all . the antient poets , in regard of the tenebrositie thereof , compare hell to a territorie in italy betwixt baiae and cumae , where a people called cimerij inhabit ; which is so inuironed with hills and mountaines , that the sunne is neuer seene at any time of the yeare to shine amongst them . from whence grew the adage , darker than the darkenesse of cimeria . hell is called in the scriptures by the name of abyssus , which implyeth a deepe and vast gulfe or a bottomlesse pit , from which there is an ascent vp vnto the earth , but no descent lower . nicolaus de lyra , vpon esay , holdeth it to be in the centre of the earth . rabbi abraham , in cap. . iona , saith , sheol ( a graue ) is a deepe place , and directly opposed to heauen , which is aboue . rabbi levi , in cap. . ioan. affirmeth , that sheol is absolutely below , and in the centre . moses saith , fire is kindled in my wrath , ( speaking of god ) and shall burne to the bottome of hell. the psalmist calleth it the pit of perdition , psal. . and psalm . . . let him cast them into the fire , and into the deepe pits , that they rise not again . saint iohn , revel . . calleth it a burning lake . and solomon speaking of the depth of this place , saith , that the guests of an harlot are in the depth of hell. and elsewhere , the way of life is on high , to auoid hell beneath . hell is likewise called tophet , which was a valley neere vnto ierusalem , ioyning to the fullers poole , and the field acheldema , scituate on the south side of sion . it is called likewise gehinnon , of the valley of hinnon , because the place was the habitation of one hinnon ; and for that it was once in his possession , therefore euen to the dayes of our sauior it bare his name . such is the opinion of aretius : and in this valley did the iewes ( following the abhomination of the children of ammon ) sacrifice their children in the fire to the idoll moloch . montanus , vpon esay , is of opinion , that vnder the name of moloch was signified mercury . others , ( as scultetus writeth ) that it was saturne , whom the poets feigne to haue eaten and deuoured his owne children . it was a brasen image , hollow within , and figured with his hands spread abroad , ready to receiue all such infants as through their cursed idolatry were tortured in the fire , and sacrificed vnto him . snepfsius describeth this idoll to be made of copper , and stretching forth his armes and hands in manner aforesaid . the iewes write of this idoll moloch , that he was of a large and mighty stature , fashioned like those vsed amongst the serronides the antient inhabitants of gaule , ( now france . ) hee had within his bulke or belly seuen seuerall roomes or chambers ; the first was to receiue all such meat as was offered vnto him ; the second , turtle doues ; the third , a sheepe ; the fourth , a ramme ; the fist , a calfe ; the sixt , an oxe ; the seuenth , a childe . this idoll ( as the talmudists write ) had a face of a calfe , in the imitation of the idolatry which their fore-fathers had seene vsed in aegypt . his priests ( reg. . . ) were called chemarimes , because they were smoked with the incense offered vnto that idoll . this tophet or valley of hinnon , amongst many other abhominations , was put downe by the good king iosiah , and in meere detestation thereof , dead carrion and the filth and garbage of the city cast therein . the iewes likewise report , that in this valley of tophet there was a deepe ditch or caue called os inferni , the mouth of hell , which could neuer be filled ; into which the chaldaeans , hauing ouercome the israelites in battell , cast their dead carkasses , which were neuermore seene . and to trace my author a little further : some thinke this word tophet to haue deriuation , à tophis lapidibus , from the topaz stone , which like to the punicke nourisheth fire . but this he holdeth not to be altogether authentique ; but rather of the hebrew word toph , which signifies a tabret or loud instrument : because when they sacrificed their children , they strooke vpon their tabrets , that their noise might drowne the shriekes and clamors of their infants , when they past through the fire : for so saith piscator vpon esay . to the dialogue of lucianus before recited , ( intitled nyceomantia , or an answer from the dead ) the most learned and neuer to be forgotten sr thomas moore hath left this argument : lucian ( saith he ) would leaue that chiefely to be remembred vnto vs , which towards the conclusion of the fable is whispered in the eare of menippus by the prophet tyresias : namely , that a priuat and retyred life is the most contented and secure of all other . which the grecians seeme likewise to allude vnto into their old adage , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for riches , glory , power , potency , with things of like nature and condition , which the world seemeth most to acquire , are most fraile and vncertaine . but chiefly the liues and fortunes of rich men , as they are the most subject and obnoxious to casualtie and disaster ; so they haue the greatest correspondence with solemne pomps and tragick fables ; which in many of their miserable ends is frequent and apparant . which the world giueth vs cleerely to vnderstand , by that decree made in hell against auaritious and rich men : in their bodies are not onely designed to diuers pains and tortures , but euen their minds and soules transmigrated and shifted into asses and brute beasts . by which he insinuateth vnto vs , that these couetous men be for the most part barren of learning , sloathfull , and wanting iudgement . it is inscribed , an answer commanded from the ghosts or the dead : by which is manifest , that hee obserueth the selfe same course in this dialogue , which ariseth from that which was before proposed to be learned from tyresias . for alwayes in these or the like titles , some aime at the noblenesse of the person , some at the dignitie of the argument : after the manner of plato , whom lucian in this dialogue seemeth most to imitate . it consisteth of a long narration , in which he commemorateth both the cause and the manner of his descent into the darke and lower regions ; and the withall the occasion why so peremptory and strict an edict was denounced against the rich men of the world . the maine and most illustrious things in this fable contained , are , the frivolous and vncertaine doctrines and documents of the philosophers ; the superstition and power presupposed to be in magitions and magicke : the seuerall roomes and corners of hell , with the torments and punishments inflicted vpon the miserable and wretched ghosts ; with the equalitie of the persons there . and lastly , a cgmparison of humane life , with the affinitie it hath to vaine pompe , and the fables deuised by the tragicke poets . the occasion and beginning being deriued from the habit and known absence of menippus , &c. and now being so far entred into lucian ( though not pertinent to the argument in hand ) i will commend another of his dialogues vnto your reading . incited thereunto by reason of the elegancie thereof : and the rather , because the scoene lies in hel. ¶ the argument . three mighty men amongst themselues contend , to which of them preeedence shall be given . the strife , sad minos vndertakes to end : so the great odds betwixt them is made even . the speakers be alexander , minos , hanibal and scipio . the dialogue . alex. thou lybian , i before thee am in fame , and therefore iustly a precedence claime . hanib . to which i 'le neuer yeeld . alex. minos the wise and most iust iudge , this quarrell comprimise . minos . what are you , speake ? alex. this , hanibal : i , son to mightie philip king of macedon , call'd alexander . minos . glorious , by my life , both of you are ; now tell me what 's your strife ? alex. 't is for prioritie : for he auerres himselfe the better captaine ; but he erres . for i , ( as all report ) not him alone in prowesse haue exceeded ; but times gone , and scarce remembred , cannot speake that name able to equall my vnlimited fame . minos . speake interchangeably your best and worst , and freely too ; but thou , ô lybian , first . hanib . yet one thing i am proud of , to haue got the greeke tongue here , and my antagonist not in that before me . next , i am of minde , the worthier place should be to him assign'd who bee'ng at first but low , and meanly stated , hath ev'n from thence great glories propagated ; making himselfe most potent , in state hye , and capable of principalitie . i with an hand-full spaine did first inuade , a bare sub-consull , to assist and aid my brothers , in those puny dayes : yet fir'd t' attaine the height to which i since aspir'd . ere long i tooke the celtiberians , and subdu'd the gaules with this all-conquering hand . huge mountaines ( and vnpassable before ) i cut , and those i led my armies o're . the floud eridanus , swift aboue measure , i did command , and crost it at my pleasure : vpon which , many cities i ore'threw , and did in time all italy subdue ; through which i made my sommers progresse still , and visited romes suburbs at my will. nay more , in one pitcht battell i fought there , so many warlike romans slaughter'd were , ( and these too of the valiantest and most stout ) their very rings in bushels were mete out : made of their bodies bridges to passe flouds , and lakes on land grew from their reaking blouds . all these did i , yet neuer had the pride to be call'd ammons sonne , or deify'de ; i feign'd my selfe no god , nor had th' impietie to make my mother strumpet , though to'a dietie . i still profest my selfe a man , and fought 'gainst princes of ripe iudgement , such as thought themselues no more than mortall ; souldiers too both bold and valiant . i had not to doo with medes and cold armenians , a base crew , such as still fled before he could pursue ; and if a man but set a face , and dare , poore wretches they his easie conquest are . this alexander was a prince borne hye , and his dead fathers kingdome did supply ; fortune his large demaines encreasing still , with force impetuous , almost 'gainst his will. who when the wretch darius was o'rethrowne at issa and arbela , as his owne he'appropriated all ; was not content to keepe within his fathers competent and moderat bounds , but must be needs ador'd . the medes lost loosenesse he againe restor'd , nay more , profest it : in his lauish boules , of his best subiects rending out the soules from their torne bodies , ( paying natures debt ) he after such as slew them did abet . i was my countries father , and when aid they claim'd of me , i instantly obey'd ; encountring an huge nauy , all prepar'd to inuade carthage : hauing all this dat'd most willingly , the word they had but sed , and i my selfe soone gaue both lost and dead . this did i a barbarian , and thought rude , vnexpert of your greekish plenitude . i neuer read his homer , nor was sutor the sophist aristotle should become tutor to hannibal : such helps i counted vaine ; what came from me was mine owne brest and braine . and these are they by which i still prefer my selfe before the greeke king alexander . but if you thinke this yong man ought take place before me , cause a diadem doth grace his temples ? this i'am sure , it might shew well in macedonia , but not here in hell : nor therefore now should be before me chus'd , who haue my selfe and mine owne fortunes vs'd . minos . he neither hath like one ingenerous sayd , nor hath a lybian barbarisme betrayd : his smoother stile , his eloquence , flies hye . now macedonian , what canst thou reply ? alex. silence , ô minos , would become me best , rather than i at this time should contest 'gainst one so impudent and rash : my griefe is , that this hanibal , so great a theefe , against so great a conqueror should hold this difference . but grow he ne're so bold , ( o thou most just of iudges ) note me well , and thou shalt know how much i antecell . who being but a yong man , tooke on mee the mannage of a mighty soueraigntie ; as my first justice , ' reaving those of breath , who had been actors in my fathers death . hauing subuerted thebes , i then became to whole greece such a terror , and my name 'mongst them so famous , that the princes all chose me with vnite voice their generall . nor did i hold it fit to be confin'd within one kingdomes bounds , my'vnlimited mind aspir'd vnto more amplitude ; the rather , because in all things to exceed my father . a world was my ambition , not content till i had made my knowne name eminent in ev'ry part . asia by force i entred , and by the riuer granicus aduent'red a mighty battell , vanquisht and pursu'd , in that one fight whole lydia i subdu'd . iönia and phrygia then i tooke : and passing thence ( by iove ) i could not looke on any durst oppose me ; conquering euer , where e're my army mov'd , ev'n to the riuer of issa , where the king darius then attended me with infinites of men . what there i did , thou minos canst tell best , how many in one day i lent to rest : charon well knowes , his barge that time vnable , and styx scarce for such numbers nauigable ; forc'd was he then , strange ferry boats to hire , and all too little . this out of the fire of mine owne spirit i did ; my dauntlesse breath still daring wounds , and boldly out during death . i passe great acts by me in person done , what i at tyrus and arebela woon . india ( till then vnknowne ) i did inuade , and of my empire , the vast ocean made th' vnbounded limits . the elephants most rude i tam'd ; king porus hauing first subdu'd . the scythians , ( souldiers not to be despis'd ) a mars-starr'd people , no way ill advis'd , hauing past tanais , i did soone subdue , and with my troupes of horsemen ouerthrew . and as my rage vnto my foes extends , so still my loue and bounty grac'd my friends . that me a man , those gaue what was diuine , and call'd a god , none justly can repine : for by the greatnesse of my deeds amaz'd , ( in others neuer knowne ) their wonders rais'd me to that glory ; yet no helpe it can , for i a god and king , dy'de like a man. this hannibal was left a wretch , confin'd to lybia and bithynia ; of a mind barb'rous , and meerely inhumane , puft with pride , who as he basely liv'd , he poorely dy'de . how italy he conquer'd i omit , by malice , falshood , guile , not vertue , it was brought so low ; he bee'ng perfideous still , and before others worths vaunting his will. now where he with effoeminacie brands my looser life ; none here but vnderstands how he in capua liv'd ; where this chast man , so temperat and abstemious , nothing than but whor'd and surfetted , wantonning and playing , the very soule of discipline betraying . yet if what i i' th west parts had atcheev'd , things aboue wonder , scarce to be beleev'd , had not too little thought , i had not bent my purpose to the easterne continent : who without bloud-shed , and with small adoo , could haue tooke in romania , lybia too ; ev'n to the isle of gades , vnconquer'd yet , where mighty hercules , non vltra writ . i held them scarce worthy my paines , since they to my great name already seem'd t' obey . of many infinites let these suffice ; i now haue said : judge ( minos ) thou art wise . scipio . not before me ( ô minos ) thou dost heare . min. resolue me what thou art ? how born ? & where ? that with these mighty captaines dar'st compare ? scip. i , roman scipio , who left carthage bare of riches and of souldiers : i subdu'de of africans th'vnnumber'd multitude , in many and great battels . minos . and what now hast thou to say ? scip. to th' macedon i bow , as my superior ; but my selfe preferre before this hannibal ; judge if i erre . nor from him do i challenge more than right , as hauing once put him to shamefull flight . how comes he then so impudent and bold as to contend 'gainst him with whom i hold no competition ? yet of all 't is knowne , this hannibal by me was ouerthrowne . minos . by iove , the roman scipio hath spoke well ; and thus i judge : you alexander excell and haue prioritie . the second place , scipio , belongs to thee . nor is 't disgrace or least affront , ô hannibal , to thee , that thou art numbred one amongst the three . but from the poets , it behooues mee to looke backe vnto the theologists ; for with the torments in hell there is no jesting . bullinger in esay , with other approued diuines , hold the fire of hel to be true and substantiall fire . god punished with fire in this world , sodom and gomorrha , and the murmurers , numb . ca. . and the name of the place was called thabberah , because the fire of the lord burnt amongst them . and christ shall come to judgement with fire , esay . which shall haue two properties ; to burne , which shall punish the wicked ; to shine , which shall comfort the saints : for so saith theoderet , psalm . . and what shall hinder a fire to be in hell , when all the extremities of torment shall be put vpon the damned ? saint augustine affirmeth this fire to be corporeall . now here a question may arise , being corporeall , whether it tormenteth the body onely , or body and soule together ? and , how a corporeall fire can worke vpon a spirituall substance . saint bernard , de interior . domo , cap. . saith , ignis exterius carnem comburit , vermis interius conscientiam corrodit . i. the fire without burneth the body ; the worme within tormenteth the conscience . and isiod . de sum. bon. lib. . duplex est poena damnatorum ; quorum mentem , vrit tristitia , & corpus flamma . i. double is the punishment of the reprobate , whose minde sorrow burneth , whose body , the flame . in which they seeme to proue . that the fire fastneth on the body ; but make question , whether it haue power ouer the soule . but zanchy , de operib . dei , part. . lib. . cap. . is of opinion , that the diuels , with mens bodies and souls , are tormented with fire euerlasting . for as they were ( like simeon and levi ) brethren in the same euill ; so both of them shall be tormented in the same fire . iustine martyr , apolog. . pro christian. affirmeth , that the diuell shall suffer punishment and vengeance , inclosed in euerlasting fire . the truth of which is ratified by our sauiour himselfe , in these words ; depart from me ye cursed , into euerlasting fire prepared for the diuell and his angels . and is also apparant by the speech of dives : fo● it is no parable , but an historie ; as saint chrisost. saith , parabola sunt vbi exemplum ponitur tacenter nomina . i. those are parables , where the examples are propounded , but the names are concealed ; but here the name is expressed . on such atheists as will not beleeue this , may be conferred the words of ruffinus ; si quis neg at diabolum aeternis ignibus mancipandum , partem cum ipso oeterni ignis accipiet , & sentiat quod negavit . i. hee who denieth the diuell to be doomed to euerlasting fire , shall haue part with him in those eternall flames , and so be sensible of that which hee would not beleeue . but after what manner this corporeall fire shall torment the diuels and the damned ghosts , it is not for vs to define . and , melius est dubitare de occultis , quam litigari de incertis , compescat igitur se humana temeritas , & id quod non est non quaerat , ne illud bonum quod non est inveniat . i. better it is to doubt of things hid , than to contend of what is vncertaine . and let no man rashly meddle about things that are not reuealed , lest he findeth not the profit of those things that are reuealed . it being probable , that that fire is substantiall and corporeal , vexing and tormenting the soules of the damned , let vs see how it differeth from this of ours which is elementarie . first , they are said to differ in respect of heat ; for this here , compared with that there , is but as fire painted . for the prophet esay speaking of that terrible fire , saint , who is able to dwell in this deuouring fire ? or who shall be able to dwell in these euerlasting burnings ? secondly , in regard of the light ; for ours is luminous , chearfull , and comfortable ; but the fire of hell giueth no lustre at all . for as gregory , mor. cap. . saith , cremationem habet , lumen vero non habet . i. it burneth , but lighteth not . thirdly , our elementall fire consumeth the body onely , but that of hell burneth both body and soule . fourthly , our elementary fire confirmieth only that which is cast into it ; but that of hell doth alway burne , but neither wasteth it selfe , nor that which it burneth . fiftly , the one may be quenched , the other can neuer be extinguished and put out : the chaffe ( saith the text ) shall be burned with vnquenchable fire . esay . their worme shall neuer die , their fire shall neuer be put out . it is internall , externall , and eternall ; and as there is nothing that maintaineth it , so there is nothing that can extinguish it . we reade , revel . . vae , vae , vae ; three woes : vae pro amaritudine , vae pro multitudine , vae pro aeternitate , p●earum : woe for the bitternes , woe for the multitude , woe for the eternitie of the paines and torments . concerning which , we may read aquin. minima poena inferni , major est maxima poena hujus mundi . i. the least torment in hel is greater than the greatest punishment that can be inflicted in this world . indicis in lite , brevis est vox , ite , venite : dicetur reprobis , ite ; venite probis . aspera vox ite , vox est benedicta venite ; quod sibi quisque s●rit praesentis tempore vitae . hoc sibi messio crit , cum dicitur ite , venite . there were some comfort to the damned souls , if their torment might haue end ; but that shall neuer be , and no torment greater than that of perpetuitie . the reason of this perpetuity is threefold : the first drawn from the state and condition of the majesty offended . the second , from the state and condition of the reprobates ; for as long as they remaine sinnefull , so long shall they remaine tormented for sinne . but in hell they euer remaine sinnefull ; and sinne is like oile , and the wrath of god like fire ; as long as the oile lasteth , the fire burneth ; and so long as sinfull , so long tormented , and therefore damned for euer . for most sure it is , that in hell there is neither grace nor deuotion . the wicked shall be cast in exteriores tenebras , extra limitem divinae misericordiae ; i. into vtter darknesse , without the limits of gods mercie . for though their weeping in hell may seeme penitentiall ; yet they do but lugere poenas , non peccata ; lament their punishment , but not their sinne . the third reason is drawne from gods justice ; for when life was offered them , they refused it : and therefore justly , when in hell they beg it , they go without it . i shut vp the premisses in the succeeding emblem . the emblem . it is reported by the poets and some antient historiographers , that in dodonia ( a forrest in greece , famous for the okes there growing , and therefore dedicate to iupiter ) there is a fountaine or well , into which whoso putteth a torch lighted or flaming , it is presently extinguished : but take one vnlighted , which neuer came neere the fire , and it is instantly kindled . the motto which the author of this emblem groundeth hereon , is , sie rerum inver●●tur ordo . hauing some consimilitude with that of gregory , moral . hostis noster , quanto magis nos sibi rebellare conspicit , quanto amplius expugnare contendit : eos autem pulsare negligit , quos quieto iure se possidere sentit . i. our spirituall enemy the diuell , the more he perceiueth we rebell against him , the greater his opposition is against vs : but spareth to trouble or molest such as he knoweth to be already in his quiet possession . the two maine engins by which the diuell seeketh to vndermine mankinde , are desperation and presumption . concerning the first s. bernard saith , let no man despaire of grace , though he begin to repent in his later age ; for god iudgeth of a mans end , not of his past life : for there is nothing so desperate which time cannot cure , nor any offence so great which mercy cannot pardon . livy telleth vs , that of all the perturbations of the minde , despaire is the most pernicious . and lactantius informes vs , that if he be a wicked and wilfull homicide that killeth any man wittingly ; needs must he be the same or worse , who layeth violent hands vpon himselfe dispairingly . for what is dispaire , but the feare of punishment , and distrust in gods mercy ; by reason of which , man making himselfe his owne judge , becomes his owne executioner . for as stobaeus saith , the dread and terror of inevitable punishment is the sole cause of desperation . against which irremittable sin , seneca , in medaea , thus counsels vs ; qui nihil potest sperare , nihil desperet : he that hath nothing to hope for , let him nothing feare . and ovid , lib. . de ponto ; confugit interdum templi violator ad aram ; nec petera offensi numinis , horret opem . sometimes church-robbers to the altars fly , and to the injur'd gods for mercy cry . concerning presumption , saint augustine saith , nulla praesumptio est perniciostor , quam de propria justitia & scientia superbire ; ô superba praesumptio , ô praesumptuosa superbia . i. no presumption is more dangerous , than to be proud of our owne righteousnesse or knowledge : ô proud presumption ! ô most presumptuous pride . philo telleth vs , that one prime occasion why leuen was forbidden the iewes at the solemne feast of easter , was to teach them to haue a great care to keepe themselues from pride and presumption , into which they were apt to fall , who held any extraordinarie conceit or opinion of themselues ; their hearts being suddenly swelled therewith , as the dough is puft vp with the leuen . claud. de honor. cons. saith , inquinat egregios adiuncta superbia mores : i. where pride sets in it's foot , it corrupteth the best manners . it is said to deuour gold , and to drink bloud , and to climbe so high by other mens heads , til at length it fall and breake it 's own neck . plutarch calls it a vapour , which striuing to ascend high , presently turneth into smoke and vanisheth . therefore commendable was that modestie in the sonne of king agesilaus ; who hearing that philip the father of alexander the great , much gloried in a victorie not long before gained ; sent him word , that if hee pleased to measure his shadow , he should finde it no greater after his conquest , than it was before . i conclude with seneca , in hercul , fuerent : sequitnr superbos victor à tergo deus . and now come to the author vpon the former emblem , most pertinent to this purpose : fax limphis dodona tuis immersa , necatur quae micat igne : nitet , quae sine luce fuit . fons sacer iste deo , ( sic pristina credidit aetas ) at deus hic stigij rex acheontis erat . patrat idem , cum fonte suo , regnator averni ordinis inversi , gaudet & ille dolis ; nempe pios rigidae percellit acumine legis blanditurque malis , sanguine christe tuo . ¶ thus paraphrased : a taper without fire in dodon drencht , is kindled : but if lighted , as soone quencht . which well , the men of old in their blinde piety made sacred to a god , but no true diety . the diuell keepes this fountaine , nor doth leaue by inverst order , mankinde to deceiue : good men with the lawes rigor still pursuing ; flattring the bad with mercy , to their ruin . a meditation vpon the former tractate . i. thou great god , now and euer blessed , thy seruants wretched and distressed , assist with thy diuinest aid : lest we ( like those that did rebell , and head-long were throwne downe to hell ) be reprobates and out-casts made . ii. o thou , who heav'n and earth dost guide , and aboue all sinnes hatest pride , ( because soone after the creation , the first bright angell led the way , and then our two first parents , they trod the same path , to our damnation . ) iii. there is no sinne that can be nam'd , but with a strange selfe-loue inflam'd , originall'tis , and in-nate . and since that time , it is ( wee finde ) dispersed into all mankinde , to ouerthrow our blest estate . iv. he that is with this sinne infected , hath both thy loue and feare reiected . although thou bee'st the onely holy , and that thy maiestie and might , with thy great glory shining bright , are still to be adored solely . v. the heart that 's obstinate shall be with sorrowes laden heauily . he that is wicked in his wayes , what doth he but heape sinne on sin ? which where it endeth , doth begin : whom nothing ( being downe ) can raise . vi. to the persuasion of the prowd no remedie there is allow'd : his steps shall faile , that steddy seem'd : sinnes root in him is planted deepe , and there doth strong possession keepe ; he therefore shall not be esteem'd . vii . we know the sinne from whence it grew ; we know the torment thereto due , and the sad place for it assign'd . and yet the more we seeme to know , the more we dull and stupid grow ; as if we sencelesse were , and blind . viii . ope then our hearts , our eyes vnmaske , and grant vs what we humbly aske : so much of thy diuinest grace , that we may neither erre nor stray ; but finding out the perfect way , we may evade both paine and place ix . though atheists seeme to jest at hell , there is a tophet , we know well : ( o atheismes pestilent infection ! ) there 's a gehinnon , a sad graue , prepar'd at first for such as haue no hope in the blest resurrection . x. three times our sauior wept , we read : when he heard lazarus was dead , bewailing humane frailty then . when to ierusalem he rid , and a poore asses colt bestrid ; at the grosse folly blinding men . xi . he wept vpon the crosse againe , 'gainst humane malice to complaine ; seeing their insolence and pride , when in such bitter grosse despight they crucify'd the lord of light , him who for mans redemption dy'de . xii . how necessarie then are teares , to free vs from all future feares of death , of torment , of damnation ? teares that can wash our soules so white , to bring vs to eternall light , instating vs in our saluation . xiii . a contrite spirit , a broken heart , moist eyes , whence many dew drops start , o grant vs then , thou heav'nly king : so we with hearts and tongues vnited , may with the psalmist be accited , and praise and glory to thee sing . xiv . ye sonnes of men , with one accord all strength and glory giue the lord : you that are sonnes to men of fame , giue them the lord , they are his due . for know that it belongs to you , to magnifie his holy name . xv. within his glorious temple hee deserueth worship on the knee : o kneele then at his sacred shrine . his voice is on the waters great , his glory thunders from his seat ; his pow'r doth on the waters shine . xvi . his voice is mighty , glorious too , for all things the lords voice can doo . the strongest cedars he doth breake ; when the lords voice from him is gon , the cedars ev'n of lebanon , ( torne as they stand ) his pow'r can speake . xvii . his voice them of their leaues can strip , he makes them like yong calues to skip . nor doth the stedfast mountaine scorne , or hermon , for his dew so prais'd ; but when his voice aloft is rais'd , to skip like a yong vnicorne . xviii . when the lords voice is lifted higher , it doth diuide the flames of fire : it makes the wildernesse to quake , ev'n the great wildernesse of all , the desart which we kadesh call , it doth compell to moue and shake . xix . his voice doth make the hinde to beare , and all those forrests that cloath'd were , stand at his pleasure nak'd and bare . and therefore in his temple now all meet , and to his glory bow , with sacrifice of praise and prayer . xx. the lord the raging seas doth sway , the mighty flouds to him obay ; and neuer shall his kingdome cease . the lord shall giue his people strength , and will deliuer them at length , and blesse them with his ioyfull peace . non delinquenti , sed peccata relinquenti , condonat deus . ambros. the principat ex muner g : glouer sculpt : the argvment of the seuenth tractat. of gods great works a serious view , ( for which all praise to him is due . ) the seuerall classes that are held amongst the angels that rebel'd . of lucifer the principall , and his strange figure since his fall. of such as most in power excell , and of their gouernment in hell : their orders , offices , and names , and what prioritie each claimes . the list of those that fell from blisse . the knowledge that in daemons is , and how far stretcht . next , of their wrath tow'rds mankinde , and what bounds it hath . discouery of those ginnes and snares they lay t' entrap men vnawares . of compacts common in these ages ; and of the astrologomages . the second argument . in heav'n , in earth , in hell , some sway : others againe are taught t' obay . the principats . gods wondrous works that haue before me beene , i will record , and speake what i haue seene ; ( saith wisedome ) no worke present , or decay'd , but by his pow'rfull word at first was made : the sun that shines , and doth on all things looke , what is it else but an illustrious booke , in which th' almighties glory may be read ? hath not the lord , who hath accomplished all things in season , made each thing so rare , that all his saints his glory shall declare ? these wondrous workes , surpassing humane sence , t' expresse his maiestie and excellence ? the heart he searcheth , and the depth of man , in his pre-science , knowing all he can or thinke or act ; the wonders of the skies , and each obscure thing 's plaine before his eies : things past nor future can escape his brest , all secret paths to him are manifest . no thought can him escape , ( of that be'assur'd ) nor can the least word be from him obscur'd . his wisedomes exc'lent works he doth extend from euerlasting , neuer to haue end . he needs no counsellor , his will to act ; to him can none adde , no man can detract . o how delectable ( thou lord of all ) are thy stupendious workes in generall ! by vs to be consider'd , from things higher , ev'n to the very common sparks of fire . they liue , by thee created firme and sure , and they to euerlasting shall endure : and when he calls them to a reck'ning , still ( as his ) they are obseruant to his will. doubled they are , one set against another , and there is nothing his rare works can smother ; the one , the others workmanship commends . how far then , ô thou mighty god , extends thy wondrous pow'r ? or who ( to earth ally'd ) with thy great glory can be satisfy'd ? behold this high and sublime ornament , the beauty of the heav'ns , the firmament , so glorious to the eye ; in it , the sunne , a maruellous worke , by the creator done , which in it's dayly progresse through the skie points vnto vs the hand of the most-hye . he burnes the soile from his meridian seat , and who is he that can abide his heat ? three times more hot the mountaine tops he makes , than he that with his great care vndertakes to keepe a furnace in continuall ●lame . his fiery vapors he casts out , the same in their owne kinde so luminous and bright , as that they dazle the beholders sight . great is the lord that made the sunne indeed , and by his word commands it run with speed . the moone he likewise made , in substance cleare , according to the season to appeare ; that it should be a future declaration of time , and the worlds signe to ev'ry nation : feasts are by it appointed , the moneths claime proper denomination from her name ; waining or growing , be she bright or dull , in her continual change shee 's wonderfull . shee 's a lampe plac'd aboue our heads , and thence sends downe her shining beames in excellence . the beauty of the heav'ns , perceiv'd from far , is ev'ry great or lesse refulgent star : these , lustre to the firmament afford , and shine in the high places of the lord. from whose command they no way dare rebell , but all night long keepe watch and sentinell . looke on the rain-bow in it's mixed hew , obserue how beautifull it is in view , what sev'rall colours , with what cunning layd , and praise him who so great a worke hath made : he into such a spacious arch extends it , it is the hand of the most-high that bends it . at his command the snow makes haste from hye : the lightnings of his judgements swiftly flye . when he vnlocks his treasure , clouds repaire , and like so many fowles soare in the aire ; his pow'r doth giue them strength . when he but speaks , the mighty hail-stones into small he breaks . at his dread sight the mountaines skip like roes . 't is at his pleasure that the south winde blowes . his thunders sound the trembling earth doth beat , as doth the stormy north the fields entreat . the whirle windes , like so many feather'd fowle , scatter the snow , the white flakes downeward rowle ; as if so many grashoppers together should light-on th' earth , brought in by stormy weather . the eye admires the whitenesse : and the braine cannot conceiue the beauty of the raine . the frost like salt vpon the ground he powres , which hardned , stickes vpon the herbs and floures : when the bleake north winde from his quarter blowes , a congeal'd ice vpon the water growes ; vpon the gath'ring of the waues it rests , and with a chrystall couering armes their brests . the mountaines it deuours , the desa●ts burnes , and ( like the fire ) what 's greene , to nothing turnes . yet by a melting cloud , and timely raine , these , seeming dead , are soone refresht againe . he by his word the blustring windes doth still , the seas rough surges , all obey his will. he in the vnknowne deepes foundations layes , and in the midst thereof doth islands raise . they that the ocean saile , ( which hath no bound ) tell of the wonders that are therein found : which so miraculous to vs appeare when they are told , we stand amas'd to heare . for there be his rare works of beasts and whales , begetting terror from their sinnes and scales . through him all things are aim'd as blessed ends , and his establisht word his worke commends . when we haue spoken most , yet all ' ● but raine ; we neuer to their knowledge shall attaine . this is the sum of all , that he alone must be the sole all , and besides him none . of his true praise how can we giue account , since he ( we know ) doth all his works surmount . the lord our god is terrible and great ; who shall his pow'r and marv'lous acts repeat ? praise , laud , and magnifie him all we can , yet doth he far exceed the thoughts of man. exalt him in our strength , and be not tyr'd , yet shall not his ●east , fully be admir'd . who is 't hath seene him , that his shape can tell ? or who can praise him as he doth excell ? for greater things haue yet escapt our view , and of his rare works we haue seene but few . the lord hath made all things in earth and heav'n , and vnto such as feare him wisdome's giv'n . the orders , names , the qualities , and charge of the blest angels , we haue spoke at large . it followes next , to touch the true condition of those malignant sp'rits , whose proud ambition cast themselues head-long both from the blest place first made for them , and from th' almighties grace . nor is it to be doubted , but that those who in their peruerse malice durst oppose their glorious maker , and against him war ; but that they likewise still intentiue ar ' , and their peruersenesse totally enclin'd to gods contempt , and ruine of mankind . now since those disobedient sp'rites that fell ( with their grand captaine ) downe from heav'n to hell , were out of all the hierarchies extruded ; it therefore as a maxime is concluded , ( not to be question'd ) that as th' angels blest , who still inhabit their faire place of rest : so likewise those by lucifer mis-guided , are into sev'rall ternions diuided , and haue amongst them orders and degrees . and though the benefit of grace they leese , yet still that naturall pow'r and force retaine , at first bequeath'd them : bee'ng reduc'd againe to order , and their offices still keepe , as once in heav'n , so in th' infernall deepe . to this , the fathers with one voice agree . for one writes thus ; in the great hierarchie of the blest sp'rits , some are employ'd to tell things futurely to come : others excell in working miracles ; ( for no portent is done on earth , but by some angell sent . ) some ouer others haue predominance , employing them gods honor to aduance . by executing mysteries diuine , others in greater pow'r and eminence shine ; hauing vnnumber'd armies in their sway , vnto whose hests the lesse degreed obay . some are so plenteously endu'd with grace , that god himselfe in them hath chus'd a place in which t' enhabit : and these haue profest his secret judgements to make manifest . others are with so sacred links entir'd vnto their maker , and withall inspir'd with such re-pur'd zeale , there appeares not much place intermediat betwixt him and such : by what degrees they do precell the rest in ardent loue , so much more interest they challenge with acutenesse to behold his wisedome , iustice , and grace manifold . now as these sev'rall functions are aboue with those that still persever in their loue : so 'mongst the disobedient is remaining like order still , their naturall pow'rs retaining . for till the world be quite consum'd and gon , it is a maxim to be built vpon , angell o're angell , ( which none alter can ) diuell o're diuell , man shall rule o're man. of the rebellious , lucifer is prime captaine and king ; who in the first of time , from out the seuerall classes had selected legions of angels , with like pride infected , against iehovah ; and with expedition hurld them with himselfe headlong to perdition . and as in his creation he was fram'd more glorious far than others before nam'd ; more goodly featur'd , beautifull , and bright , and therefore had his name deriv'd from light : so since his fall , there 's nothing we can stile so ougly foule , abominably vile ; the putred fountaine , and bitumenous well , from whence all vice and malefactures swell . whose horrid shape , and qualities infest , are by the poet dante 's thus exprest : l' imperador del doloroso regno , da mezo l petto vsciva della gliaccia . et pin eli ch'un gigante , i● ti conuegno che giganti , nouo fan conte sue ●raccia vedi hoggimai quant ' esser dee quel tutto ch' a cosi fatta parte si consaccia se fu si bell● come e hora brutto e contra al suo fattore alzo le ciglia ben de ●a lui procedor ogni lutto , g quanto parve a me gran meraviglia quando vide tre faccie a l●suatesta l' una dana●zia , & quella era vermiglia de l'altre due ches ' agginuge ano a questa , sour esso almeza di ciascuna spalla , es ' agginuge ano al somno de la cresta la destra mi parea trabianca & gialla . la sinistra al vedere , era tal quali vegnon di la onde ' l nilo s' aunalla sotto ciascuna vsciuan due grand ali quanto si convenina a tanto ocello vele di mar , non vidi mai cotuli non havean penna ma di vespertello , era lor modo & quelle ni su alzana . si che tre venti si movean de ello quindi cocito tutto s' aggellava con sei sei occhi piangena , & con tre menti gocciava il pianto & sanguinosa baua . in which description he first notes the place where this great prince of darkenesse , shut from grace , is now tormented , namely , 'a congeal'd lake . his mighty stature next , which he doth make two thousand cubits . by his crest is meant his enuy , arrogance , and proud of●ent , three faces with three sev'rall colours stain'd , import in him three vices still maintain'd : one , fiery red , wrath and exorbitation denotes to vs , with the spleenes inflammation . the pale and meagre , auarice implies . from the third , blacke and swarthy , doth arise vnprofitable sloath. from the two eyes which to each face belongs , we may deuise all appetites immod'rat . in the growth of these three ills , ire , avarice , and sloath , two wings , two great accitements to those sinnes propose to vs : the first of them beginnes in turbulence and fury ; from hence grow the windes of crueltie that hourely blow . rapacitie and gripplenesse are they that to the misers avarice obey . the horrid blasts that hence proceed , include the most vnnat'urall sin , ingratitude . sorrow with negligence on sloath attend : th' immoderat gusts of hatred hence ascend . those windes of wrath , ingratitude , and hate , with fearefull stormes trouble and agitate cocitus streames , withall suppressing quite those good and godly motions which accite either to faith , or vnto hope and charity , lest any should in them claime singularity . the greatnesse of his wings improue th' elation of his swel'd heart and proud imagination . that ev'ry face hath a wide mouth and throat , so much the morall doth to vs denote , that all whom such blacke sinnes contaminate , his jawes and rav'nous throat ingurgitate . his teares , which he did neuer yet imploy , but ( as the crocodile vseth ) to destroy , imports to vs , that wretched sinners state , whose slacke repentance euer comes too late . and so far dante 's . i must now enquire , to what sphere these refractories retyre : or in what place more seruile they remaine , who , as they knowledge more or lesse retaine , accordingly their faculties are squar'd . one euill angell takes into his gard a kingdome ; he , a prouince , and no more . one lesser gifted , hath predom'nance o're a city ; and some other but a tower : some ouer one particular man hath power : some of one only vice , and limited there . nor striue they in lesse eminence t o'appeare , either subuerting man , forts to demolish , cities subuert , good statutes to abolish , t' encourage forreine or domesticke strife ; than are the angels , the blest sonnes of life , each of them in their seuerall place and calling , either industrious to keepe men from falling , preseruing cit'adels , instituting lawes wholsome and good ; or bee'ng th'immediat cause to secure cities , countries , and encrease ( home and abroad ) happy and prosp'rous peace . nor do the lower of bad spirits obey those of superior office , because they or loue them , or esteeme them . the cause why they yeeld themselues to such priority , is , for that th' other haue more pow'r , and can with greater subtiltie insidiate man : for in their fall th' are stain'd with all impuritie , from whose temptations there is no securitie : crafty they are , and prone to all iniquity , no place debar'd , bee'ng pow'rfull in vbiquity . with man they are at deadly opposition , and into all his wayes make inquisition ; first , tempt , and then accuse hourely prepare , by day them to intrap , by night ensnare : his sences they peruert , his thoughts estrange from better vnto worse , ( a fearefull change . ) they bring diseases , tempests , troubles , feares , not one of them but at his will appeares . by transformation , a blest spirit of light they challenge also as their proper right , a diuine pow'r . and though these daemons bee amongst themselues at hostile enmitee ; yet by conspiracie striue all they can , how with vnanimous force to destroy man. yet this ( worth obseruation ) we may reade in holy scripture , that such as mis-leade our humane frailty , haue not might a like with the good spirits , nor such force to strike , as the blest angels , who the pow'r retaines to take and binde old sathan fast in chaines . one story i haue chosen , out of many , to shew , the diuell doth th' almighty zany for in those great works which all wonder aske , he is still present with his anti-maske . a man of greece was with three children blest , to him so deare all , it could scarce be ghest , which he was most indulgent o're . the first a sweet and hopefull boy , and therefore nurst not with a common care ; for his estate was great , his birth did him nobilitate . two daughters he had more : the elder faire and well accomplisht ; but the yongest rare , not to be paralel'd : for she was one whom none was euer knowne to looke vpon , but with such admiration , that he said , nature surpast her selfe , when she was made . for all ingredients of her choice perfection appear'd both in her feature and complexion , ( so faire she was . ) three lustres being spent , and not a day but adding ornament both to her growth and beauty ; now fifteene , ( an age we cannot properly call greene , nor fully ripe , not mellow , scarce mature ) not yet resolv'd , a virgin to endure , nor fancy man , but staggering betwixt both agitations , and her minde not fixt ; but sensible ( as being much commended ) how far she others of her sex transcended , though quite sequestred from the common road , yet much delighted to be seene abroad . and 'cause emergent venus from the seas was said to rise ; her humor best to please , it was her dayly custome to rise early , to greet the goddesse whom she lov'd so dearly : and hearing what of her the poets sung , to view the ●ome from which 't is said the sprung . stirring betimes one morning with the cocke , pyrats had hid their ship behinde a rocke , and as she tooke her pleasure on the shore , snacht her away : and then with faile and oare made speed from thence , and proud of such a peece , hurry'd her to the farthest part of greece , so far remote from her owne habitation , that almost it appear'd another nation . we leaue her there . the father hauing mist his darling , in whom chiefly did consist the solace of his age ; hauing most care of her , because she was so matchlesse faire : at first some strange disaster gan to doubt , and sent to seeke her all the isle about . at once hee 's troubled with a thousand feares ; as sometimes dreading , that her vnripe yeares might be seduc'd , and that some sprightly youth had train'd her thence : ( but far alas from truth . ) againe , he doth imagin a wilde beast might seise on her ; which more his griefe encreast . but of such feare there was no certaine ground , because no part of her torne limbes was found . if drencht by falling from a riuers brim , her gall bee'ng burst , she would be seene to swim . but when no hill , no valley , rocke , nor caue , least signe of her , or of her garments gaue ; a strong suspition in his thoughts did breed , pyrats had stolne her thence : ( as 't was indeed . ) thus confident , he homeward backe returnes ; his breast with ardent inflammation burnes : to trauell in her search none can dissuade him , nor in his quest may sonne or daughter aid him . himselfe he will commit to his owne fate , so parts , and leaues to them his whole estate ; with a strict vow , he neuer more will tread vpon that ground , till finde her liue or dead . suppose him in his voyage , and decreed ( that in his purpose he might better speed ) to saile to delphos , and that he may take instruction thence , in haste doth thither make . his offring past , and all things done with grace , ( best suting with the custome of the place ) this answer from the delphian priest he had : " thou carefull father be no longer sad , " but from henceforth exhilerate thy minde ; " one daughter thou hast lost , but two shalt finde . this saying much perplext him ; he withdrew , long pondring with himselfe , because he knew he lost but one , he held that answer vaine , and in that thought return'd to sea againe . the elder sister seeing both so gone , the house left desolate , she now alone , saue with her brother , whom nought could persuade from sighes and sorrow , by their absence made ; the place grew tedious to her , since no cheare did in him or the family appeare . she therefore after some deliberation , purpos'd and did prouide for nauigation . a barke she hyr'd , ( disguis'd ) to sea she makes , and vndergoes a strict vow for their sakes ; from which she neuer will her selfe vnbinde , till she her father or her sister finde . by chance she lands at delphos , and bee'ng there , desires to know what she might hope or feare . when ( all the ceremonious rites bee'ng done ) the oracle thus spake : " thou that dost runne " this desp'rat course , if thou expect'st successe " in this thy journey , then thy selfe professe " one of my priests ; in comely greene attyre thee , " get bow and shafts , and note how i 'le inspire thee : " and those loose lockes that 'bout thy shoulders flow , " winde vp in curles , like yong apollo go . no more he spake : she held his words for true ; encourag'd , her aduenture to pursue , and search ( so shap'd ) all forrein seas and lands . we left the yonger in the pyrats hands : who after many a dangerous billow past , by crossing sundry channels , came at last to a safe harbor , with intent to stay till they had made sale of so choice a pray : and for no other cause kept her from staine , but that thereby to raise the greater gaine . they brought her to the open market , there merchants from sev'rall coasts assembled were : and in those dayes , than beauty ( much commended ) nothing more soone bought , or more dearely vended . they set her in an eminent place for view , when soone a great concourse about her grew , thronging to gaze : the first thing they then did , they tooke the vaile off , which her face had hid ; at which the very aire seem'd to grow proud ; as when the sunne new breakes out of a cloud , to shine with greater fulgence doth appeare , than had the sky in ev'ry part been cleare . no sooner was the vaile drawne from her face , but her bright eyes illumin'd all the place : at once they with such admiration gaze , as what they onely thought to merit praise , doth now beget a wonder . some suppose , that a new goddesse is amongst them rose , to be ador'd : for most of them agree , that of a mortall straine she cannot bee . but they of better iudgement , and more stayd , finding what change of face her feare had made , because the rose and lilly in her cheeke for mastry stroue ; they need no further seeke , since they perceiue sad griefe her minde perplex , but that she is the wonder of her sex , meerely humane : as knowing , to diuinitie , passions and troubled lookes haue no affinitie . and that she is no other , they may ghesse , because a pyrat , after an o-yes , with a loud clam'rous voice , and count'nance bold , proclaimes her for a captiue to be sold. by which resolv'd , the merchants neerer grow , and some demand of them her price to know ? of whom the couetous slaues set such a rate , as would haue shooke a common mans estate . yet some there were most willing to haue payd the entyre summe , to haue enjoy'd the maid ; so it might with securitie be done . but now a whisper is amongst them runne , ( which with it some suspitious feare did bring ) that she was onely ●itting for some king. and being of so choice a jemme possest , if such should heare her fame , ( it might be ghest ) she might be forc'd from him . for tyrants make their will their law : and what , for beauties sake , will those leaue vnattempted , that sit hye ? this was the cause few cheapned , none did buy . the market ends ; and now begins her fame , the brute of which vnto the kings eare came : whose rarenesse had such generall confirmation , ( with such additions too in the relation ) that he begins to loue , before he see her , and hath a purpose , from the slaues to free her . he sends , they come ; the prince lookes , and admires , within his amorous brest he feeles new fires : his loue turnes almost into adoration , and all the beauties now of his owne nation he vilifies , finding in her no want of any grace , to make her parauant . ten thousand drachma's are her price ; 't is payd , the rouers thinke they good exchange haue made . o , but the king 's so with his bargaine pleas'd , as if he had a second empire seis'd ; no price could part him , since he hop'd to finde , the more she cost , the more she would proue kinde . she first was to a princely chamber brought ; hung with attalicke ar●●s richly wrought : there she was seated in a chaire of state , and ladies readie at her call to wait . a queen-like robe was sent her from the king , his chiefest eunuch brought it , with a ring of exc'lent life and quicknesse : both she tooke , with such a modest and a gracefull looke , as did amase the bringer . these put on , and with her answer he no sooner gon , but straight in comes another , and presents a casket full of rich habiliments ; as carquenets stucke full of shining gems , fit to haue grac'd most glorious diadems ; a jewell for her fore-head , bright and faire , with other stones t' entangle in her haire : a pendant vnion to adorne her eare , rarer no queene was euer seene to weare : some for her necke , and others for her brest . and being in all these compleatly drest , wonder in them , no change in her doth breed , but mildely she attends what would succeed . when through a priuat doore in comes the king , a youthfull prince , apparel'd like the spring , when he would court bright may : his yeares twice ten , and somewhat more ; you shall not see 'mongst men a goodlier presence . and when to her view he giues himselfe , th' attendants straight withdrew . she riseth from her chaire , and with so low obeisance made , as if she meant to throw her selfe beneath his feet ; spreading the place ; by which he knew her breeding was not base . he takes her by the hand , and bids her rife , which ( by his helpe ) she did , whilst from her eyes some few pearles drop , which pitty seem'd to craue , or else no change at all her visage gaue● the prince is pleas'd , those jewels he had sent should to her beauty adde such ornament : if but praise-worthy it appear'd before , these adjuncts had encreast it ten times more ; appearing to him of such speciall note , if then he lov'd , he now of force must doat . he studieth next , some grace from her to haue ; for he hath quite forgot she is his slaue , rather a goddesse dropt downe from some sphere , to depose him , and she to gouerne there . he grasps her fingers , soft , and white as bisse , and then presents her with a modest kisse : one he bestowes , a second then doth seeke ; both she receiues , and neuer turnes her cheeke , but with such modesty she gaue them still , as if part with , and part against her will. the prince hath now to her a further sute , but still as he would moue it , he growes mute : yet in his face such rhet'oricke she doth spye , as if his tongue were speaking in his eye . at length he 'gan entreat her to accept a traitor , to betray the fort she kept , the maiden tow'r , which though some had assail'd , yet neuer any in th' attempt preuail'd . which was a motion she so ill could brooke , that such a blush into her face it strooke , as none could truly iudge from whence it came , whether from sudden anger , or from shame . but when he saw her , with de●ected eye fixt on the ground , to yeeld him no reply ; yet he so far pursu'd it , to persuade an answer to the motion he had made . shee 's so far distant from all putrid sin , that though she knew the bondage she was in , hereditarie vertue ( in her bred ) courage infus'd , and thus to him she sed : from that sad fate ( great sir ) which hath made mee thus wretched , the great'st princes are not free . ev'n i not many months since did deride that fortune which so far doth now diuide me from my countrey . yet ( in some part ) since she makes amends , t' expose me to a prince so royall , to whose vnexampled feature if his minde sute , the earth affords no creature that can out do his goodnesse . but if ●a case of such a golden out-side , enclose base and sordid mettall ; i must tell you then , these presents i thus throw you backe agen : they are not myne , receiue them all in grosse , and add● not these vnto your former * losse . which said , like one now almost in despaire , she tore those gems from necke , brest , brow , and haire , ( but with a modest anger , as 't was meet ) and humbly lay them at his highnesse feet . then spake , i haue one jewell i more prise than all the wealth that in your treas'ry lies : which ( spight of all disaster ) i will keepe vnblemisht ; ( and with that began to weepe . ) put me to any test , and you shall finde , my body you may kill , e're slaue my minde . but why should i in such vaine doubts proceed , when of the least suspition there 's no need ? since from your sweet aspect there growes such cheare , chastitie need not start , nor innocence feare . and this reply she vtter'd with such grace , ( his constant eye bee'ng fixt still in her face , and listni●g to her soft and musicall tongue , which nothing else saue truth and goodnesse sung ) he grasp'd her tender waste his armes betweene , and vow'd thenceforth t' acknowledge her his queene . where we instated leaue her , and she rather , because we now must haste to seeke her father . whom no surge frights , how rough soeuer curl'd , his purpose is to wander 'bout the world , to crosse all seas , throug ev'ry land to stray , for if not home , he cannot misse his way . who now after a long peregrination , as hauing sought in many'a forrein nation , ( some so remoat , scarce heard of him before ) at length he came within the sight of shore where his faire daughter , bu● a captiue late , was now aduanc'd vnto a regall state . ( indulgent father ) this had 〈◊〉 but knowne , into the sea himselfe he would haue throwne● with desp'rat haste , hi● choice delight to finde ; thinking the tyde too slow , too slacke the winde . o but obserue● whe● fa●e intends to crosse , our joy to sorrow 〈◊〉 , our gaine to losse ; and when we to our wishes come most ●●ere , it often falls we haue most cause to ●eare . for suddenly a mighty tempest rose , with many a stubborn 〈…〉 winde blowes ; his barke the hillo● 〈…〉 sh●lues , the poore men forc'd to swim and saue themselues on planks and 〈◊〉 to the shore they make , and them the i stande●● for pyrate ●●ke ( haplesse misprision ● ) for they troubled long with such sea-rouen , who oft 〈◊〉 strong , had many outrages committed 〈◊〉 and these they thought to suffer such hard fate by diuine iustice , for such 〈◊〉 and spoile as had been late committed on their soile . in this suspition , 〈…〉 weary'd and faint , and now ●earce able more to helpe themselues● th' inhabitants surprise them one by one , as on the beach he lies . but him , because both by his graue aspect and habit , he the rest seem'd to direct , they held for captaine hearing him most hard ; for ouer him they for 〈◊〉 strongest gard hail'd him to th' dungeon and so hatefull made him , that they with heauy gyue and fetters lade him : his hands they manacle , and harshly speake , as fearing he the prison walls would breake . which , had it but arriv'd his daughters eare , she soone had rid him both from paine and feare . here we haue lost him , wretched and vnknowne , till robes proue rags , his head and beard o're-growne . where haue we left the elder all this while ? ( i now remember me , ) in delphos isle ; clad like endymion vpon latmos hill , on whom the moone could neuer gaze her fill . or like amintas in arcadian greene , the very next day he had phillis seene . or like adonis , fitted to the chase , whom venus met , and sweetly did embrace . had she had wings , as she had shafts and bow , saue in her stature , you could hardly know her from the loue-god cupid . now her minde she fresh and suting with her shape doth finde , ceasing her former losses to bewaile . thus with a sprightly courage she fets saile : at ev'ry coast she landeth she enquires , but findes no answer fram'd to her desires . twelue times the moone had wain'd , and fill'd her round , and yet her sister no where to be found . at length vpon the fortunat isle she lands , where then her wretched father was in bands ; and the bright damsell new instated queene . not many dayes before , the king had beene inuited , two great princes to attone ; in whose forc'd absence she now reignes alone . in which short int'rim , newes is brought to court , of a strange ship new landed in the port : but chiefely , that one passenger therein is of a choice aspect , whose beardlesse chin no manhood shewes ; they tooke him at first sight to be no other than ioves catamite : ( for such was ganimed , by all account , what time he snatcht the boy from ida mount. ) the queene ( all spirit before ) is now growne fiery to know him better by more strict enquiry , answer 's retun'd , his person is diuine , as one made sacred at apollo's shrine ; and there 's no greater sacriledge , than wrong and that to apollo shall belong . a lord is sent the yong priest to inuite : he comes , and she affects him at first sight . for nature hath a secret working still , and to her owne ends swayes the captiv'd will. nor is it wonder she so soone is woon , since such neere bloud in both their veines doth run . the delphian idoll , when he saw the state the lady bore , was much amas'd thereat ; her princely habit , and her numerous traine , the distance that she kept , thereby to gaine the more obseruance , seated in a throne , and marking with what gems her garments shone ; the diamonds that were wouen in her haire , and ev'ry thing about her then so rare : for she in all respects so far surpast his fathers daughter , when he saw her last , it neuer once could sinke into his minde , seeking a captiue , he a queene should finde . besides , her port , her gesture , garments strange , suting that countrey , bred in her such change : the disguis'd priest hath quite forgot her face , and apprehends some goddesse is in place . againe , the delphians habit did so blinde the princesse eyes , she little dream'd to finde ( though else he hardly could her knowledge scape ) a woman or a sister in that shape . and though they make a serious inter-view , looking both oft and long , yet neither knew : though an alternate sympathie appear'd , that one vnto the other was indear'd . she feasts the priest , and with such sumptuous cheare , as if apollo's selfe had then been there . some short discourse they had , the banquet ended , but nothing to their owne affaires that tended . all the choice fauors she can well affoord she freely giues : night growes , he hasts aboord ; but shee 'l not suffer him to lye so hard , for in the court his lodging is prepar'd ; and in that island whilst he makes aboad , he is to her as welcome as his god . now ( curteously compel'd ) time calls to bed , and they are both to sundry lodgings led : his chamber rich , and his attendants great . she now retyr'd , begets a stronge conceit ; which may in her the better be allow'd , since there 's no faire-one but is somewhat proud . thinks she , my beauty is of such rare note , that all who looke on me , from liking , dote . my royall husband , soueraigne of the land , swayes all his subiects ; and i him command . if any of my feature make relation , his praise he soone turnes into admiration . i am not seene in publique , but they cry , she is descended from some deitie . but what 's all this , if onely these allow my beauty , such as neuer tooke strict vow ? here 's one that 's to the votaries ally'd , by a religious oath from venus ty'd : now were there in my face such vertue found , to pierce his chaste brest with an vnseene wound ; should it tempt him , whom all lust doth abjure , to gaine the palme by merit , i am sure . but till of such , a tryall i haue made , to be still equal'd i am much afraid . shee 's now resolv'd to put her to the test , and the next morning sends to see her guest . hee 's brought into her presence ; whom she spies no sooner , but she courts him with her eyes : next , change of blushes in her lookes appeare , as if she would say something , but did feare . she then began to wooe him with her hand ; but that he would not seeme to vnderstand : then with her sighes , but all the while was mute , and she no whit the neerer in her suit . but to breake silence she is now decreed ; knowing , who spares to speake , oft failes to speed . to proue how far bright beauty can preuaile , she to this purpose frames a passionate tale. no sex , ( saith she ) no age , degree , or state , but all are subiect to the will of fate : their pow'r so strong ( i cannot say so just ) as what they bid we shall do , that we must : our wills are not our owne , nor can we do but meerely that which they enforce vs to . that their strict lawes no mortals can evade , ev'n i this day am an example made ; who apprehend the best , and would pursue it , but 'gainst mine owne best nature must eschew it . with that she blusht , and turn'd her cheeke aside , as if the loue she shew'd , she faine would hide . proceeding thus ; i that am now a wife , did once resolue to leade a vestall life ; and gladly would haue kept it to this hower , but my chast will they alter'd by their power . after my virgin girdle was vnty'de , and that i was made both a queene and bride ; my best endeauors i did then imply to keepe vnbroken our conjugall ty. but they haue brought thee from i know not whence , to make me with my nuptiall oath dispence● they haue enforc'd my lord to a fa● clime , to sort to vs conuenient place and time : if to do what ? thou dost desire to heare , looke in my face , and thou mayst reade it there . and if i to my lord proue thus ingrate , what is it but our fortunes , and his fate ? my loue-sicke thoughts are thus before thee layd ; and know , she sues that must not be gain-sayd ; for vnresistable is my desire : pause , but returne short answer . i 'le retyre . this spoke , ( as much asham'd ) away she flings . now the yong priest conceiues a thousand things : what say or do , he doth both feare or doubt ; insnar'd he is , and no way can get out . such a dadalian mase should theseus try , he ne're could finde the dore he entred by . he apprehends , what strange malicious spleenes meane women ( loue-crost ) haue ; then , what 's in queens : by them he may coniecture , as to swell more , by how much in greatnesse they excell . and than a woman , who hath greater art to search and diue into a womans heart ? as better finding how the cards were dealt , by the like passions she her selfe had felt . but for a while i must her sex forget , for by no means i must disclose her yet . he knowes he is a stranger , and alone , that to support him 'gainst the queene there 's none : how doubly now his life is layd to gage . for if oppose her suit ? her insenc't rage may proue implacable . and then againe , to yeeld to her late motion were but vaine ; since nature ( in the moulding ) did deny to lend her that which should the queene supply . if say he was a woman , and disclose his sex to her ? the princesse might suppose he was some strange impostor , to abuse apollo's name , which nothing could excuse . but that which mov'd him most , it might preuent the aime at which his trauell first was bent . and in that shape , some hope he still doth gather , in time to finde a sister or a father : to compasse which he will make future triall , and giue the lustfull queene a flat deniall . in which resolue he waits what shall succeed ; when in the queene comes , hauing chang'd her weed , which now flies loose about her , her bright haire more wantonly display'd , her breasts quite bare , saue with a slender thin transparent lawne ( scarse visible it selfe ) before them drawne . indeed i cannot to the life expresse the art she vsed in her carelesse dresse : an habit more for dalliance than for state , and yet as rich as that she put off late . in which , great care was mingled , with neglect , and each thing added to her sweet aspect . by this , let no man rashly apprehend , that lust and hatefull spouse-breach was her end ; asperse her spotlesse vertues let none dare , since she was ev'ry way as chaste as faire . it onely was an innate foeminine pride which euermore to beauty is ally'de : for where is a supposed singularitie , there ( for the most part ) can be brookt no paritie . and in the least kinde should the youth but bow to her feign'd motion , and so breake his vow ; she would haue held him impiously base , and so dismist him branded with disgrace . yet further she is constantly inclin'd , like gold to try him , that 's by fire refin'd . and therefore she appear'd in that loose vesture , with passionate looks , and an effoeminate gesture ; all things so sutable , as if she came an icy-vein'd hippolitus to inflame . he on his elbow sadly leans the while ; but shee affronts him with an amorous smile , and plucks him by the sleeue , bids him be'of cheare , tells him the way to pleasure is made cleare : intreats ( withall ) an answer , since she knowes there 's nothing can their purpose interpose . he then , as one awakened from a transe , rowseth himselfe , and casts a scornefull glanse vpon the queene , striuing to make appeare wrinkles in that smooth brow which none could beare . then said , is 't possible that one so yong should be so wicked ? that so sweet a tongue can vtter such harsh discords ? or to finde in a rare feature so deform'd a minde ? or may it be , that such as to their will haue pow'r annext , should stretch both to do ill ? great ones on earth we to the gods compare , and whilst they keepe their goodnesse such they are : but they , if once they swerue from vertue , then in the gods sight are worse than common men . for my part , proue you ill as can be ghest , or worse than yet you haue your selfe exprest , ( which scarse can be ) i 'am stedfast in my will , constant vnto my vow , and shall be still . so turnes aside . at which she seemes inrag'd , and calls to such as were to her ingag'd in the kings absence , with a brow austere said , am i not your queene , and now most neere to extreme danger ? you who haue dependance and meanes from vs ; i through your weake attendance might miserably haue suffer'd . see! this guest , whom almost i had tooke into my brest , because of his strict order ; gaue him all respect and reuerence canonicall : nay had his god been present , ( as 't is said he once came downe , either to court some maid on whom he doated ; else , when th' earths proud race in mighty battell had the gods in chase , apollo 'mongst the rest , not least affeard , fled to the earth , and kept admetus herd till that great broile was ouer : ) had he than been cast vpon this shore , as this yong man ; nay , had i lookt in his best fulgence on him , no greater fauors could i cast vpon him , than on his priest i'haue done , ( let me proclaime him to the world vnworthy such a name ) for he , who but adult'rates such a stile , ( i know not whether i should frowne or smile ) to vtter it ) would such a deed haue done , as had at that time his owne god the sunne by accident beheld his priest so base , behinde a cloud he would haue shrunke his face . my meaning you may ghesse : it was a deed so heinous and so horrid , that it need no further tongue ; my modestie ( alas ) cannot endure to tell you what it was : onely imagin it of such distaste , i had dishonor'd been , the king disgrac't . this said , her selfe into a chaire she threw , in such an angry posture , that none knew but all was serious , and about her came , asking what seruice she from them would claime , t' auenge her in the absence of the king ? when suddenly she from her seat doth spring , like an insens't virago , and then bad , a sharpe two-edg'd sword quickely might be had . scarse had the princesse spoke , but it was brought : " engins for ill are found as soone as sought . which peising in her hand , take this ( saith she ) who of you all loues best the king or me , and sheath it in the breast of that imposter , whose simple lookes doth many mischiefs foster : hasty and bold was his attempt on me ; so , sharpe and sudden my reuenge shall be . at this they started and drew backe : for tho they held the queene chast , and did likewise know her strict impose ( although seuere ) was iust , as due infliction for such capitall lust ; and that a speedy vengeance was most fit : yet none was pleas'd to haue a hand in it , because they held it impiously prophane , to wrong such as had holy orders ta'ne . she seeming more insenc't now than before , said , must i then my subiects aid implore , in absence of a soueraigne ? and their pride or neglect such , a queene must be den'yd ? hath he all his true-breasted tooke along , and left no one to right our mutuall wrong ? i now remember me , some nine months past , how desp'tat rouers on this shore were cast , villeins debosht and bloudy , sterne and bold ; and what is it for freedome or for gold these will not act ? or both these ioyn'd together ? goe fetch the captaine thence , and bring him hither ; knocke off his gyues , say i propose his peace , with large reward added to his release . a messenger is sent , who makes what speed he can t' excuse the rest from that blacke deed : for ev'ry one in deepe amasement stood , as loth to dip their hands in sacred blood . pray giue me leaue to make a short digression , of a most needfull note to make expression ; fitly'inserted here , t' auoid confusion . which else might be some maime to the conclusion . she was no sooner partner in the throne , but fearing how her father would bemone her desp'rat losse ; shee 's willing that her state he and her friends should all participate . and therefore letters were dispatch'd with speed , to signifie how all things did succeed : the journall of her trauels she recites , with ev'ry circumstance , and then inuites her father , brother , sister , ( hauing past so many dangers , and now come at last to such an eminent fortune ) they would please to leaue their natiue soile , crossing the seas , to giue her a wisht visit , since all joyes , pleasures , delights , and honors , seem'd but toyes and idle dreames ; nay ev'n the diadem it selfe , if not worne in the sight of them . too late this newes was , for vpon her losse immediatly the good man needs would crosse to delphos : then the sister him pursues , of him or her t' enquire some certaine newes ; resolv'd , abroad their trauels how to frame . so both were absent when these letters came . but the glad tydings when the brother h'ard , he for a voyage instantly prepar'd : for till he saw her in her state appeare , each day an age seemes , ev'ry houre a yeare . imagin him arriv'd vpon the coast where she whose presence he desired most , waits till the captaine of the pyrats can be thither brought ; who meagre , pale , and wan , enters , but like the picture of despaire , his head , browes , cheekes , and chin o'regrowne with haire ; his cloathes so ragg'd and tatter'd , that alas no one could ghes●e him for the man he was . besides , consider but their severall change , no wonder each to other seem'd so strange : for none of them could haue least expectation to meet there , after such long separation . therefore the queene conceiues not the least doubt , but that he was the same he was giv'n out : for a meere desp'r●t ruffian she doth take him , and in the open co●●●uence thus bespake him : thou of the seas , a rouer and a theefe , and of these late w●ackt pyrats , head and chiefe ; by the heav'ns iust doome throwne vpon our borders , and for your outrages and base disorders doom'd vnto lasting durance ; if this day i shall propose to shee a certaine way by which thou may it thine owne inlargement gaine , with all the rest of thine imprisoned traine , wilt thou accept it ? he who had not seene the sun of long , till then , casts on the queene a stedfast looke , and with some admiration of her rare beauty , makes this protestation : angell , or goddesse whether ? 't is my feare to question which you are ? for you appeare to be the one or other ; since that face had neuer breeding from a mortall race : o , but your language , tun'd to such a motion , makes me beleeue you' are she who from the ocean was thought to be emergent . elce that maid who of the braine of iupiter was said to be conceiv'd ; not borne ( although there bred ) till vulcan with an hatchet cleft his head . elce iuno , she that 〈◊〉 hymens fires , the queene of marriage and of chast desires . one of these three vnto your lot must fall , who stroue on ida for the golden ball. you speake of my inlargement : set me cleare , and were 't to coape a tygre or a beare , with theseus minotaure , or perseus whale , that huge sea-monster , who had 〈◊〉 scale lesse penetrible than brasse ; set me vpon a fierce chimaera , as bellerephon was once implov'd , ( three horrid shapes commixt ) an hiena and a crocodile betwixt , but since i needs must into mischiefe runne , your will is law , and something must be done . yet first beare record , you and all your traine , i am no such base ruffian , as to staine my hands in innocent bloud : i haue nor skill nor practise , how to rauish , rob , or kill . no pyrat , but a father much distrest , by neptune's fury shipwrackt in the quest of a lost childe , whom might i liue to see , death ( now alas ) would be new life to mee : but that 's past hope . in search of her i came , epyre my countrey , thestor is my name : and be you testates all of you , how i a wretched father , fortunes martyr dy . no sooner had he vttred that last word , and ready now to fall vpon the sword ; but out the priest steps from amongst the rest , and snatcht the weapon from her fathers brest . which forc'd out of his hand , she said , no , father , there is no cause why you should die , but rather this lustfull queene ; then aim'd to strike her dead : who stands amas'd at what her father sed . a courtier next her the keene point put by ; when suddenly the queene was heard to cry , o father , i am she you long haue sought : and with that word , about his necke him caught . this when the elder sister ( wondring ) sees , her haire with strugling fell below her knees ; seeming to those which did this change behold , as were she mantled in a shroud of gold : which made her sex apparant to their view ; so by degrees each one the other knew . how should my barren braine or pen be able t' expresse their joyes , which are not explicable ? for extasies arising from the heart by sudden chance , surcharging ev'ry part of the soules faculties , in most strange fashion make rapture to proceed from admiration : in such a pleasing diffidence they grow , they scarce beleeue what they both see and know ; of what all are assur'd , no one but feares , till joyes affects breed the effect of teares . much would be said , but none can silence breake ; all full of matter , but none pow'r to speake . in this distraction there 's a rumor growne of a yong man a stranger , and vnknowne , arriv'd at court ; who hearing the great fame of that braue queene , as far as epire came to visit her . at the word epire they are startled all : the princesse bids make way to giue him entrance . o what expectation had they then to behold one of their nation ! by reason of her letters , the queene she might happily conjecture who't might be . but the two other could not apprehend what man should be employ'd , or who should send . therefore new scruples in their thoughts begin , when by a lord-like eunuch vsher'd in , hee 's brought into the presence , and soone knowne , because assuming no shape but his owne . then suddenly they all vpon him runne ; the sisters cry out , brother ; thestor , sonne : and all at once their armes about him cast ; but were so chang'd from that he saw them last , to haue retyr'd himselfe was his intent , not vnderstanding what such greeting meant : because the elder sister at first sight appear'd to him a strange * hermophrodite : nor of the other could he knowledge haue , the sire so ragged , and the queene so braue . but finding them persist in their embraces , and seriously then looking in their faces ; partly by that , part by their tongues , at length his timerous doubts begin to gather strength . assur'd at last , e'r either sister greet , he casts himselfe low at his fathers feet : a blessing is no sooner crav'd but had . the queene commands her father to be clad in a rich habit suting his estate . which whilst her seruants haste t' accommodate , the brother now hath leisure to impart cordiall salutes from an vnfeigned heart , ( with his faire sisters now no longer strange ) which they with him as freely interchange . by this , the queene is giv'n to vnderstand , the king her lord and husband is at hand , with those two princes , 'twixt whom he had made such peace , not one the other should inuade . whom by his wisdome , after long hostilitie , he had reduc'd vnto a faire ciuilitie , contracting league betwixt them ; and as guests to triumphs , to ovations , and high feasts inuited them : his sole and maine intent , to make that league more firme and permanent . the king , before he can approch the court , of all the former newes hath full report , of father , brother , sister ; and so met , as that the island shall remaine in debt to all posteritie , where hee 's instated , to haue the bruit from age to age related . for where the place he liv'd in was obscure , the memory of this shall make 't endure , whilst there 's a summer to succeed the spring , or winter , autumne ; whilst vpon his wing time hath a feather : and shall credit win , till lachesis haue no more thred to spin . the patient reader i am loth to cloy , t' expresse their meeting , jubilee , and joy ; who doubtlesse will conceiue it to be such , though more than need , yet was not thought too much . besides , in feasts and banquets ( knew i when ) i 'de rather blunt my knife , than tyre my pen. these and the like occasions were the cause , men to their good successe gaue such applause , that one , vnto the oracle indeer'd , a stately temple to apollo rear'd . and thestor , who through neptune had the fate to finde his best lov'd childe , did consecrate to him an altar , thinking so to please the pow'r that wrackt , then sav'd him from the seas . and so the queene , since fortune was so kinde to haue her in all troubles still in minde , she in a new-built temple yearely prais'd her , who to that height from her dejection rais'd her . such as in woods and forrests haue by chance escap'd wilde beasts , through their blinde ignorance , haue had a strong conception there might bee a genius or some sp'rit in ev'ry tree , to whom their safety they ascrib'd . if passe a brooke or riuer where least danger was ; this or that water-nymph , they durst protest , had leant them aid when they were most distrest . and thus the diuell did the ethnycks foole , that would o're ev'ry groue , lawne , streame , or poole , instate goddesse or god , on whom to call ; that pow'r neglecting , who created all. at diuine worship hath been still his aime , for all idolatry from him first came . of the rebellious there be orders nine , as corresponding with the spirits diuine . in the first eminent place are those install'd as would on earth be worshipt , and gods call'd . as he that did his oracles proclaime in delphos , shadow'd by apollo's name : he that the pythian prophetesse inspir'd , as likewise those th' aegyptians so admir'd , ascribing to themselues honour and feare ; and those in sundry idols worshipt were : and of these belzebub is lord and master . prince of the second is that great distaster of sanctitie and truth , author of lies , who alwayes speakes in doubts and fallacies ; hee 's python styl'd . the third classe comprehends vessels of wrath , who haue no other ends than to to deuise all mischiefes ; belial hee is call'd , for his approv'd iniquitie . i' th fourth forme are such spirits as conuince man in his sinne , then punish him ; their prince is asmodeus . the fift scale comprises deceiuers full of fraudulent disguises ; and 't is their function , office , and condition , t' attend the deform'd witch , and damn'd magition : and of these sathan's chiefe . the sixt containes the airy potestates , who hailes and raines , thunders and lightnings haue great dom'nance in : and of these the prime lord is merasin . in the sev'nth are the furies ; they giue life to discord , war , strage , and contentious strife , then cast them vpon man in their fierce wrath : abaddon ouer these dominion hath . the eighth includes explorers that accuse : those astaroth doth as his vassals vse . the ninth and last , tempters who ambush soules , those maimon in his principat controules . now of these cacadaemons we haue ground for many names , in sacred scripture found . the word diabolus doth signifie a false accuser full of calumnie . belial is likewise read there , and the word imports an out-law without yoke or lord. knowledge acute , daemonium implies : and beelzebub is the king of flies . sathan , an aduersarie ; bohemoth , a beast : leviathan , where grosse sinnes are increast , and builded vp . such from abaddons race be styl'd , as are extermined from grace . we finde in dante 's these by obseruation , alchino , i. vnto vice an inclination . then calchabrina , i. one who doth despise all diuine grace . neither did he deuise vainly these names . an euill-biting dog cagnazzum ; coriato , a fat hog ; barbariccia , i. fraudu'lent and vniust : and libicocco , one inflam'd with lust. faraffel doth a trifler intimate ; and rubicante , fir'd with spleene and hate . briefely to passe their names o're , it would well become this place , to speake how many fell in that great conflict ; and 't is my desire , as far as leaue permits me , to enquire . most probable it is , and best agreeing with common sence , since all things that haue beeing , by naturall instinct their pow'rs extend , and faculties , all aiming at the end for which they first were made ; and nature still her ordinarie course striues to fulfill : so that all births which out of order come are monstrous and prodigious , of which , some ( although not many ) in each age we see : as likewise that sinne still doth disagree with diuine nature , and therefore their fall and proud rebellion most vnnaturall , as meere extrauagants , these reasons may induce vs to beleeue , and thinke that they are more in number that remaine in blisse , than those cast headlong to the deepe abisse . some learned rabbins haue opinion held , the number of the angels that rebell'd , and in one conjuration then compacted , out of each sev'rall ternion extracted , equall one chorus . saint iohn doth auer , that he beheld the dragon lucifer , the third part of the stars with his taile draw from the high heav'ns , ( which he in vision saw . ) but of the angels , th'exact number who shall vndertake to tell , he shall but grow from ignorance to error ; yet we may coniecture , that as in perfection they excell all other creatures ; so conclude , that likewise they exceed in multitude those that haue had , still haue , or shall haue beeing . for diuers authors are in this agreeing , mans generation hath been multiply'de aboue all other animals beside . saith daniel , thousand thousands him before stand , and 'bout him ten thousand thousands more . which thousand he thus duplicates , to show their countlesse number , which our dull and slow nature wants facultie to aphrehend . as likewise when he further would extend their legions , miriads he to miriads layes : noting to vs , of those that sound his praise the infinite armies , like a circle round , the number ending where it first was found . in iohn 't is read , a mighty voice i heard of many angels , and their troupes appear'd to be of thousand thousands . iob said well , the number of his souldiers who can tell ? 'mongst others , one much daring , his bold pen seem'd to out-strip his vnderstanding , when he would confine each chorus to containe , ( the meere chimaera of an idle braine ) saying , to each belongs ( in these blest regions ) six thousand six hundred sixty and six legions : each legion too doth ( bee'ng exactly told ) six thousand six hundred sixty six angels hold . but of their number let no man discusse further than sacred scripture warrants vs. it followes that i next make inquisition into the angels motion , a position needfull to be examin'd . know then , he is not contain'd in place , as brutes and we ; but place it selfe he in himself containes , bee'ng said to be still where his pow'r remaines . and though it passe our weake ingeniositie , yet he is knowne to be of strange velocitie ; and without passing places , can with ease or go or come at all times when he please : from heav'n to earth he can descend , and bee aboue and here in space vnmomentarie : hence , thence , he ( vndisturb'd ) hath passage faire through both the elements of fire and aire , without incumbrance or the least molest . and though it sinke not into th' ethnycks brest , hee 's without circumscription , vnconfin'd . for if these spirits , places had assign'd , and so from one into another shifted , how could they then so suddenly be lifted into the vpper heav'ns ? or thence apply themselues to th' earth in twinkling of an eye ? it is agreed vpon , the good and euill , the blessed angell , as the cursed diuell , haue all those faculties , and without aine or passing intermediat things , can gaine to what they purpose , in one instant round the spatious world , and where they please be found . those that the mathematicke , art prosesse tell vs , that 'twixt th' eight heav'n and earth's no lesse than one hundred and sev'nty millions and three of spacious miles mete by geometrie . by which account , the mighty space extending is , from the watry and tenth heav'n descending , ten times so much at least : for if a stone should from the starry and eight heav'n be throwne , and ev'ry houre passe without intermission one thousand miles in it's swift expedition , in motion still , without stay or re-calling , it must be sixty fiue yeares in it's falling . to amplifie what hath before been said , some sectifts haue their ignorance betray'd ; affirming angels are not : if they were , they , with the soule , of force must likewise beare bodies about them too , and so to bee subiect vnto our visibilitie . how vaine this is it may be eas'ly ghest , when none that hath philosophy profest , but hold , that there are substances diuine , intelligence call'd , which neuer did incline into commixtion , or knowne to require substance from th' earth , the water , aire , or fire . a second thing th' object , that if so great their number be , as that the aire 's repleat with infinit armies ? 't must be needs confest , that they should hourely whole mankinde molest . but these consider not , he that created all things out of meere nothing , hath instated them in such order , distance , and consent , one to another's no impediment . neither is any of his great works found that hath the pow'r to passe beyond his bound : as in the waters element , though far it'exceeds the earth , yet keepes within it's ba● ; and though the proud waues with curl'd billowes rore , threatning as if to swallow vp the shore ; yet by th' almighties hand their pow'r is stay'd , no inundation or great deluge made : vnlesse his wrath some sudden vengeance brings , opening heav'ns spouts , and letting loose the springs . no maruell then , that spirits be in number so many , that the very aire they comber ; and they to vs , and we to them so odious , they neither hurtfull are nor discommodious : their malice not bee'ng able to withstand those bounds prefixt by the almighties hand . for so much in iobs historie is found ; when sathan saith , he hath compast the earth round , he doth not say , in his large progresse hee hath done to man least discommoditie or harme at all not that he wanted will , but ( in himselfe ) the pow'r to hurt or kill . nor durst he touching io● make inquisition , till he from god himselfe had free permission ; who gaue him limit , and his fury s●aid vpon his outward fortunes , when he said , lo , all he hath now , at thy ●●●cy stand ; onely against his person 〈◊〉 hand . againe , when he 〈◊〉 body to him gaue captiue , his life he did command him saue , whence we may ground , though this rebellious prince great lucifer , with his adherents , since their fall retaine th' abilitie and pow'r to measure th' earth in least part of an houre ; yet without leaue they neither dare nor can vse the least violence on gods creature man. next , touching the rare knowledge which insists in them by nature ; some theologists affirme them pregnant in theologie , philosophie , mathematicks , astrologie , in musicke they are skill'd , expert in physicke , in grammer , logicke , and arithmeticke . nay , he that is among them the most low , contemn'd and vile , more than weake man doth know . nor are their reasons vaine ; for in respect a spirit is but a meere intellect , not burden'd with a body , of agilitie nimble and quicke ; therefore with much facilitie in all materials he acquainted is , from the earths superficies , to th' abisse . he knowes such vertues as in stones abide , gems , minerals , creeping wormes , and beasts ( for hide from him you nothing can ) for he doth vant still in the marble , porphyre , adamant , the corall , pumice , and the chrysolit , the smarage , topaz , and the margarit , the onyx , carbuncle , gold , siluer , lead , brasse , iron , and sulphur . he is likewise read in the proprieties of creeping things , ants , toads , snakes , serpents , ( all that the earth brings . ) of all the sev'rall fishes he hath notion , bred in fresh waters or the briny ocean . of beasts the sundry qualities he findes , lions , beares , tygres , camels , horses , hindes , the elephant , the fox , ape , asse , mule , cat , sheepe , wolfe , hare , hedge-hog , with each other , that the earth produceth . so in herbs and trees , plants , leaues , fruits , roots , seeds , juices , liquors , these no artist hath like skill in . he can tell the sev'rall qualities of fowles , and well distinguish them ; as , such and such belong to the earth , aire , or water . he is strong in further knowledge of the elements , as in their pow'r , their natures , and extents , of thunder , tempest , meteors , lightning , snow , chasemates , trajections , of haile , raine . and so with piercing eyes he hath a deepe inspection into the sunne , moone , stars , the true direction of all stars fixt or wandring ; zodiacke lines , articke and the antarticke poles , and signes , the courses of the heav'ns , the qualities , their influence , their effects , and properties . and as they haue a vertuall pow'r to know all our inferior bodies here below ; so of the sp'rits of glory or perdition , the orders , offices , and the condition . briefely , there is no creature god hath made , from the first chaos , but it may be said , whether it be abortiue or full growne , that to the angels nature it is knowne . since then so great and so profound 's their skill , infus'd into them by the makers will ; no wonder 't is , that they such strange things can , beyond the weake capacitie of man. we onely by things sensible attaine to a small knowledge , and with mighty paine ; and into error we may quickly fall : for in it is no certaintie at all . sp'rits cannot erre and be deceiv'd , as we , seeing and knowing all things perfectly , in their true reall essence : which is meant onely of naturall things , and hath extent no further . for , as angels creatures bee , th' are limited in their capacitie ; in all such things as on gods pow'r depend , or mans free-will , their skill is at an end , and vnderstand no further than reueal'd by the creator : else 't is shut and seal'd . hence comes it that the euill angels are so oft deceiv'd , when as they proudly dare to pry into gods counsels , and make show by strange predictions future things to know . this makes their words so full of craft and guile , either in doubts they cannot reconcile , or else for cettainties , false things obtruding , so in their oracles the world deluding . whose answers either were so doubtfull , and so intricate that none could vnderstand , or meerely toyes and lies for their words were , by interpointing , so dispos'd , to beare a double sence , and seeming truth to tell , whether or this or that way the chance fell . but the good angels they can no way erre : the reason is , that they themselues referre wholly to gods good pleasure , from which square and perfect rule they neuer wandring are . they iudge not rashly , hid things they desire not , and after future chances they enquire not ; nor further of ought else to vnderstand , than they are limited by his command . how many thousand traines hath sathan layd , by which he dayly doth fraile man inuade ; by entring contract as a seeming friend , thereby to draw him to more fearefull end ? of which the fathers witnesse ; for one saith , the diuell with magitions compact hath . another , that all magicke cov'nants bee meere superstition and idolatrie ; which growes from a societie combin'd betwixt the euill daemons and mankind . if these were not , why should the ciuill law , firm'd by th' imperiall sanction , keepe in awe such damn'd impostors ? for the words thus run ; many ( we know ) abstruse arts haue begun to put in practise , to disturbe the aire : vpon the innocent soules these likewise dare vomit their malice , and from the graues call spirits from rest , by diabolicall and cursed spells . all such as shall rely on things preposterous and contrary to natures course , gods people to annoy , the churches curse , them and their arts destroy . the like against these selfe-opinion'd fooles is articled in the parisian schooles . of such like miscreants 't is in esay said , we haue strooke hands to league with death , and made cov'nant with hell. how can man be exempt from this seducer , he that dar'd to tempt the sonne of god ? all these will i giue thee , if thou wilt prostrat fall and worship mee . of these compacts and couenants we finde two sorts , and both blasphemous in their kinde . the first , when willingly we seeke inspection into that art , and labour our direction from magicke bookes , or vse their circles , lines , their superstitious characters and signes . the second , when without maleuolence we search into that art , with no pretence of curiositie ; onely we vse it knowledge to gaine , and got , not to abuse it . and that is dangerous too ; all such compact league with the diuell , as in word or act , breathe words vnknowne , obscure , inserted vainly , or such things as are holy , vse prophanely ; as by obseruing certaine characters , signes , figures , angles , squares , diameters , &c. certaine dayes , houres , stars , planets , constellations , graines , numbers , instruments , of antique fashions , and these beyond their naturall operations . when sacraments , or any thing that 's holy shall be abus'd by their ridiculous folly : when images of wax or such like matter are cast into a pot and boyl'd in water : when certaine numbers , vnknowne markes or notes writ in strange coloured paper , he deuotes to superstitious vse . when as to coine of gold or siluer , or of brasse , they ioyne stamps of new characters ; and this to bee when such a planet is in such degree . such pieces did pasetis vse to weare : what e're he bought , he neuer payd too deare ; who parting from the merchant , did but name the sum he payd , and backe to him it came . when holy ceremonies ( through the malicious ) are made idolatrous and superstitious . when linnen neuer washt is vs'd ; and hee must hold a wand that 's cut from such a tree : with which he strikes the east , and then the west , the north or south , ( as to his purpose best . ) that all his haire shaues off by night or day , thinking thereby to driue the div'll away . that takes dust from a sepulchre , to vse ; or from the graue the deads bones , to abuse . or ought besides that shall seeme retrograde to reasons course , or what 's by nature made . further , vnto this cov'nant doth belong● all such as stand in their opinions strong , to meditate those fond bookes bearing name from ada , abelus , enoch , abraham , cyprian , albertus magnus , or honorius paulus , with those in magicke still held glorious ; who boast ambitiously with great ostent , this art had both it's birth and ornament either from adams custos , razael ; or else from tobits keeper , raphael . another strange booke they produce , and say 't was salomons , call'd his clavicula . these magi , by old sathan thus misguided , another volume in sev'n parts diuided , stuft with spels , charmes , oblations , ( all confusions of non-sence , and the diuels meere obtrusions ) as a worke learn'd and sacred , still prefer , to ev'ry curious yong practitioner . all these are but his subtill traines , to draw men from gods feare , and honour of his law. for in this art whoeuer striues t' excell , he strikes a lasting couenant with hell. and as in these , so likewise in past ages , he wanted not his astrologomages : for most of this prognosticating tribe , mettals vnto each planet can ascribe ; siluer vnto the moone , to the sunne was gold sacred , vnto iove copper and brasse ; to venus , white lead ; vnto saturne , blacke ; iron and steele to mars ; nor doth there lacke amber to mercury . to each of them they likewise consecrate some seuerall gem : vnto the sun the carbuncle is due , and hyacinth , of colour greene and blew . th' adamant and chrystall to the queene of night ; to saturne , th' onyx and the chrysolite ; the saphyr with the diamond , to iove ; the iasper and the magnet mars doth loue ; smaraged and sardix venus doth not hate ; nor mercury the topaz and achate . now in these stones at set houres they would cut faces , in which the heav'nly signes should put strange vertue ; so that each impressiue fashion should haue in it a sev'rall operation : ( the manner would seeme tedious ) these imprest , they held to be much nobler than the rest . as first , the signet of the sun to haue pow'r to make men wise , valiant , potent , graue , happy , but full of thoughts . the moone 's to make prosp'rous in voyages they vndertake , and gratious amongst women . ioves seale-ring doth friendship , dignities , and honours bring , to riches , office , into princes grace , to peace of thoughts , priesthood , and eminent place ; all these , if saturne nothing shall oppose . the seale of mars makes pow'rfull ouer foes , victorious , full of fortitude , audacious , if mercury shall at that time be gracious . th' impression that from venus they deriue , doth make men louely , gratious , to suruiue in princes fauors , but in womens best ; it helps in fortunat mariage , doth inuest in gracefull clergy , banisheth all care , and makes man affable and debonaire . mercury's , works to be solicitous , quicke , nimble witted , and facetious , cunning in trading , crafty , worldly wise , and apt for all commerce and merchandise , ingenious in each mechanicke trade , and fortunat in ev'ry bargain 's made . saturne's makes man of a relenting straine , a thousand wayes insidiating gaine ; to rich men deare , to hate women aboue measure , and fortunat in finding hidden treasure . and these are the delirements practis'd still by those professing naturall magicks skill . in th' heav'ns motion who so dull can bee , but knowes them of such quicke velocitie , that before they such pourtraitures can fashion , the stars , that are still mouing , change their station . nor can a figure cut in lead or gold , siluer , or other mettall , that doth hold no correspondence with the stars , then take a second nature , and the first forsake : adding to the materiall a new power , which neuer it assum'd vntill that hower . but our theologists and doctors all ( without exception ) this , plaine magicke call . saith one ; these obseruations , from the first , idolotrous are , by god himselfe accurst , and interdicted by the church : for sure we are , that what they by the stars procure . is meere deception and illusion vaine , by sathans cunning crept into mans braine . the schoole of paris doth that art thus tax ; those images of mettall or of wax , or other matter wheresoeuer sought , whether by certaine constellations wrought ; or whether they are figures that infer sculpture or forme of certaine character ; or whether that effigies be baptis'd , or else by incantation exorcis'd , or consecrate , ( or rather execrate ) obseruing punctu'ally to imitate bookes of that nature ; all we hold to bee errors in faith and true astrologie . my verse no longer shall your patience tyre ; the prose may yeeld what further you desire . amor dei est in donatione , condonatione , missione . remissione . explicit metrum tract . septimi . theologicall , philosphicall , poeticall , historicall , apothegmaticall , hierogliphicall and emblematicall obseruations , touching the further illustration of the former tractat. i began the precedent tractat with a contemplation of the great works of the almighty ; i descend now to an apprehension , what ignorance , ( or at least wilfull ignorance ) is . seneca , in octavia , saith , inertis est nescire quod liceat sibi : it is the part of a sloathfull man to be ignorant of such things , to the knowledge of which he by his industry may attaine . it is a thing worthy remarke , to obserue how the dull and stupid emulate and enuy the pregnant & learned . one not vnfitly compared them to a fox , who being hungry , and spying a peare tree laden with ripe fruit , layd all his force to the root thereof ; but finding his strength too weake , and that by his vaine shaking thereof nothing fell from thence , he departed , saying , fie vpon them , these peares are a bitter fruit , and would neuer haue agreed with my stomacke . the same fox looking vpon an asse , and imagining that his hanging testicles would euery instant fall ; after he had followed him some miles , till he was wearie , and finding himselfe frustrat of his expectation , returned back with these words ; now i consider better with my selfe , the stones of this asse are stinking and loathsom , besides they are very hard of digestion . it may be thus applied : there is no wise or discreet man but doth honour all good sciences and humane learning ; to such onely they are in contempt and scorne , whose weaknesse of iudgement , and imbecilitie of braine finde themselues vnable to attaine to such noble mysteries . it is reported of one daiglinus a mimicke in the city of constance , that hearing of a simple and ignorant man to be elected consull , came to him in a kinde of gratulation for his new honour , in these words ; o sir , i hold you to be a most fit man to vndertake this noble office of iudicature . the other demanding of him the reason why he thought so ? he made him this answer ; because , sir , you haue so husbanded your good words , and so treasured vp your wisedome , that hitherto neither of them hath been heard to proceed from you . of such wise senators there is a prouerbe amongst the germans to this purpose ; if thou hast wit which thou wouldst not be rob'd of , trust it with such an alderman ; for there it shall be most safe , because no man will suspect any such thing from him . to be ignorant in such things as concerne euery man in his priuat estate , is not onely a blemish , but a mischiefe . according to that of horace , lib. . sat. . — sed quod magis ad nos , pertinet & nescire malum est , &c. such things as most concerne vs , not to know , is ill in vs ; and therefore we must grow , to search if those instated ' boue the rest , be more in riches than in vertue blest . next , thinke vpon the means that they accite to friendship , goodnesse , or to do what 's right : and then , not onely what is good to finde , but to the soueraigne good apply thy minde . of wilfull ignorance saith salomon , qui evitat discere , incidit in mala : he that despiseth to learne , falleth into euil , prov. . therefore were my people lead captiue , because they had no knowledge ; saith esay , cap. . and in cap. . it is not a wise people , therefore hee will not haue mercy on them , that made them ; and hee that fashioned them will not spare them . and baruch , cap. . and because they had no wisedome they perished in their folly . we reade saint augustine thus : of the euill mother ignorance come two like bad daughters , deception , and doubt ; the one wretched , the other miserable ; the first pernitious , the last pestilent . bernard in one of his epistles saith , men are ignorant of many things needful to be known , either by the injurie of knowledge , the sloathfulnesse in learning , or the backwardnesse in acquiring ; yet are none of these excusable . and the same father , sup . cant. the knowledge of god and thy selfe , are both necessarie to saluation : for as from the knowledge of thy selfe the feare of god ariseth in thee , and by that knowledge thou art taught how to loue him ; so on the contrarie , from not knowing thy selfe groweth pride , and from not knowing god , desperation . and in another place ; ignorantia sui initium omnis peccati ; ignorantia dei consummato omnis peccati , &c. the blockishnesse of the minde is the stupiditie of acute reason , bred from the grosse sences of carnall intemperance . not euerie one that is ignorant is free from punishment : for such may bee excused who gladly would learne if they knew what to learn ; but such cannot be pardoned , who knowing from whom to learne , apply not their will and industrie vnto it . seneca in one of his proverbs saith , it is a more tollerable punishment not to liue at all , than not to liue a knowing man. and in another of them ; it is no lighter thing to be altogether ignorant what is lawfull , than to do that which is vnlawfull . socrates saith , where there is no capacitie , there counsell is vainly bestowed . and solon ; ignorance hath euer the boldest face , nor is it easie to be truely discouered , till it be matched by knowledge . the inscious man may be knowne by three things : he cannot gouern himselfe , because he wanteth reason ; nor resist his carnal affections , because he lacketh wisedome ; nor hath he freedome to do what himselfe desireth , because he is in bondage to ignorance . idlenesse begetteth ignorance , and ignorance ingendreth error . the three-shap'd monster sphinx is the emblem of ignorance ; which is thus expressed : quid monstrum id ? sphinx est : cur candida virginis ora , et volucrum pennas , crura leonis habet ? hanc faciem assumpsit rerum ignorantia , tanto scilicet est triplex causa & origo mali . what monster 's that ? 't is sphinx . shew me the cause why a maids face , birds wings , and lions pawes ? such shape beares ignorance , or want of skill ; and is the triple ground of so much ill . hauing somewhat discouered the defects of ignorance , let vs a little looke into the excellencie of knowledge . he that wanteth knowledg , science , and nurture , is but the shadow of a man , though neuer so much beautified with the gifts of nature . it is a saying of socrates , that in war , iron is better than gold : and in the course of a mans life knowledge is to be preferred before riches . excellent was that apothegme of pythagoras ; he that knoweth not that which hee ought to know , is a beast amongst men : he that knoweth no more than he hath need of , is a man amongst beasts : but he that knoweth all that he ought to know , is a god amongst men. the first thing we ought to study , is truly how to know god : for we reade in ieremy , let not the wise man glory in his wisedome ; let not the strong man glory in his strength ; let not the rich man glorie in his riches : but he that glorieth let him glory in this , that he knoweth me , because i am the lord who makes mercy and iugement and iustice on the earth . he is knowne by the consideration of his creatures : saith iob ; aske the beasts , and they will teach thee ; demand of the fowles of heauen , and they will declare vnto thee ; speake to the earth , and it will answer vnto thee ; the very fishes in the sea will tell thee : for who is ignorant that the hand of the lord hath made all these ? we may know him by the scriptures : search the scriptures , ( saith iohn ) because in them you thinke to haue life eternall ; and these are they that testifie of me . againe , cap. . for this is life eternall , to know thee to be the onely true god , and him whom thou hast sent , christ iesus . in the face of the prudent , wisedome shineth , saith salomon . and ecclesiastes , cap. . the wisedome of man shineth in his countenance , and the most mighty shall change his face . touching the knowledge of our selues ; be mindefull of thine owne nature , ( saith basil ) and thou shalt neuer be tumor'd with pride : so oft as thou obseruest thy selfe , so oft shalt thou know thy selfe ; and the accurat knowledge of that , is sufficient to leade thee as by the hand , to the knowledge of god. for man to acknowledge himselfe ignorant ( saith didimus ) is a great point of wisedome : and of justice , to know himselfe to be vnjust . and chrisostome saith , that hee best knoweth himselfe , who thinketh worst of himselfe . wise socrates being demanded , why hee writ no worke to leaue to future memorie ? with great modestie answered , that whatsoeuer hee could write was not worthy the paper which hee should write in . stob. and demonax being demanded , when he first began to be a philosopher ? replied , at the very first houre when i began truly to know my selfe . stob. serm. . heraclitus being a yong man , was therefore iudged to be most wise , because being asked , what he knew ? he made answer , that he knew only this , that he was able to know nothing . ex aristom . scriptis . theocritus , demanded , why being of such ability in learning and iudgment , he would write no famous work to leaue vnto succession ? replied , the reason is , because to write as i would i cannot ; and to write as i can , i will not , stob. ex aristom . bias , to induce men to the true knowledge of themselues , counselled euery man to looke vpon his owne actions in a myrrhor , that such things as appeared good and commendable , he might cherish and maintain ; but whatsoeuer sauored of suspition or deformitie , he might correct and amend . as the eye which discerneth all other obiects , yet cannot see it selfe ; so the corrupt heart of man can more accurately looke into the vices of other men , than their owne . we reade of placilla , the religious wife of the emperour theodosius , still to admonish her husband after hee came to weare the imperiall purple , that hee would not forget that hee had beene once no better than a priuat man ; and that the title of caesar should not make him thinke himselfe a god , as others before him had done : but rather calling still to minde his owne frailtie , by acknowledging himself to be gods seruant , he should proue the better soueraigne . nicephorus calistius , lib. . cap. . saith terence , in heuton . it an● comparatam , &c. is the nature of men grown to that passe , that they can looke better into other mens actions , than they can iudge of their owne ? or is the reason thereof , that in our proper affaires wee are hindered by too much joy , or too much griefe ? horace giueth vs this counsell , lib. . sat. . — teipsum concute , num tibi quid vitiorum inseverit olim natura , aut etiam consuetudo mala , &c. sift thy selfe throughly , whether there be nurst those wicked seeds of vice which nature first did plant in thee ; examining to know what other ills might from bad custome grow . fearne in neglected fields we see aspire , though it be good for nothing but the fire . perseus in his first satyr saith , — nete quaesiveris extra . and iuv. sat. . — illum ego iure despicians qui scit quanto sublimior atlas omnibus in libiae sit montibus : hic tamen idem ignoret quantum ferrata distat ab arca sacculus , è coelo discendit * gnothi seauton , &c. his iudgement i by good right may despise , who for no other cause thinks himselfe wise , than know the mountaine atlas lifts his head aboue all other hills in lybia bred : yet i from him the difference cannot wrest , betwixt a small bag and an iron-barr'd chest. to know thy selfe did first from heav'n descend ; of all thine actions then make that the end : whether thou purpose marriage to embrace , or in the sacred senat seek'st a place . thersites aim'd not at achilles shield , which merit did to wise vlysses yeeld . if being consull , doubtfull causes come to be debated ; e're thou giue thy doome , or without good aduisement silence breake , examine first what 's in thee e're thou speake ; and what thou art : whether a curtius , or a matho , or some vehement orator . nay thou must be so carefull as to know the measure of thy cheekes , lest ought might grow vnwares from thence ; and with like care entreat as well in euery small cause , as the great . thomas aquin. in his epistle of the meanes to acquire knowledge ; let this ( saith he ) be my admonition , and thy instruction , shun verbositie , speake seldome , and then to the purpose ; haue a pure conscience , and pray often ; study much , and be familiar with few : shun superfluous discourse , follow the steps of godly and deuout men : regard not from whom thou hearest what is good , and hauing heard it forget it not : what thou readest or hearest , cease not till thou dost vnderstand : be resolued of doubts , and search not too far into things which are not lawfull for thee to know . knowledge is one thing , but wisedome is a degree far aboue it ; for a man may know the world something , vnderstand himselfe a little , but be altogether forgetfull of god. for salomon saith , prov. . the feare of the lord is the beginning of wisedome . therefore it shall not be amisse to enquire , what wisedome is ? one calls it the knowledge of many and miraculous things . arist. lib. rhetor. and in another place , the knowledge of the first and most high causes . aristot. lib. . metaph. apharab . lib. de divis. philosoph . saith it is the knowledge of things euerlasting . wisedome differeth from science in this respect , because wisdome is the knowledge of things diuine ; and science , of things human. therefore we thus reade saint augustine , corinth . . cap. . wisdome is the contemplation of things eternall ; science is the occupation of things temporall . and in his booke de trinit . wee reade him thus : this is the true distinction betwixt wisedome and knowledge , that the intellectuall knowledge of things eternall belongs to wisedome ; the rationall knowledge of things temporall belongeth to science . the word sapientia commeth of sapio , which is , truly to know : and those which in antient times professed it , were called sophoi , i. wise men . for so were those famous men of greece called , namely , thales milesius , solon salaminius , chilon lacedaemonius , pittachus mytilinaeus , bias primaeas , cleobulus lyndius , periander corinthius . after whom succeeded pythagoras , who in his modesty would not cal himselfe sophus , but philosophus ; that is , not a wise man , but a louer of wisedome . his reason was , that no man can truly call himselfe wise , because wisedome solely appertaineth vnto the creator of all things . all true wisedome is to be asked of god ; as we may reade , reg. . cap. . and god said vnto salomon , because thou hast asked this thing , and hast not asked for thy selfe long life , neither asked riches for thy selfe , nor hast asked the life of thine enemies , but hast asked for thy selfe vnderstanding , to heare iudgement ; behold , i haue done according to thy words : lo , i haue giuen thee a wise and an vnderstanding heart , so that there hath beene none like thee before thee , neither after thee shall the like arise vnto thee , &c. wisedom ( saith salomon in his booke of wisedome ) cannot enter into a wicked heart , nor dwell in the body that is subiect vnto sinne . bar. . vers . . what is the cause , ô israel , that thou art in thine enemies land ? and art waxen old in a strange countrey ? and art defiled with the dead ? and counted with them that go downe to the graues ? thou hast forsaken the fountaine of wisdome : for if thou hadst walked in the way of god , thou hadst remained for euer . and againe , vers. . there were the gyants , famous from the beginning , that were of great stature , and so expert in war ; these did not the lord chuse , neither gaue he the way of knowledge vnto them , but they were destroyed , because they had no wisedome , and perished through their owne foolishnesse . who hath gone vp to heaven to take her , and brought her downe from the clouds ? who hath gone ouer the sea to finde her , and hath brought her rather than fine gold ? no man knoweth her wayes , neither considereth her paths , &c. we reade also , iob . . who hath put wisedome into the reines ? and who hath giuen the heart vnderstanding ? &c. and cap. . vers . . but where is wisedome found ? and where is the place of vnderstanding ? man knoweth not the price thereof , for it is not found in the land of the liuing . the depth saith , it is not in me : the sea also saith , it is not in me : gold shall not be giuen for it , neither shall siluer be weighed for the price thereof . it shall not be valued with the wedge of the gold of ophyr , nor with the pretious onyx , nor the saphyr : the gold nor the chrystall shall be equall vnto it , nor the exchange shall be for plate of fine gold : no mention shall be made of corall , or of the gabish . for wisedome is more pretious than pearles ; the topaz of aethiopia shall not be equall vnto it , neither shall it be valued with the wedge of pure gold , &c. the wisedome of the iust ( saith one of the fathers ) is to colour nothing by ostentation , to hide no sence by equivocation ; to loue truth because it is true , to hate falshood because it is false ; to distribute good things willingly , to suffer bad things patiently , to reuenge no injurie . but this simplicitie of the iust will be derided ; because that of the wise men of the world , the puritie of vertue is held to be foolishnes . for what to the worlds eye can sauour of greater folly , than to speake simply and truely , without mentall reseruation , and to practise any thing without crafty imagination ? to reuenge no injuries that are offered vs ? and to pray for such as speake euill against vs ? to desire pouerty , and despise riches ? not to resist him that taketh violently from thee ? and when thou art strooke on the one cheeke , that the other should be offered by thee . greg. . cap. . moral . saint bernard in one of his epistles hath these words : o vtinam saperes & intelligeres , ac novissima provideres , &c. i. o that thou wouldst be wise and vnderstand , and prouide for the last things : thou shouldest be wise in those things which concerne god , thou shouldest vnderstand such things as belong to the world , and foresee all the dangers of hell. by this means thou shouldst abhorre what is infernall , desire what is supernall , contemne what is terrestriall . ricard . de contempl. cap. . saith , nothing than wisedome is more ardently beloued ; nothing more sweetly and delightfully possessed . from hence it growes , that many would , but few can be wise . all just men may be just , that truly desire to be so . thou mayst loue wisedome , and yet want it ; but the more thou dost loue justice , the more just thou shalt be . hugo , de claus. anim. lib. . teacheth vs , that idlenesse breedeth folly , and industrie begetteth knowledge . the labour to attaine vnto knowledge is diuided into three , namely discipline , exercise , and doctrine : in our childehood is the labour of discipline ; in our youth , of exercise ; in our age , of doctrine : that what wee knew not , in our childehood we may learne ; what we learned in our childehood , we may exercise in our youth ; what wee exercised in our youth , we may teach vnto others in our age. the poets concerning wisedome we may reade thus : wisedome and vertue are the two wings by which we aspire & attaine vnto the knowledge of god. according to that of boëth . lib. . met. . sunt etenim pennae volucris mihi , quae celsa conscendant poli. quas sibi cum velox mens induit , terras perosas despicit . the feathers of a bird i wore , by which aboue the poles i soare . which when my swift minde doth embrace , all earthly things i count as base . a wise man , by others , is held to be little lesse than iupiter himselfe . as hor. lib. . epist. ad mecen . — sapiens vno minor est iove : dives , liber , honoratus pulcher , rex denique regum . the wise man somewhat is to iove inferior , rich , free , faire , honor'd , king o're kings , superior . and in another epistle of his , ad mecen . virtus est vitium fugere , & sapientia prima stultitia caruisse . — hee 's onely vertuous , that doth vice despise ; and who hates folly shall be counted wise . we reade diuers of the greeke poets to the like purpose : amongst the rest , hesiod thus interpreted : hic quidam optimus , qui per se omnia cognoscit intelligens sequentia . — hee 's the best , who can challenge as his owne , to conceiue all things needfull to be knowne , ( things due to vnderstanding ) and can call to minde before-hand , what may after fall . hee 's likewise a good man , who doth not heed warning , by others mischiefs to take ●eed ; but giues it of himselfe . but he whose pride thinkes that his owne breast doth all wisedome hide , and others iudgements to be vaine and weake , who ( saue himselfe ) will list to none that speake . i hold that man is ev'ry way vnable , to others , and himselfe vnprofitable . phocilides also we finde thus quoted : sapientiam sapiens dirigit artes coartifex , &c. the wise man knowes his wisedome how to vse : th' artificer , what art is best to chuse . 't is a true saying , and approued long , the wise man is more worthy than the strong : the fields he tills , the city he can guide , and for the ships in tempests well prouide . and ingenuous menander thus : non est sapientia possessio pretiosior , &c. than wisedome , no more rich possession ; 't is of thy selfe to make expression , and in by thoughts descend so low to learne those things thou dost not know . our speech which we so highly prise , was first inuented by the wi●e . nor can we truly call him such● who little doth , and speaketh much . wisedome doth riches far excell ; for that doth teach vs to liue well . by hearing wise men , wisedome 's caught , and none 's so wise , but may be taught . his proper losses he will hide , and make discretion still his guide . yet i ●ha● wise man needs must hate , who shall neglect his owne estate . all ages haue afforded men to this day famous , for their vertues , knowledge , and wise and witty sayings : i will giue you only a taste of some few , and those the least vulgar . one smithicus complaining of nicanor , that hee incessantly spake euill of the king , and therefore desired to haue him seuerely punished ; philip of macedon would no way assent thereto : but after hearing the same nicanor to be in great indigence and want , he sent him a great summe of mony . soone after smithicus brought him word , that in all companies nicanor spake well and nobly of him . to whom the king answered , thou seest how much better a physition i am than thou . two fellowes of notorious bad life accusing one another before the kin● ; hee gaue sentence , that the one with all speed sho●ld depart● the kingdome of macedonia , and the other with the like celeriti● follow him . the ●ame philip hauing taken a full , and when he ●ose againe spying the print of his whole body in the dust ; signing said , o the great folly of princes , whom many kingdomes ca●not content in their life , yet so small a piece of 〈…〉 suffice them in their deaths , &c. when a faire yong woman was brought to alexander late in the night , and the king demanding , why she stayd so long ? she 〈◊〉 a●swer , that she but tarried vntill she had got her husband to bed : he called to his seruants , and with an angry countenance●●ommanded them to conuey her backe to her house ; for ( said he ) by your defaul● i was but a little from being made an 〈…〉 . one parillus , numbered amongst alexanders friends , demanded a dowry of him towards the mariage of his daughters . to whom the king bad fifty talents should be presently deliuered . but he replying , that ten were sufficient . true , ( saith alexander ) for thee to receiue , but not for me to giue . when he sate in judgement , he euer vsed to stop one ●are whilest the accuser told his tale . and being asked the reason ? because ( saith he ) i reserue still one eare for the defendant . hauing made a journey to delphos , and at that time the prophetesse ( being a day prohibited ) would by no intreatie solicit the god for any answer : aristotle haled her into the temple perforce ; and by his violence being drawne thither whether she would or no , she vttered these words , thou art inuincible my sonne . at which word hee dismissed her , saying , it is enough for alexander , i receiue these words as an answer from the oracle , &c. it is said of antigonus the first king of macedonie , that being asked , why in his youth being no better than a tyrant , in his age he gouerned with such clemencie & gentlenesse ? his answer was , that in his youth he stroue to get a kingdome , and in his age hee desired to keepe it . the poet hermodotus in one of his poems had called the king , the sonne of iupiter . which when the king heard , he said , surely he that attends me in my chamber when i am forced to do the necessities of nature , was neuer of that fellowes counsell . when the souldiers and men at armes that followed scipio in africa were fled , and cato being vanquished by caesar at vtica , had slaine himselfe ; caesar said , i enuy thy death vnto thee , ô cato , since thou hast enuied vnto me the sauing of thy life . in a great battell , when one of his standard-bearers was turning his backe to haue fled● caesar tooke him by the shoulders , and turning him about , said , see fellow , yonder be they whom we fight against . when many dangerous conspiracies were abroch , and diuers of his friends wished him to be chary of his safety ; hee answered , much better it is to die at once , than to liue in feare alwayes . the inhabitants of tarracon , as a glad presage of prosperous successe , brought tydings to augustus , that in his altar a young palme tree was suddenly sprung vp . to whom hee made answer , by this it appeareth how oft you burne incense in our honour . when hee had heard that alexander hauing at two and thirtie yeares of age ouercome the greater part of the knowne world , and had made a doubt what he should finde himself to do the remainder of his life : i maruell ( said augustus ) that alexander iudged it not a greater act , to gouern well what he had gotten , than to purchase so large a dominion . it was hee who said , i found rome made of brickes , but i will leaue it of marble . which saying putteth me in mind ( considering the vncertaintie and instability of things ) of an excellent epigram composed by ianus vitalis , de roma antiqua , of antient rome : quid romam in media quaeris , novus advena roma , et romae in roma nil reperis medio ? aspice murorum molas , praerupt aque saxa , obrutaque horrenti vasta theatra situ : haec sunt roma , &c. new stranger to the city come , who midst of rome enquir'st for rome , and midst of rome canst nothing spye that lookes like rome , cast backe thine eye ; behold of walls the ruin'd mole , the broken stones not one left whole ; vast theatres and structures high , that leuell with the ground now lye . these now are rome , and of that towne th' imperious reliques still do frowne , and ev'n in their demolisht seat the heav'ns aboue them seem to threat . as she the world did once subdue , ev'n so her selfe she ouerthrew : her hand in her owne bloud she'embru'd , lest she should leaue ought vnsubdu'd : vanquisht in rome , invict rome now intombed lies , as forc'd to bow . the same rome ( of the world the head ) is vanquisher and vanquished . the riuer albula's the same , and still preserues the roman name ; which with a swift and speedy motion is hourely hurry'd to the ocean . learne hence what fortune can ; what 's strong and seemeth fixt , endures not long : but more assurance may be layd on what is mouing and vnstayd . phocion a noble counsellor of athens , of high wisedom , singular prudence , noble policie , incorrupt manners , and incomparable innocencie and integritie of life , of such admirable constancy of minde , that he was neuer known to laugh , weepe , or change countenance : he , knowing the ignorance and dissolute manners of the people ; vpon a time hauing made a very excellent oration , much commended and highly applauded by the multitude , hee turned to his friends and said , what is it that i haue spoke amisse , or otherwise than well , for which the people thus extoll mee . to demosthenes the orator ( who said vnto him , the athenians will put thee to death one day , phoci●n , when they shall grow to bee mad ) he replied , me indeed when they are mad ; but thee most certainly when they come to be in their right wits againe . alexander sending vnto him an hundred talents , hee demanded of the messengers that brought it , for what cause the king was so bountifull to him aboue others ? they answered , because hee iudged him , of all the athenians , to be a iust and honest man. when refusing the gold , he said , then let him suffer me not onely to be so reputed , but to proue me to be such an one indeed , &c. pompey being yong , and hauing done many worthy and remarkable seruices for sylla , ( who was now growne in yeares ) demanded a triumph ; which sylla opposed . but after pompey in a great confluence of people had said aloud , sylla , art thou ignorant that more people adore the sun at his rising , than his going downe ? sylla with a loud voice cried out , let him triumph . to one caius pompilius an ignorant lawyer in rome ; who being brought to giue euidence in a cause , and saying , that hee knew nothing , nor could speake any thing in the matter ; cicero replied , you thinke perchance , pompilius , that you are asked a question about some point in the law. pompey and caesar being at great debate and variance , he said , he knew not whose part to refuse , or whose side to follow . after the great battell fought in pharsalia , when pompey was fled , one nonius a great captain thinking to incourage the souldiers , bad them to be of good comfort , for there were yet seuen eagles left . to him cicero replied , thy chearing , ô nonius , might proue very aduantageous vnto vs , if we were now to fight against iayes . of one cuminius revelus ( who was chosen consull , and within two houres displaced , by reason hee was tainted of perjury ) he said , that he had one chance hapned him aboue all other in that place ; for the records were searched , in which consuls time he was consull . to one iulius curtius , belying his age because hee would be still esteemed young ; cicero said , then it appeareth , that at the same season when you and i were yong schollers first , and exercised orations together , you were not borne . and to one fabia dolabella , ( affirming shee was but thirty yeares old ) hee replied , indeed lady i haue heard as much as you speake , twenty yeares ago . demosthenes being one of the tenne whom the athenians sent embassadors to philip king of macedon ; at their returne , when eschines and philocrates ( whom philip had entertained with extaordinary courtesie aboue the rest ) had spoken royally and amply in his commendations ; praising him especially for three things , that he was of an extraordinarie beautifull aspect , that hee had a fluent and eloquent tongue , and , that he was a liberall and free drinker ; demosthenes interrupted them , and auouched publiquely , that not one of all those was seemely in a king : for the first ( he said ) belonged to women ; the second appertained to sophists and rhetoricians ; and the third to sponges . being banished the city , in his way he looking backe , lifted vp his hands toward heauen , saying , o pallas , thou lady of this city , why takest thou such delight in three the most vnluckie monsters of the world , the owle , the dragon , and the people . being reuiled by an injurious prating companion , and being forced to make reply in his owne behalfe , ( by which , scolding and loud language must needs arise ) i am now compelled ( said hee ) to vndertake such a combat , in which he that hath the vpper hand getteth the worst ; and whoso ouercommeth shall be most sure to lose the victorie , &c. it was a saying of the emperour sigismund , that those courts were onely happy , where proud men were depressed , and meeke men aduanced . the same prince being asked , what man he held worthy of a diadem ? onely such an one ( saith hee ) whom prosperitie puffeth not vp , neither can aduersitie dismay . to one who praised him aboue measure , so farre hyperbolising , that hee would needs make him more than mortall ; the emperour much displeased with such palpable flatterie , strooke him two or three blowes vpon the cheeke . who saying to the emperor , why do you strike me ? mary ( quoth the emperour ) because thou didst bite me , &c. fredericke the emperor being demanded , which of his subiects and seruants he loued best , and that were dearest vnto him ? made answer , those that feare not me more than they feare god. the same emperor , when one asked him● what hee thought to be the best thing that could happen to a man in this world ? replied , to haue a good going out of the world ? rodulphus caesar , the first that traduced the empire into the austrian family● when one asked of him , why generally all men despised the exercise of such arts as they had been taught ? but to rule and gouerne ( which was the art of arts ) no man refused ? that is no wonder , ( said hee ) because they thinke all such to be fooles , that cannot rule ; and there is no man that thinks himself a foole. but what are all these , where the wisedome to seeke after god shall be in the least kinde neglected ? god ( saith salomon ) loueth no man , if he dwelleth not with wisedome : for shee is more beautifull than the sunne , and is aboue all the order of the starres , and the light is not to be compared vnto her ; for night commeth vpon that , but wickednesse cannot ouercome wisedome . i end this argument with these few lines extracted ex antholog . sacr. iacob . billij : pythagoras olim quid sensuerit , &c. not what pythagoras in times past thought , not sharpe chrisippus by his study sought ; what plato's , or what zeno's censure was , or what th' opinion of protagoras : what anaxagoras brought forth to light , or aristotle , the learn'd stagerite : how many heathen gods there were to show , or goddesses : shall we call this , to know ? he that for such cause shall himselfe aduance , can brag of nothing but blinde ignorance . he onely can of wisedome truly bost , who knowes the father , sonne , and holy-ghost . many things are found to be monstrous & prodigious in nature ; the effects whereof diuers attribute to sundry causes : some , either to defect , or super-aboundance in nature ; others , to the power and operations of daemons , good or bad . we read , that when lucius martius and iulius sextius were consuls in rome , two mountaines remoued from their proper places , and so impetuously met together , that hauing vented a great quantitie of fire and smoke into the aire by the violence of their encounter , they returned backe againe into their owne scituation , first hauing destroyed many villages which lay betwixt them , killing much cattell : where many roman knights too aduenturous perished by the same prodegie . the same author relateth , that in the time that nero caesar wore the imperiall purple , vessus marcellus , whom the emperour had sent into the kingdome of naples , had two fields , distant the one from the other certaine furlongs ; the one was a faire greene medow , the other planted with oliue trees , which miraculously changed places ; for the oliue field was transported where the medow was , and the medow to the place where the oliues grew : and this was supposed to be done by an earthquake . this is approued for a truth by the annals of sundry learned men , bur especially remembred in the booke of the mountaines . it hath been likewise obserued , that in the sacrifice of beasts no hearts haue beene found in the bodies : for so it happened when caesar the dictator first sate in the golden chaire . cicero and pliny both report , that caius marius offering sacrifice at vtica , no heart was found in the beast : which the priest coniectured proceeded from no naturall cause . and therefore it may be thought to be the imposture of euill spirits , who to delude and abuse the people , stole the heart away from the altar ; inspiring the priest to say something thereupon , as partly foreseeing what was likely to succeed after . it is recorded also , that in the sacrifice which marcus marcellus made before he was slain in the battell fought against hannibal , that the first day the priest could finde no heart in the beast ; and the second day opening another , he found two . aulus gellius telleth vs , that vpon the same day when pyrrhus died , after the heads of the sacrificed beasts were cut off , they licked vp their owne bloud which was spilt vpon the ground . as also , that the same yeare when hannibal was vanquished by scipio ( publ. aelius and cneius cornelius being consuls ) wheat was seene to grow vpon trees . many more i could alledge to the like purpose , &c. ficin . epist. lib. . vseth these words ; prodegies hapning before or at the death of princes , come not by fortune , because they obserue order : nor by nature , by reason they are diuers amongst themselues . if therefore neither accidentally nor naturally , it must needs inferre , they arise by a more sublime intelligence , exuperant aboue the power or strength of nature . and they are referred vnto three chiefe causes . for there is person , which is the daemon familiar , which the theologists call angelus custos . then there is a power , called the keeper or gardian of the place , the house , the city , or the kingdome ; and this is tituled by the name of principate . aboue these is the sublime order or chorus of powers , daemons , or angels ; into which number or lot , by the similitude of office , the excellent minde or soule is to shift , as it were into it's owne star , there to remaine as a collegue in the same office . and as there are three authors of prodegies , so there are three kindes : the sublime classe kindleth the crested or bearded comets , prouoketh thunder , casteth out lightning , causeth incendiaries and falling starres . the power of the prouince , shaketh the prefect , ouerturneth buildings , declareth oracles , and designeth violent heats and vapours . the familiar custos or daemon begetteth dreames , causeth or disturbeth sleepes , and taketh charge of man as well in his priuat chamber , as in the streets or fields . the first giueth vs to know , that excellent spirits are not by death extinguished or neglected , but are rather transmigrated from the earth , to reigne with the powers aboue . the second fore-shewes the calamitie of a people new left destitute of a prince or gouernor ; thereby fore-warning them to preuent and prepare themselues against all imminent perils . the third giues vs warning , that the time of the last expiration being come , his friends and allyes should take notice of the diuine fauour , that his body dying , his soule still suruiueth , and that hee is not lost to his friends and familiars . this was the opinion of some philosophers . iamblic . de myster . saith , that as god oftentimes from the mouth of fooles produceth wisedome , declaring thereby , that man speaketh not , but god himselfe : so by euery sleight and vile thing hee portendeth what is to ensue , keeping still his owne super-eminence , and thereby instructing our weake vnderstanding . and guliel . pachimer . hist. lib. . saith , prodigium est divinae irae signum , &c. a prodegy is a signe of the wrath of god ; but whether it portendeth or looketh vpon things past or present , is beyond our apprehension . but this is an argument which i desire not too long to insist vpon , &c. in the discourse of lucifer and his adherents , newly fallen from grace , it will not be impertinent to speake something of his first and greatest master-piece , in tempting our first parents to sinne , by which came death . for death was not made by god , being nothing els ( as saint augustine against the pelagians saith ) but a priuation of life , hauing a name , and no essence ; as hunger is said to be a defect of food , thirst a want of moisture , and darknesse the priuation of light . it therefore hauing a name , and no being , god was neither the creator nor cause thereof . salomon saith , god hath not made death , neither hath he any pleasure in the destruction of the liuing : for he created all things that they might haue their being , and the generations of the world are preserued . and in an other place ; through enuy of the diuell came death into the world . he then being the author of sin , is likewise the author of death . and yet though he had power to tempt man to sinne , ( man hauing free-will ) he could not constraine him to giue consent . this proud angell by his owne insolence being cast from heauen , began to enuy mans felicity vpon earth ; and to that purpose entred the serpent , which is said to be more subtill than any beast of the field . and as rupertus super genesis saith , before the serpent was made the diuels organ , hee might haue beene termed most wise and prudent : for it is said in mathew , be ye therefore wise as serpents . him ( as saint chrisostome writes ) the diuell found best sitting for his hellish enterprise , and in his spirituall malice ( by meanes of his angelicall presence and excellent nature , abusing both as instruments of his falsehood and treacherie ) hee wrought with , to speake to the woman , being the weaker bodie , and therefore the lesse able to resist temptation . neither did the serpent speake vnto her , but the diuell in him ; as the good angell did in balaams asse : for the good angels and euill work like operations , but to diuers effects . petrus commestor in his scholasticall historie writeth , that at the time when the serpent tempted the woman , hee was straight , and went upright like a man ; but after the curse he was doomd , to crawle vpon the face of the earth . and venerable bede saith , that the diuell chose a serpent which had the face of a woman , quod similia similibus applaudant , that like might be pleasing to like . the holy historie doth recite three distinct punishments , of the serpent , the woman , and the man : the serpent was cursed beyond any other beast or creature , to crawle vpon his belly , and eat dust all his life time , enuy being put betweene the woman and her race on the one side , and the serpent and his race on the other ; so that man should breake the head of the serpent , and the serpent bruise the heele of man. the woman was punished by pluralitie of paines in her conception , and to bring forth her children with teares and lamentations , &c. in the next place comes man , who hauing heard and giuen consent to the words of his wife , and eaten the fruit of the forbidden tree , hee must also be punished ; god said vnto him , that the earth should be accursed for his sake , in trauel and pain should he till it all his life time , it should bring forth thornes and thistles vnto him , he should feed on the herbs of the field , and eat his bread in the sweat of his browes , vntill he was returned vnto that earth from whence he had been taken . of this great tempter the diuell , by whom sinne , death , and damnation first entred , saint augustine in one of his meditations vseth words to this purpose : the tempter was present , neither wanted there time or place ; but thou keptst me , ô lord , that i gaue not consent vnto him . the tempter came in darknesse , but thou didst comfort mee with thy light. the tempter came armed and strong ; but thou didst strengthen mee and weaken him , that he should not ouercome . the tempter came transfigured into an angell of light ; but thou didst illuminate mee to discouer him , and curbe him that he could not preuaile against me . he is the great and red dragon , the old serpent called the diuell and sathan , hauing seuen heads and ten hornes ; whom thou didst create , a derider and mocker in the great and spacious sea , in which creepe creatures without number , small and great . these are the seuerall sorts of diuels , who night and day trauell from place to place , seeking whom they may deuoure , which doubtlesse they would do , didst not thou preserue them . this is the old dragon who was borne in the paradise of pleasure , that with his taile sweepes away the third part of the stars of heauen , and casts them on the earth ; who with his poyson infects the waters of the earth , that such men as drinke thereof may die ; who prostitutes gold before him as dust ; who thinkes hee can drinke iordan dry at one draught ; and is made so that he doth not feare any . and who shall defend vs from his bitings , and plucke vs ou● of his jawes , but thou ô lord , who hast broken the head of the great dragon ? do thou helpe vs , spread thy wings ouer vs , that vnder them we may fly from this dragon who pursueth vs , and with thy shield and buckler defend vs from his hornes . it is his sole desire and continuall study , to destroy those soules whom thou hast created : and therefore , ô god , we call vnto thee , to free vs from our deadly aduersarie , who whether we wake or sleepe , whether we eat or drinke , or whatsoeuer else wee doe , is alwayes at hand night and day with his craft and fraud , now openly , then secretly , directing his impoysoned shafts to murther our soules . and yet such is our madnesse , that though we behold this dragon dayly with open mouth ready to deuoure vs , yet we notwithstanding , wanton in our sloath , are secure , before him who desireth nothing so much as to destroy vs. he alwayes waketh without sleepe , to pursue vs , and we will not awake from sleep to preserue our selues . behold , he layeth infinite snares before our feet , and spreadeth ginnes in all our wayes , to intrap our soules ; and who can auoid them ? he hath layd snares in our riches , snares in our pouertie , in our meat , our drinke , our pleasure , our sleepe , our watching , in our words , our actions , and in all our wayes . but thou , ô lord , free vs from the snares of the hunter , that wee may confesse vnto thee and say , blessed is the lord , who hath not deliuered vs into his jawes to be deuoured . my soule hath escaped as the sparrow from the snare of the hunter , the snare is destroyed , and i am now set free . amen . now of those spirits which attributed vnto themselues diuine worship and adoration , such an one was he who spake in the oracle of apollo at delphos , called the diuiner : he made choice of a virgin called pythia , who sate on a trypos or three-footed stoole , and held a rod in her hand ; and when shee deliuered any answer , was crowned with a chaplet of fresh greene lawrell . there were oracles in many other places : liber or bacchus was the oracle of the sicilians , ceres to the rhodians , diana to the ephesians , berecinthia to the romans , belus to the assyrians , iuno to the numidians , venus to the thebans and cypriots , &c. in whom poore abused idolaters reposed all their confidence , tendring their vowes and sacrifices in vaine , their ridiculous answers being meere imaginary and fabulous , as proceeding from the diuell , who is the father of lies , &c. it is worthy obseruation , to see in what absurd and more than brutish manner he abused the gentiles . the sarronides were a kinde of philosophers who vsed diuination and sacrifice among the antient gaules : these in their solemne meetings would cut the throat of a man , and by the manner of his fall , the flux of his bloud , or the separation of limbes and members , predict of future things . they had idols of immeasurable height , made of twiggs and osiers , which they stuffed and filled with liuing men , and then setting them on fire , with straw , reeds , and other things combustible , there the poore creatures died most miserably . commonly they made vse of malefactors and such as were apprehended for robberies : but for want of such offendors , they would not spare honest and innocent persons . the like we reade amongst the samothracians , obserued in the honour of ceres and proserpina , in an island where hebrus falls into the aegean sea . strabo saith , they builded colossi of wood , many parts whereof were interlaced with straw : in these they in their sacrifices were accustomed to burne beasts and men among them . and diodorus writeth , that they vsed an impiety answerable to their brutish nature ; for they would reserue men , such as were conuinced of notorious crimes , for the space of some yeares , then spit them on sharpe stakes from the fundament to the mouth , then place them vpon the piles of wood and put fire vnto them : and this was their maner of inuocation to their false gods . pomponius nela thus speaketh of them : the gaules are a proud nation , superstitious , and cruell ; for they vndoubtedly beleeue , that men are the best and most acceptable sacrifice to their gods . the greatnesse of their idols and statues is not to be wondred at , because it should seeme they were frequent in those times : for we reade in pliny , we beheld ( saith he ) huge massie statues of new inuention , which they called colossi , and were no lower than towers , but of equall height with them . amongst which hee nameth apollo capitelinus , of thirty cubits height , iupiter tarentinus , of forty cubits height ; the sunne at rhodes , seuenty ; apollo of tuskany ( which was in the librarie of the temple of augustus ) contained fifty foot in height : that which nero caused to be made , was an hundred foot high : but of the greatest zenodorus speakes , which was the statue of mercury erected in auergne a prouince belonging to the g●●les , which surpassed all others in height , bignesse , and value , being foure hundred 〈◊〉 from the basse to the crown . this sheweth , that the statues of idols belonging to the gaules were of extraordinarie and wonderfull greatnesse ; which ( as caesar saith ) they filled with liuing men , making them their sacrifices and offerings . nor were the gaules thus seduced by the diuel only , but euen the romans also : for the historiographer livy telleth vs , that after the great ouerthrow at cannas ( a towne in apulia ) by hannibal , certaine extraordinarie sacrifices were performed , by consultation had with diuers fatall bookes ; wherein a man and woman of gaule , and a man and woman of greece , were brought to the oxe market in rome , and layd along vpon the ground aliue , in a place round begu●t with stones , which neuer had been sullied with humane offering , and there sacrificed according to the romane rites and ceremonies . the like hath beene amongst the arabians , thracians , scytheans , aegyptians , and grecians : of which i will onely deliuer you what i haue read in one or two authors . dionysius halicarnaffeus to hethus , that iupiter and apollo ( vnder whose names the diuell him selfe was shadowed ) because the tenth borne of euerie male childe was not sacrificed vnto them , sent great and grieuous calamities and plagues throughout italy . and di●dorus declareth , that in his time there was at carthage an idoll of saturne and it was supposed ( saith he ) that saturne was much offended with the people , because in former times they had been wont to sacrifice vnto him the most worthy and best born of their children ; but by the successe of times , in stead of their own children , they bought and entertained others , secretly nourishing them in their houses , and after sacrificed them to their gods . the which being discouered , and they easily persuaded , that by this dissimulation and impostemus dealing , saturne was insenced against them , ( because that some of their allyes were despoiled , and part of their countrey layd waste by the publique enemie ) therefore the better to appea●● him , they sacrificed publiquely at one time two 〈◊〉 young 〈◊〉 such as were the choicest and best borne of all their nobilitie and after that , picked out three hundred 〈◊〉 , which with their owne good liking ( because they perceiued themselues to be suspected ) gaue their liues freely to be sacrificed . he that of these things desires to be further satisfied , let him reade eusebius in his ecclesiastical history , who hath many examples and discourses to this purpose , extracted out of sundry nations : affirming , that in the time of adrian , and when the euangelicall doctrine began somwhat earnestly to be embraced , these abhominable cruelties by degrees ceased , and were in short time abolished . of the prioritie and degrees that diuels haue amongst themselues , of their fall , number , motion , and excellencie of knowledge , so much hath beene spoken as may ( with safetie and without prophanenesse ) be held sufficient . and to proue that there is daemoniacall magicke needs not be questioned ; as may be gathered by the antient philosophers , tresmegistus , pythagoras , plato , psellus , plotinus , iamblicus , proclus , chalcidius , and apuleius : and of the perepateticks , theophrastus , ammonius , philoponus , avicenna , algazel , and others . saint clement witnesseth , that this art was deuised before the floud , and first by diuels deliuered vnto the gyants : and that by them cham the sonne of noah was instructed . for thus he writeth , they taught , that the diuels by art magicke might be obliged to obey men , which was done by charmes and incantations , and as out of a forge or furnace of mischiefe ( all light of pietie being substracted ) they filled the world with the smoke of that vngodly practise . for this & some other causes was the deluge brought vpon the world , in which all mankinde was destroyed sauing noah and his family , who with his three sonnes and their wiues were onely preserued . of which sonnes , cham , to one of his sonnes called nisraim , taught this diuellish art : from whom the aegyptians , babylonians , and persians deriue their progenie . the nations called him zoroaster : in whose name diuers magicall bookes were divulged , &c. it is said , that hee comprehended the whole art in an hundred thousand verses , and after in a great whirle-winde was hurried away aliue by the diuell , from the middest of his schollers , as suidas reporteth . apuleius ascribeth to the persians the inuention of two-fold magick : for they beleeued in two gods , as the authors & lords of all things ; one good , whom they stiled ormusda , and thought him to be the sunne : another euill , whom they called arimanes , or pluto . from these they deriued a double magicke ; one which consisted altogether in superstition , and the adoration of false gods ; the other in the inuestigation and search of the obscurities of hidden nature , to acquire the secrets thereof . hence some diuide this abstruse art into theurgia , white magicke , and goetia , blacke magicke , or the blacke art , otherwise called necromantia . the effects of the first they conferre vpon the good angels , and the effects of the other vpon euill : affirming the one to be lawfull , the other vnlawfull ; for so scotus parmensis with diuers other platonickes haue affirmed . but that they are both most blasphemous and impious , heare what cornelius agrippa an archimagi himselfe writeth : these be his words , this theurgia vnder the names of god and his good angels , doth comprehend and include the fallacies of the euill daemons : and though the greatest part of the ceremonies professe puritie of minde and bodie , with other externall complements ; yet the impure and vncleane spirits are deceiuing powers , and vndermine vs , that they may be worshipped as gods . to which he addeth ; the art almadel , the art notarie , the art paulina , the art of reuelations , and the like , full of superstitions , are so much the more pernitious and dangerous , by how much they appeare to the vnlearned , diuine and gratious . hence came that decree in the parisian schoole , that for god , by magicke art to compell his angels to be obedient to incantations ; this to beleeue is an error . that the good angels can be included in gems or stones , or shal consecrate or make holy any figures , images , or garments , or to doe any such things as are comprehended in their wicked arts ; to beleeue , is an errour . for , by what can these spirits which they vse in their exorcismes be thought , or called good , when they desire to be adored as gods , and to haue sacrifices made vnto them ? than which treason against the diuine majestie , there is nothing in them more alien and forrein ; they as much abhorring and detesting it , as the euill angels pursue and seeke after it . goetia in the greeke tongue signifieth impostura , or imposture : euen as necromantia commeth of nechros , mortuus , which is dead , and of manteia , which is diuinatio , as much to say as a diuination from the dead . but from definitions , i will proceed to historie . in the yeare , in a village belonging to thuringia , not far from the towne ●ena , a certaine magitian being apprehended and examined , confessed publiquely that hee learned that hellish art of an old woman of hercyra ; and said , that by her means he had often conference with the diuell , and from him had the skill to know the properties and vertues of diuers herbes and simples , which helped him in the cure of sundry diseases and infirmities . artesius a grand magitian so speaketh of the art , as if there were no difference at all betwixt white and blacke magicke : first he proposeth the characters of the planets , rings , and seales , how and vnder what constellation they ought to be made . next , what belongs to the art of prediction and telling things future , especially by the flight of birds . thirdly , how the voices of brutish animals may be interpreted and vnderstood ; adding the diuination by lots from proclus . fourthly , hee shewes the power and vertue of herbs . fiftly , what belongs vnto the attaining of the philosophers stone . sixtly , how things past , future , and present , may be distinguished and knowne . seuenthly , by what rites and ceremonies art magicke may be exercised . eightly , by what means life may be prolonged : where he tells a tale of one that liued one thousand twenty and fiue yeares , &c. the mention of these things are not , that the least confidence or credit should be giuen vnto them ; but to shew by what cunning and subtill snares the diuell workes , to intrap and intangle poore soules in his manifold deceptions and illusions . in this goeticke and necromanticke magicke , it is obserued by d. thom. gulielmus parisiensis , scotus , gerson , abulensis , victoria , valentia , spinaeus , sprangerus , navarra , grillandus , remigius , and others , that it is the foundation of a secret or expresse compact with the diuell , by the force of which , miserable men pawne and oblige their soules vnto him : he interchangeably submits himselfe to them as their vassall ; he is present as soone as called , being asked he answers , being commanded hee obeyes ; not bound vpon any necessitie , but that he may thereby intricate and indeare vnto him the soules of his clients , to destroy them more suddenly and vnsuspectedly . for the magitian hath onely a confidence that he hath empire ouer the diuell ; who againe counterfeiteth himselfe to be his seruant and vassal . eutichianus patriarch of constantinople recordeth this historie : in the time of the emperour iustinianus ( saith hee ) there liued in adana a city of cilicia , one theophilus , who was by office the steward of the church ; hee was so beloued and gratious in the eyes of all men , as that hee was held to be worthy of an episcopall dignitie . which notwithstanding he most constantly refused : and afterward being vnmeritedly accused , by such as emulated his honest life & sincere carriage , he was put by his place of stewardship : which droue him into that desperation and impotencie of minde , that by the counsell of a iewish magitian , he renounced his sauiour by an indenture writ vnder his owne hand , deliuering himselfe wholly into the empire of sathan , who was many times visible vnto him . but now miserable man what shall he doe ? hee groweth repentant of the act , and troubled in spirit , when he thinkes how much hee hath insenced his maker and redeemer , by deliuering himselfe vp a voluntarie slaue and captiue to the great aduersarie the diuell . the story saith , in this anxietie and perturbation of minde he thought it best to fly for succor to the blessed virgin mary ; and to that purpose retired himselfe to a temple consecrate vnto her , in which he tendred many supplications and prayers , ioyned with fasting and teares , making great shew of effectuall repentance . forty dayes together hee frequented the church , without intermission or cessation of weeping and praying ; presenting his blasphemous writing vpon the altar , which miraculously ( as they say ) was taken thence , and he receiued againe into gods fauor . the manner of this homage ( and others ) done to the diuell , is as followeth : first , the magitian or witch is brought before the tribunal of sathan , either by a familiar spirit , or else by a mage or hag of the same profession : hee sits crowned in a majesticke throne , round inguirt with other diuels , who attend on him as his lords , barons , and princes , richly habited . the palace seemeth wholly to be built of marble , the walls hung with gold and purple-coloured arras ; all shewing the pompe of regalitie and state . sathan himselfe from his royall seat casts his eyes round about , as if ready to incline his benigne eares to any humble suitor whatsoeuer . then steps forth a diuell of a venerable aspect , and saith , o most potent lord and master , great patron of the spacious vniuerse , in whose hands are all the riches and treasures of the earth , and all the goods and gifts of the world , this man i present before thine imperiall throne , to follow thy standard , and to fight vnder the patronage of thy great name and power ; who is ready to acknowledge thee to be god and creator of all things , & none but thee . it shall be in thy clemencie , ô most soueraigne lord , to vouchsafe this man ( or woman ) the grace of thy benign aspect , and receiue him ( or her ) into thy patronage and fauor . to which he with a graue countenance and loud oration thus answereth ; i cannot but commend this thy friend , who so cordially hath committed himselfe into our safegard and trust ; whom as our client and fauorit we accept , and promise to supply him with all felicitie and pleasure , both in this present life and the future . this done , the miserable wretch is commanded to renounce his faith and baptisme , the eucharist , and all other holy things , and to confesse lucifer his onely lord and gouernor . which is done with many execrable ceremonies , not fit to be here remembred . then is the writing deliuered , ( as was before spoken of theophilus ) written with the bloud of the left thumbe . then doth the diuell marke him either in the brow , neck , or shoulder , but commonly in the more secret parts , with the stampe or character of the foot of an hare , a blacke dog , or toad , or some such figure , by which he brands him ( as the custome was of old to mark their slaues and captiues whom they bought in the market for mony ) to become his perpetuall slaue and vassal . and this , nigerius , sprangerus , bodinus , &c. say , the wicked spirit doth , as desirous to imitate god in all things ; who in the old testament marked his chosen people with the seale of circumcision , to distinguish them from the gentiles ; and in the new testament with the signe of the crosse , which , as hieronimus and nazianzen say , succeeded that of circumcision . and as the diuell is alwayes aduerse to his creator , so hee will be worshipped with contrarie rites and ceremonies . therefore when magitians and witches present themselues vnto him , they worship him with their faces from , and their backes toward him , and somtimes standing vpon their heads , with their heeles vpward : but which is most beastly and abhominable of all , in signe of homage hee presents vnto them his taile to kisse . for so petrus burgolus and michael verdunus , with diuers other magitians besides , haue confessed . now to speak of those sorteligers , and the effects of their art. s. austin is of opinion , that pythagoras vsed characters , numbers , and letters , by which he wrought many things seeming miraculous . amongst others , he tamed a wilde beare of an vnmeasurable greatnesse and fiercenesse , making it to follow him like a dog , whithersoeuer he went or came , and at length gaue him leaue to depart againe into the desarts ; but with condition , that hee should neuer offer any violence to man or woman : which couenant ( it is said ) he kept inuiolate . coelius telleth vs , that the same pythagoras neere to tarentum spying an oxe to feed vpon beanes , called the heardsman , and bid him driue away the beast , and to forbid him from eating any more of that kinde of graine . to whom the other laughing , replied , that his oxe was not capable of such admonition , but told him his aduice had been better bestowed in his schoole amongst his schollers . which said , pythagoras hauing murmured some few words to himselfe , the oxe left eating , ran to his manger in the city , could neuer after be coupled to the yoke , but like a domesticke spaniel would take food from the hands of any man. much after this kinde is that which the laplanders , the finlanders , and the bothnienses vse● the necromancer entereth his chamber , with his wife and one companion onely ; there he takes a brasen frog and serpent , layeth it vpon an anvill , and giueth it a certaine number of blowes with an iron hammer : then after the muttering of some few magicke verses , in a great rapture he falleth downe into a trance . whilest he thus lies as seeming dead , his attendant watcheth him , lest he be troubled with flea , flie , or any such thing . at length comming to himselfe , he can resolue you of any difficultie , whose solution you before demanded . the like may be said of that superstition vsed by the magitian iamnes , schoolemaster to the emperor theophilus ; who ( as cedrenus witnesseth ) when three great commanders and captaines of the barbarous nations were vp in armes against the empire , theophilus doubtfull of the euent of that warre , desired of iamnes to be resolued thereof . who presently caused three great iron hammers to be made : which done , hee deliuered them into the hands of three strong and able men , and about mid-night , after some incantations whispered , he brought forth a statue with three heads , and commanded them with all their strength to strike vpon those three heads at once ; which they did : two of them were quite beat off , and the third was much bruised , but not decollated . by which iamnes gaue the emperour hope of victorie : and such indeed was the euent of that war ; for of those three captains two perished in the battell , and the third grieuously wounded , with the small remainder of his army got with great difficultie into his countrey . nicetas affirmeth , that euphrosine the wife of alexius angelus emperor of constantinople , was much deuoted to this kind of magicke . the count of vestrauia , by a concubine of his ( whose companie before his lawfull nuptials he had vsed ) was alike effascinated . she by the aduise of an old witch had cast an inchanted pot into a deepe well which was in a backe yard belonging to the pallace of the said earle ; by which he was made incapable of all congresse , and therefore out of all hope of any issue to succeed him . which continued for the space of three whole yeares : after which season , meeting with this gentlewoman of his former acquaintance ; after a friendly salutation had past between them , she asked him how he fared since his mariage , how his wife and hee agreed together , and how many children they had betweene them ? the earle out of those words gathering some cause of suspition , dissembling his discontent , answered , that ( he thanked heauen ) all was well at home , and that god had blest him with three sweet and hopefull children , and that his wife at the present was as great as she could well goe with the fourth . at which answer he perceiued a change of colour in her face ; when shee in a great rage said , and may i beleeue this ? then euill betide that cursed old hag , who persuaded me , that she had so wrought with the diuell that you should neuer haue child , nor haue the abilitie to be the father of any . the count smiling at this , desired to be satisfied from her , what she intended by those words . to whom she disclosed all the circumstances , how being much grieued that he had so vnkindely forsaken her , shee had dealt with a witch , who had promised vnto her , &c. telling him of the inchanted pot . which the count vpon her words causing to be searcht & found , and after burnt , his naturall vigor and vertue returned , and he was after the father of a numerous issue . one neere to this , but of greater malice , niderus reporteth to haue hapned in a towne called boltingeu : a famous conjurer called stradelin , being conuicted of sundry malefactions ; among other confessed , that for malice he bore to a man and his wife , for seuen yeares together hee had strangled seuen children in her wombe , insomuch that all hir births were abortiue . in all which time all their cattell in the same sort miscarried , and not one of them brought forth a liuing and thriuing issue . and all this was done by burying a lizard vnder the threshold of his doore , which if it were remoued , fruitfulnesse and fertilitie should come again both to her , and to their herds of cattell . vpon this free confession the threshold was searched , but no such worme or serpent found : for it is probable , that in that time it was rotten and turned to dust . but they tooke the threshold and all the earth about it , and caused them to be burned , and then the ligature ceased , and they were all restored to their former increase of progenie . the same author speaketh of one oeniponte a most notorious witch , who by making a picture of wax , and pricking it with needles in diuers parts , and then burying it vnder the threshold of her neighbours house , whom she much hated , she was tormented with such grieuous and insufferable prickings in her flesh , as if so many needles had beene then sticking at once in her bodie . but the image being found and burned , she was instantly restored to her former health and strength . but to leaue these , and come to other kindes of sorceries and witchcraft , such as we finde recorded in historie . grillandus is of opinion , that euerie magition and witch , after they haue done their homage to the diuell , haue a familiar spirit giuen to attend them , whom they call magistellus , magister martinettus , or martinellus ; and these are somtimes visible vnto them in the shape of a dog , a rat , an aethiope , &c. so it is reported of one magdalena crucia , that she had one of those paredrij to attend her , like a blacke-more . glycas telleth vs , that simon magus had a great blacke dog tyed in a chaine , who if any man came to speak with him whom he had no desire to see , was ready to deuoure him . his shadow likewise hee caused still to goe before him : making the people beleeue that it was the soule of a dead man who stil attended him . these kindes of familiar spirits are such as they include or keepe in rings hallowed , in viols , boxes , and caskets : not that spirits hauing no bodies , can be imprisoned there against their wills ; but that they seeme to be so confined of their own free-wil and voluntarie motion . iohannes leo writeth , that such are frequent in africke , shut in caues , and beare the figure of birds called aves hariolatrices , by which the magitions raise great summes of mony , by predicting by them of things future . for being demanded of any difficulty , they bring an answer written in a small scroll of paper , and deliuer it to the magition in their bills . martinus anthoni●s delrius , of the societie of iesus , a man of profound learning and iudgment , writeth , that in burdegall there was an aduocate , who in a viol kept one of these paredrij inclosed . hee dying , his heires knowing thereof , were neither willing to keepe it , neither durst they breake it : and demanding counsell , they were persuaded to go to the iesuits colledge and to be directed by them . the fathers commanded it to be brought before them and broken : but the executors humbly besought them that it might not be done in their presence , being fearefull lest some great disaster might succeed thereof . at which they smiling , flung it against the walls and broke it in pieces ; at the breaking whereof there was nothing seene or heard saue a small noise , as if the two elements of water and fire had newly met together , and as soone parted . philostratus telleth vs , that apollonius tyan●us was neuer without such rings . and alexander neapolitanus affirmeth , that he receiued them of iarcha the great prince of the gymnosophists , which he tooke of him as a rich present ; for by them he could be acquainted with any deepe secret whatsoeuer . such a ring had iohannes iodocus rosa , a citisen of cortacensia , who euery fift day had conference with the spirit inclosed , vsing it as a counsellor and director in all his affaires and enterprises whatsoeuer . by it he was not onely acquainted with all newes , as well forrein as domesticke , but learned the cure and remedie for all griefs and di●eases : insomuch that he had the reputation of a learned and expert physition . at length being accused of sortelige or inchantment , at arnhem in guelderland he was proscribed : and in the yeare the chancellor caused his ring in the publique market place to be layd vpon an anvil , and with an iron hammer beaten to pieces . mengius reporteth , from the relation of a deare friend of his , ( a man of approued fame and honestie ) this historie : in a certain towne vnder the jurisdiction of the venetians , one of these praestigious artists ( whom some call pythonickes ) hauing one of these rings , in which he had two familiar spirits exorcised and bound , came to a predicant or preaching frier , a man of sincere life and conuersation ; and confessed vnto him , that hee was possessed of such an inchanted ring , with such spirits charmed , with whom he had conference at his pleasure . but since he considered with himselfe , that it was a thing dangerous to his soule , and abhominable both to god and man , he desired to be clearely acquit thereof ; and to that purpose hee came to receiue of him some godly counsell . but by no persuasion would the religious man be induced to haue any speech at all with those euill spirits ( to which motion the other had before earnestly solicited him ) but admonished him to cause his magicke ring to be broken , & that to be done with all speed possible . at which words the familiars were heard ( as it were ) to mourne and lament in the ring , and to desire that no such violence might be offered vnto them ; but rather than so , that it would please him to accept of the ring and keepe it , promising to do him all seruice and vassallage : of which if he pleased to accept , they would in short time make him to be the most famous and admired predicant in all italy . but he perceiuing the diuels cunning , vnder this colour of courtesie , made absolute refusall of their offer ; and withall conjured them to know the reason why they would so willingly submit themselues to his patronage ? after many euasiue lies and deceptious answers , they plainly confessed vnto him , that they had of purpose persuaded the magition to heare him preach , that by that sermon his conscience being pricked and galled , he might be weary of the ring ; and being refused of the one , be accepted of the other : by which they hoped in short time so to haue puft him vp with pride and heresie , to haue precipitated his soule into certaine and neuer-ending destruction . at which the church-man being zealously inraged , with a great hammer broke the ring almost to dust , and in the name of god sent them thence to their own habitations of darknesse , or whither it pleased the higher powers to dispose them . of this kinde doubtlesse was the ring of gyges ( of whom herodotus maketh mention ) by vertue of which he had power to walke inuisible ; who by the murther of his soueraigne candaules , maried his queene , and so became king of lydia . such likewise had the phocensian tyrant , who ( as clemens stromataeus speaketh ) by a sound which came of it selfe , was warned of all times seasonable and vnseasonable , in which to mannage his affaires : who notwithstanding could not bee forewarned of his pretended death , but his familiar left him in the end , suffering him to be slain by the conspirators . such a ring likewise had one hieronimus chancellor of mediolanum , which after proued to be his vntimely ruine . concerning the mutation or change of sex , which some haue attributed to the fallacies of the diuell ; it is manifest that they haue been much deceiued therein , since of it many naturall reasons may be giuen , as is apparant by many approued histories . phlegon in his booke de mirabil . & longev . telleth vs , that a virgin of smyrna called philotis , the same night that she was maried to a yong man , those parts which were inuerted and concealed , began to appeare , and shee rose in the morning of a contrarie sex . as likewise , that in laodicea a city of syria , one aeteta after the same manner rose from her husbands side a yong man , and after altered her name to aetetus ; at the same time when macrinus was president of athens , and l. lamia and aelianus veter were consuls in rome . in the time that ferdinand the first was king of naples , one ludovicus guarna a citisen of salern , had fiue daughters , of which the two eldest were called francisca and carola ; either of which at fifteene yeares of age found such alteration in themselues , that they changed their foeminine habits , and names also , the one being called franciscus , the other carolus . in the reigne of the same king , the daughter of one eubulus being deliuered vnto an husband , returned from him altered in her sex , sued for her dowerie , and recouered it . amatus lucitanus testifieth , that in the town of erguira , distant some nine leagues from couimbrica , there liued a nobleman who had a daughter named maria pachecha , who by the like accident prouing to be a yong man , changed her habit , and called her selfe manuel pachecha . who after made a voiage into the indies , and became a valiant souldier , attaining to much wealth and honour ; and returning , married a lady of a noble family , but neuer attained to haue issue , but had an effoeminat countenance to his dying day . the like livy remembreth of a woman of spoleta , in the time of the second punicke war. but a story somewhat stranger than these is related by anthonius torquinada ; that not far from the city beneventum in spain , a countrey-man of a meane fortune married a wife , who because she was barren vsed her very roughly , insomuch that shee lead with him a most discontented life . whereupon one day putting on one of her husbands suits , to disguise her self from knowledge , she stole out of the house , to proue a more peaceable fortune elsewhere : and hauing been in diuers seruices , whether the conceit of her mans habit , or whither nature strangely wrought in her , but she found a strange alteration in her selfe , insomuch that she who had been a wife , now had a great desire to do the office of an husband , and married a woman in that place whither she had retyred her selfe . long she kept these things close to her selfe , till in the end one of her familiar acquaintance trauelling by chance that way , and seeing her to be so like vnto that woman whom hee before knew , demanded of her , if she were not brother to the wife of such a man , who had forsaken his house so many yeares since ? to whom , vpon promise of secrecy , she reuealed all , according to the circumstances before rehearsed . examples to this purpose are infinite : let these suffice for many . a strange tale is that which phlegon the freed-man of hadrianus reporteth , of which he protests himselfe to haue bin eye witnesse . philemium ( saith he ) the daughter of philostratus and charitus , fell deepely inamoured of a yong man called machates , who at that time ghested in her fathers house . which her parents tooke so ill , that they excluded machates from their family . at which she so much grieued , that soone after she died and was buried . some six moneths after , the yong man returning thither , and entertained into his wonted lodging , philemium his beloued came into the chamber , spake with him , supt with him , and after much amorous discourse , she receiued of him as a gift , a ring of iron and a cup guilt ; and she in interchange gaue him a ring of gold and an hand-kerchiefe : which done , they went to bed together . the nurse being very diligent to see that her new ghest wanted nothing , came vp with a candle and saw them both in bed together . she ouer-joyed , runneth in hast to bring the parents newes that their daughter was aliue . they amased rise from their bed , and finde them both fast-sleeping ; when in great rapture of ioy they called and pulled them to awake . at which shee rising vpon her pillow , with a seuere looke cast vpon them thus said , o you most cruell and obdurat parents ; and are you so enuious of your daughters pleasure , that you will not suffer her for the space of one three dayes to enioy her deere machates ? but this curiositie shall be little for your ease , for you shall againe renew your former sorrowes ; which hauing spoke , she changed countenance , sunke downe into the bed , and died : at which sight the father and mother were both intranced . the rumor of this came into the city , the magistrats caused the graue to be opened , but found not the body there , only the iron ring and the cup giuen her by machates . for the same coarse was then in the chamber and bed ; which by the counsell of one hillus a soothsayer was cast into the fields : and the yong man finding himself to be deluded by a specter , to auoid the ignominie , hee with his owne hands slew himselfe . possible it is , that the inferiour diuels at the command of the superiour should possesse the bodies of the dead for a time , and moue in them ; as by examples may appeare . eunapius reports , that an aegyptian necromancer presented the person of apollineus before the people . but iamblicus a greater magition standing by , told them , it was not he , but the body of a fencer who had before been slaine . when whispering a stronger charme to himselfe , the spirit forsooke the body , which falling down dead , appeared to them all to be the stinking carkasse of the fencer before spoken of , and well knowne to them all . the like is reported of one donica , who after she was dead , the diuell had walked in her body for the space of two yeares , so that none suspected but that she was still aliue : for she did both speak and eat , though very sparingly ; onely shee had a deepe palenesse in her countenance , which was the only signe of death . at length a magition comming by , where she was then in the companie of many other virgins ; as soone as hee beheld her , hee said , faire maids , why keep you company with this dead virgin , whom you suppose to be aliue ? when taking away the magicke charme which was tied vnder her arme , the body fell downe liuelesse and without motion . cornelius agrippa liuing in louvaine , had a yong man who tabled with him . one day hauing occasion to be abroad , hee left the keyes of his study with his wife , but gaue her great charge to keepe them safe , and trust them to no man. the youth ouer-curious of noueltie , neuer ceased to importune the woman till shee had lent him the key to take view of his librarie . which entring , he hapned vpon a booke of conjuration : hee reads , when straight hee heares a great bouncing at the doore , which hee not minding , readeth on ; the knocking groweth greater , & the noise louder : but hee making no answer , the diuell breakes open the doore and enters , and askes what he commands him to haue done , or why he was called ? the youth amased , and through feare not able to answer , the diuell seiseth vpon him , and wrythes his neck asunder . agrippa returneth , findeth the yong man dead , and the diuels insulting ouer him : hee retyres to his art , and calls the diuels to account for what they had done : they tell all that had passed . then he commanded the homicide to enter into the body , and walke with him into the market place where the students were frequent , and after two or three turnes to forsake the bodie . hee did so ; the body falls downe dead before the schollers ; all iudge it to be of some sudden apoplexy , but the markes about his necke and jawes make it somewhat suspitious . and what the archi-mage concealed in louvaine , ( being banished thence ) hee afterward feared not to publish in lotharinge . don sebastian de cobarruvias orozco , in his treasurie of the castilian tongue ( speaking how highly the spaniards prise their beards , and that there is no greater disgrace can be done vnto him , than to be plucked by it , and baffled ) reporteth , that a noble gentleman of that nation being dead , a iew who much hated him in his life , stole priuatly into the roome where his body was newly layd out ; and thinking to do that in death , which hee neuer durst doe liuing , stooped downe to plucke him by the beard : at which the body started vp , and drawing his sword ( that then lay by him ) halfe way out , put the iew into such a fright , that he ran out of the roome as if a thousand diuels had been behind him . this done , the body lay downe as before vnto rest , and the iew after that , turned christian. let these suffice out of infinites . hauing discoursed in the former tractat , of the astrologomagi , it shall not be impertinent to speake something concerning astrologie , which is defined to be scientia astris , a knowledge in the starres ; of which ( as pliny witnesseth in the booke of his naturall historie ) atlanta king of the mauritanians was the first inuentor . of this art the sacred scriptures in diuers places make mention : as in deutron . . . and lest thou shouldst lift vp thine eyes to heauen , and when thou seest the sun , and the moone , and the stars , with all the host of heauen , shouldst be driuen to worship them and serue them : which the lord thy god hath distributed to all people vnder the whole heauen . againe , esay . . thou art wearied in the multitude of thy counsels ; let now the astrologers , the star-gasers , and prognosticators stand vp , and saue thee from those things that shall come vpon thee , &c. now wherefore god created those blessed lights of heauen , is manifest , gen. . . and god said , let there be lights in the firmament of the heauen , to separate the day from the night , and let them be for signes and for seasons , and for dayes and yeares . againe , cap. . vers . . hereafter seed time and haruest , and cold and heat , and summer and winter , and day and night shall not cease so long as the earth endure . esay . . thus saith the lord thy redeemer , and hee that formed thee from the wombe ; i am the lord that made all things , that spread out the heauens aboue , and stretcheth out the earth by my selfe ; i destroy the tokens of sooth-sayers , and make them that coniecture , fooles ; and turne the wise men backeward , and make their knowledge foolishnesse . you shall reade also ieremy , . . learne not the way of the heathen , and be not afraid of the signes of heauen , though the heathen be affraid of such . we heare what the scriptures say : let vs now examine the philosophers . francisc. patr. de regno , lib. . cap. . saith , that iulius caesar was the most skilfull of all others in the art of astronomie , of which he published diuers learned bookes ; by which hee had knowledge to predict his owne fate , but had not the skill to auoid it . astrologie ( saith aristotle , metaph. lib. . cap. . ) hath a speculation into a sublime substance , sempiternall and sencible , which is heauen . other mathematick sciences meddle not with substances , as arithmeticke and geometrie . theon . . de anim. cap. . the nobilitie of astrologie is more ample , by reason of the more worthinesse of the subiect about which it is conuersant . astrologie ( saith alexand. aphrod . metaph. . doth not dispute of the nature of the stars , but of their course ; it onely contemplateth their motions , progresses , and regresses . plato , de republ. dial. . proueth astrologie to be not onely conducefull to agriculture and to nauigation , but also to militarie discipline . of the excellencie of astronomie you may reade pliny , lib. . cap. . of the inuention thereof . cael. rhodig . lib. . cap. . of the inuentors . iolidorus , of the vse of it concerning militarie affaires . cael. rhodig . lib. . cap. . of the truth and profit thereof . io. dansk . de saxonia , of the defence thereof . by gabriel perovanus , what things euerie one hath found by coelestiall obseruation . pliny . quantum astronomia metiuntur , tantum , astrologi mentiuntur ; saith marcil . fic . lib. . cap. . now those who giue iust reasons , why judiciarie or diuinatorie astrologie ought to be exploded and abandoned , are epiphanius , disputing against the pharisies and the manichees ; basilius hexameri , homil. . chrisost. in genes . homil. . saint augustine also greatly complaineth , how himselfe had been deceiued therewith , and inueigheth not onely against the art , but also against the professors thereof : confess . lib. . cap. . and in diuers other of his works . bion was wont to say , that those astronomers were to be held ridiculous , who when they could not discerne fishes in the water swimming towards them on the shore , yet would not blush to say , that they were able to see and discouer those hidden things which were in the heauens . stobae . serm. . it was a maxim held by ariston , that of those things whereof the philosophers search to haue inspection , some belong to vs to know , and some not , and some things are altogether aboue our reach . intimating , that the discipline of good manners di● pertaine vnto vs to know , but not vaine sophismes ; because they were not onely not profitable , but also the breeders of wrangling contentions : but astrologie and astronomie were altogether aboue our reach . stob. serm. . thales whilest he was earnestly looking vpon the starres , falling into a ditch , and comming out all bedawbed with durt , was thus taunted by his maid-seruant ; iustly , sir , is this mischance , hapned vnto you , who looke vp towards the heauens to learne what is there , being ignorant in the meane time , of what lieth before your feet . the poet accius was wont to say , that hee neuer could giue any confidence to those augurs and star-gasers , who onely filled other mens eares with aire , to furnish their own priuat coffers with gold . with this witty dilemma was favorinus wont to taunt the judicatorie astrologers ; either they predict ( saith he ) things aduerse , or prosperous : if in prosperous things they faile , thou art made miserable in thy frustrate expectation ; if in aduerse things , though they happen not , thou art made miserable by thy vaine feare . if they speake truly , and things happen vnprosperously , thou art made miserable in thy minde , before thy miserie come vpon thee : if they promise happy things , and they in time happen vnto thee ; yet from hence discommoditie notwithstanding doth arise : the expectation of thy hope will more trouble thee with doubtfull suspence , than the fruit thereof when it commeth can yeeld thee profit or delight . therefore ( he concludeth ) i wish none of any braine or vnderstanding to trouble themselues in seeking after these presaging astrologers , who presume but vainly , that they can truly predict of such things as are to come . the aegyptians hierogriphycally ( saith pier. valer. lib. . pag. ) did signifie astrologie ; per maculosam hinnulij pellem , i. by the spotted skinne of a dog-fish . it was also emblematically obserued by nestors bowle , the great cup which he vsed to quaffe in : which alciatus , emblem , expresseth thus : nestorum geminis cratera hunc accipe fundis , quot gravis argenti , &c. nestor's great bowle , with double bottoms made , forg'd out of massie siluer , was conueyd for obseruation ; being round inchac'd with golden studs , on it foure handles plac'd , on each of which a golden doue was set . which bowle the long-liv'd nestor ( much in debt to time and nature ) onely ( as 't is read ) of all the greekes , could lift it to his head , and quaffe it brim'd : for which he was commended . tell vs , ô muse , what was by this intended ? in this large goblet , of so huge a masse , heav'n with the round circumference figur'd was . next , in the siluer mettall fin'd and try'de , the colour of the firmament's imply'de . then by the golden studs , the stars are meant ; the pleiades , the foure doues represent . and by the two embossed bottoms were figur'd the greater and the lesser beare . wise nestor these by long experience knew , howeuer they seeme difficult to you . " the souldier knowes what'longs vnto the wars , but he that 's learned can command the stars . icarus the sonne of dadalus is another astrologicall emblem composed by the same author ; who flying too neere the sun , and melting his waxen wings , was precipitated into that sea which stil beareth his name . from whom this admonition is deriued : astrologus , caveat quicquam praedicere praeceps : nam cadet impostor , dum super astra volat . astrologer , beware what thou dost rashly vndergo : th' impostor aiming at the stars , ( whilst looking high ) falls low . mathesis or mathema , is as much as disciplina , and signifieth disce , or doceo . mathematri are called those arts which consist of firme demonstrations , in which those which are expert are called mathematici ; namely those which professe geometry , musicke , arithmeticke , and astronomie● the chaldaeans , who in processe of time turned astronomie into diuining astrologie , called themselues mathematicians ; by which they haue made the name notoriously infamous . iohannes picus mirandula , in astrolog . lib. . cap. . saith , that astrologie maketh not men wise : and therefore of old it was only the study of children ; and whosoeuer giueth himselfe wholly to the practise thereof , he giues great occasion and liberty to errors in philosophie . the mathematicians or judiciarie astrologers ( as tacit. lib. histor. . relateth ) are a kinde of professors , to great men vnfaithfull , and to all such as put confidence in them , deceitfull ; and their practise was altogether exploded in rome . stobaeus , serm. . de impudentia , reporteth , that ariston was wont to say of all such as gaue themselues ouer to encyclopaedia or mathematicall discipline , neglecting meane time the more necessarie study of philosophie ; that they might fitly be compared with the sutors of penelope , who when they could not enioy mistres , went about to vitiate and corrupt the maids . dion cassius tels vs , that the emperour hadrian by his skill in this mathesis could predict things future ; by which he knew varus not to be long liued : from that verse of virgil , ostendit terris hunc tantum fata , neque vltra esse sinunt , &c. — i. the fates will only shew him to the earth , and then suffer him to be no more . clemens , lib. . recognit . saith , as it happeneth vnto men who haue dreams , and vnderstand nothing of their certaintie , yet when any euent shall happen they apt their nightly fancy to that which hath chanced : euen such is this mathesis ; before somthing come to passe , they can pronounce nothing which is certaine , or to be built vpon : but when any thing is once past , then they begin to gather the causes of that which already hath the euent . by the creature oryges painted or insculpt , the aegyptians did hierogliphycally figure a mathematician : for they with great adoration honor their star sothes , which we cal canicula ; and with great curiositie obserue the time when it riseth , because they say the oryges is sencible of the influence thereof , by a certain sound which it yeeldeth ; and not onely giueth notice of it's comming , but saluteth it when it appeareth rising . pier. valer. lib. . pag. . the emblem . the emblem to conclude this tractat i borrow from iacobus catsius , emblem . lib. . which presenteth a hand out of a cloud , holding a brand in the fire ; that part which handeth being free , the other flaming ; the motto , qua non vrit . it seemeth to be deriued from eccles. cap. . . he hath set water and fire before thee , stretch out thine hand to which thou wilt . before man , is life and death , good and euill ; what him liketh shall be giuen him . so also ierem. . . and vnto this people thou shalt say , thus saith the lord , behold , i set before thee the way of life , and the way of death . and deutronom . . . i call heauen and earth to record this day against you , that i haue set before you life and death , blessing and cursing , chuse therefore life , that , &c. whoso is free , and will willingly run into fetters , what can we call him but a foole ? and he who becommeth a captiue without constraint , must be either thought to be wilfull , or witlesse . and as theopompus affirmeth , if the eye be the chuser , the delight is short : if the will ? the end is want : but if reason ? the effect is wisedome . for often it happeneth , after the choice of a momentarie pleasure , ensueth a lasting calamitie . the authors conceit hereon is this : pars sudis igne caret , rapidis calet altera flammis ; hinc nocet , illaesam calfacit inde manum . ecce , bonum deus , ecce malum mortalibus affert quisquis es , en tibi mors , en tibi vita patet : optio tot a tua ' est , licet hinc , licet inde capessus . elige , sive invet vivere , sive mori . quid tibi cum sodoma ? nihil hic nisi sulphur & ignis , quin potius placidum ( loth duce ) zoar adi . ¶ thus paraphrased : part of the brand wants fire , and part flames hot ; one burnes the hand , the other harmes it not . behold , ô mortall man , whoe're thou be , good , bad , both life and death , propos'd to thee : god giues thee choice , the one or other try ; by this thou liv'st , and thou by that shalt die . leaue sodom then , where sulphur raines in fire , and ( with good loth ) to zoar safe retyre . a morall interpretation may be gathered from the same , with this motto anexed , omnia in meliorem partem . bodinus saith , men vse to chuse a faire day , by the gray morning ; and strong beasts , by their sturdy limbes : but in choice of pleasures there is no election to be made , since they yeeld vs no profitable vse . others chuse aduocates by the throng of their clients : physitions , by the fame of their cures : and wiues , by their rich portions or dowers . and well they comply with the prouerbe , he that maketh his choice without discretion , is like one that soweth his corne he wots not when , and in the haruest expected reapeth hee knoweth not what . needfull it is therefore that wee be chary in our choice , since there are so few brought within the compasse of election . according to that of the poet. — pauci quos equus amavit iupiter , aut ardens evexit ad aethera virtus . there are but few whom vpright iove doth loue , or zealous vertue gaines them place aboue . in another place he saith , pauci laeta arva tenemus : i. there are but few of vs who attaine to the blessed fields . if morallists were so watchfull , how much more ought wee christians to be wary , how in all things proposed vnto vs , we still ( like mary in the gospell ) chuse the better part . for , liber esse non potest , cui affectus imperant , & cupiditates dominantur : i. he is not said to be free , whom his affections sway , and ouer whom his own lusts and desires haue dominion . lipsius , cent. . ad belg. epist. . saith , vt torrem semiustum ? foco qui tollit , non ea parte arripit & tractat qua incanduit , sed qua ignem nondum accepit , sic nos docet , &c. i. as hee who snatcheth a brand out of the fire , taketh not hold thereof by that part which is flaming , but rather that which hath not touched the fire ; so we ought not to meddle with the bitter and burning things of chance , but rather such as are more benign and comfortable . the authors inuention followeth : hinc rubet igne sudes , nullis crepat inde favillis , hinc poterit tangi , sauciat inde manum . res humana bifrons , tu qua iuvat arripe quicquid , te super aetherea , te regione fluit . damna suum lucrum : suagandia luctus habebit : excipis incumbens , si sapienter , onus . morosum , nec laeta iuvant , & rideat orbis , quod gemet ille tamen , quodque quaeratur habet . ¶ thus paraphrased : fire here , none there , yet is it but one brand ; one burnes , the other end scarse heats thine hand . fate hath two foreheads ; what to hate or loue , to leaue or like , is offered from aboue . losse hath it's gaine , and mourning , a reward : stoope willingly , the burden is not hard . mirth doth not please the sad ; and though fate smile , we shall finde some thing to lament the while . a meditation vpon the former tractate . i. aid me , ô lord my god , for there be three grand enemies , the flesh , the world , the diuel : who with their nets and snares insidiat mee , and now and at all times await me euill . i cannot free me from this body , nor it part from me , but still beare it i must : thou gav'st it : to destroy it i abhor ; to mar what thou hast made , i were vniust . yet when i pamper what i dare not perish , what is it lesse than mine owne foe to cherish ? ii. the world inguirts me , and fiue seuerall wayes at once inuades me ; by th' taste , touch , and smel , hearing , and sight : not one sence but betrayes the fort , and 'gainst the lord of it rebell . beauty assaults , and then the eye giues place : the syrens sing , by which the eare is taken : sweet vanities haue still the smell in chace : the touch by lust : the taste by surfet shaken thus the vain world doth with temptations round me , making those gifts that should preserue , confound me . iii. the diuell , whom our weake eyes cannot view , is therefore to be more bewar'd and fear'd , as one that man doth night and day pursue ; his wounds ( when made ) not felt , his voice not heard . he baits his hooks with pride , with gold , with treasure . a thousand ginnes are for our foot-steps layd ; bird-lime he hath , and that 's when aboue measure we dote on things by which we are betrayd , self-loue , vain-glory , fleshly lusts , ambition , all his meere traines to bring vs to perdition . iv. if i be ignorant , he prompts me then to dote on folly , wisedome to despise , to prefer ideots before learned men , and striue to be sequestred from the wise. or if that i in reading take delight , ( at sorted leisure my spare houres to spend ) the legend of some strange aduenturous knight , or fabulous toy , hee 'l to my view commend . but from mine eye the sacred scriptures keepe , persuading th' are too plaine , or else to deepe . v. or if i after learning shall enquire , and to the least perfection can attaine ; either he makes me mine owne gifts admire , or others of lesse knowledge to disdaine . or if my talent to my selfe conceale , then to search out things mysticall and hid , such as god had no purpose to reueale , but in his secret counsels hath forbid . assur'd , that 'mongst his other traines and baites , none more than curiositie god hates . vi. if i be held a famous rhetorician , able to equall herod in his phrase ; then am i puft vp with that proud ambition , preferring 'fore gods honor , mine owne praise . if a good disputant , then in the stead of finding out the truth , with truth i wrangle ; and trouble with darke sillogismes my head , what else might seeme apparant to entangle . or if into arithmeticke incline , in studying number , i ferget the trine . vii . or if theologie , ( although the best and choice of studies ) yet is that not free , nor can claime priuiledge aboue the rest : therein he rather most insnareth me . as when i , more than matter , seeke to please , with curious language or affected straine , sow to mens elbowes pillowes for their ease , more than gods honor ; couet place , or gaine : when i for feare or fauor their sinnes smother , or be i' th pulpit one , abroad , another . viii . or when gods mercies to that height i stretch , that men thereby the more presumptuous are ; or on the contrary , his judgement preach so far , as that it puts them in despaire . or when i shall exceed my strict commission , by adding or detracting from the letter : or when i make too narrow inquisition , and , than mine owne opinion , thinke none better . or in the church pretending reformation , i make my zeale a cloake to innouation . ix . or if philosophie ? the more i striue of things the naturall causes to finde out , i bring the sweeter hony to his hive ; for of my god he makes me stand in doubt . and then a thousand arguments he hath , and ev'ry of them pow'rfull to persuade ( hoping by reason to confound my faith ) and proue that all things were by nature made : and bids my weakenesse no beleefe to lend to any thing that reason shall transcend . x. he tells me , the philosophers were wise , and that by search they all things needfull knew ; their morall vertues sets before mine eyes , saith , they in act and word were iust and true : with their vprightnesse bids me then compare our liues that christianitie professe ; consider but how different they are , and how we more beleeue , and practise lesse . then , whither hath to heav'n neerer affinitie , moralitie in them , or our diuinitie ? xi . or if he proue this stratagem too weake , he wills vs after secret things enquire , into the cabinet of nature breake , and there to finde what 's worthy to admire . for there is two-fold magicke , blacke and white , studies at first ordain'd to beget wonder ; such as at once both profit and delight , amase the gods , and keepe the furies vnder : thus lulls mans sences in a pleasing dreame , till he be made his maker to blaspheme . xii . his darts and arrowes are lust , enuy , wrath , whose poysonous heads are dipt in stygian fire , and more of that corrupted nature hath , t' enflame the spleene , and poyson the desire , mortiferous all . then what shall me betide , poore wretched man ? or which way shall i turne ? thus hedg'd , thus guirt , thus ambusht on each side , immur'd with hooks , with lime-twigs , darts that burne ; when sorrow , ioy , soure , sweet , alike appeare , to be but the iust causes of my feare ? xiii . i am iealous both of hunger and repast , of sleepe , of watch , of labour , and of ease : nor know in which i more secure am plac't , because i am hourely tempted in all these . my iesting , as my anger i suspect , lest in my mirth i might some one abuse , or speake what might to his disgrace reflect , and that 's a sin i know not how t' excuse . thought ' offend in wrath be greater far , yet from the first it doth not take the skar . xiv . prosperitie i feare , as things aduerse : for as the one by sweetning oft deceiues , so when the other hath with vs conuerse , despaire or murmuring it behinde it leaues . of sinnes in secret i am more afraid than those in publique , because that 's vnseene ( being vnknowne ) doth all reproofe evade : secure , we thinke them hid behinde a skreene . and when securitie lulls fast asleepe , the tempter shoots his arrowes , and strikes deepe . xv. the flesh , in delicacie doth suggest ; the world , in vanitie ; the diuell , he in better things ; for when i am possest with carnall thoughts , the flesh then speakes to me , either importuning to lust or sleepe , to idlenesse , to pleasure , or to play , t' excesse , by feeding high , and drinking deepe . when as the world assaults another way , by arrogance , ambition , and vain-glory , tumor of heart , and things like-transitorie . xvi . when ire and wrath , and bitternesse of spleene prouokes vs vnto mischiefe , bloud , and strage ; the diuell then hath made his arrowes keene , and in such passions he doth rore and rage . when i shall feele such in my breast arise , let me assure my selfe the tempter's there : therefore at that time ought i to be wise and valiant , to oppose him without feare . his study is to compasse and inuade ; we ought to watch there be no entry made . xvii . as oft as we resist , we do subdue the great seducer . then the angels sing , and saints reioyce ( those that are still in view of the creator , heav'ns almighty king. ) that god who to this battell doth persuade vs , and looks vpon vs when we enter list , still as he spurres vs on , doth likewise aid vs against that old and crafty pannurgist : supports the weake , the willing doth defend , and crownes such as continue to the end . xviii . o giue me courage then , make strong my hand , thou that dost teach my fingers how to fight ; and lend me pow'r their fury to withstand , who would depriue me of thy glorious light , that i , who all my life time haue oppos'd my selfe 〈…〉 my selfe , and against thee , may by thy tender mercies he inclos'd , and so be 〈◊〉 they shall not ruin mee . that 〈…〉 ●is body is confin'd to dust , my 〈…〉 yet finde place among the iust. vt pila concussus , resurge● . s. michael archangel ex sumptib harbottel grimstone armig : ia droeshe●t sculpt the argvment of the eighth tractat. of sathans wiles and feats praestigious , appearing wondrous and prodigious , confirm'd by histories far sought . of novels by bad daemons wrought : and first of such is made expression , that still with mankinde seeke congression , ( to whose fall they themselues apply ) call'd succubae and incubi . to finde those further we desire , of water , earth , the aire , and fire ; and what their workings be to know , as well aboue , as here below . how authors 'mongst themselues agree , what genij and spectars bee . faunes , syluanes , and alastores , satyres , with others like to these . with stories mixt , that grace may win from such as are not verst therein . the second argument . michael , whom sathan durst oppose , can guard vs from inferior foes . the arch-angell . those sp'rits call'd daemons , some haue apprehended , are with mens iniuries oft times offended ; and when againe they humbly shall submit , they are soone pleas'd all quarrels to forget . they after diuine worship are ambitious , and when fond men grow vainly superstitious , ( as thereto by their ignorance accited ) in their idolatrous rites th' are much delighted . to them belongs the augurs diuination , and such coniectures as by th' immolation of beasts are made : whateuer did proceed from pythia's raptures , or hath been agreed to issue from vaine dreames ; all calculation by such like signes , came first by th' instigation of daemons . homer therefore gaue them stile of gods ; nor doubted in the selfe same file to number iupiter . but we , whose faith on gods knowne workes more firme assurance hath , by sacred scriptures , title daemons those who ( by him first created ) dar'd t' oppose his diuine will , and being ill affected , were for their pride headlong from heav'n dejected . some in their fall still hanging in the aire , and there imprison'd , till they make repaire to the last dreadfull doome ; and such await mans frailties hourely to insidiate : prone to his hurt , with tympanous pride inflam'd , burning with enuy not to be reclaim'd ; deceitfull , from bad purpose neuer chang'd , impious , and from all justice quite estrang'd ; and with th' inueterat malice in them bred , inuading bodies both aliue and dead . but whatsoeuer war they shall commence against vs , whether vnder faire pretence , or hostile menace , do well , and not feare ; he that the soule created , will appeare in it's defence , and if we boldly fight , put their strong forces and themselues to flight . plato , acknowledged one god alone ; the rest , whom others in the heav'ns inthrone , he daemons calls , and angels . thermegist doth likewise on one deitie insist ; and him he names great , beyond all extension , ineffable , not within comprehension . the other sp'rits lye vnder statues hid , and images , whose worship is forbid : and these the breasts of liuing priests inspire , and from the intrals ( e're they touch the fire ) pronounce strange omens . these the birds flights guide , and mannage such things as by lots are try'de : the doubtfull oracles they lend a tongue , prounouncing truths with lies , lies truths among , confounding them : all things obvolved leaue , ( deceiv'd themselues , they others would deceiue . ) they waking trouble vs , molest our sleepe ; and if vpon our selues no watch we keepe , our bodies enter , then distract our braine , they crampe ou● members , make vs to complaine of sickenesse or disease , and in strange fashion they cause vs to exceed in ioy or passion : and making vs one vniuersall wound , pretend to loose what they before had bound ; when as the wonder-seeming remedie is onely their surcease from injurie . for all their study , practise , and delight , is but to moue vs to proue opposite to the creator , as themselues haue bin , that , guilty of the same rebellious sin , by their accitements being made impure , we with them might like punishment endure . let 's heare how apulcius doth define them ; ( saith he ) these proper adjuncts we assigne them , of a thin airy body they exist , and therefore can shift places as they list ; of rational apprehension● passiue minde , eternall , and no end can therefore finde . another writes , these spirits are much joy'd at bloud-shed , when man is by man destroy'd . at riotous feasts they 'bout the tables stalke , prouoking to vaine words and obseene talke , persuading man in his owne strength to trust ; deuise confections that stirre vp to lust : and when their pow'r on any wretch hath seis'd , persuade , that with the sin god 's not displeas'd . th' assume the shape of such as are deceast , and couet to be counted gods at least . surcharg'd with joy these are not , to behold when troubles and afflictions manifold pursue the saints of god , and his elect ; as hauing in themselues a cleare inspect , by persecution , such , and tribulation , are lab'ring in the path to their saluation . but when they finde our hearts obdure and hard , to pietie and goodnesse vnprepar'd ; or when they see vs deviat and erre , and before vertue , vanitie preferre , then are they merry , they clap hands and shout , as hauing then their purpose brought about . the hunter hauing caught vs in the toile , seiseth his prey , and triumphs in the spoile . we do not reade , that sathan did once boast when patient iob had all his substance lost , nor seeing ( by th' aduantage he had ta'ne ) his sonnes and daughters by a whirle-winde slaine ; when hauing lost all , he could lose no more , and now from head to heele was but one fore : not all this mov'd him . had he made reply to her that bad him to curse god and dye , by vtt'ring any syllable prophane , then he and his would haue rejoc'd amaine . nor in pauls thirst or hunger was he pleas'd , nor when he was by cruell lictors seis'd , and hurry'd to the gaole , ( there gyv'd and bound ) or shipwrackt , in great perill to be drown'd , the barke beneath him bee'ng in pieces torne ; nor when the bloudy iewes his death had sworne , scourg'd , buffetted , and bandied vp and downe : they knew this was the way to gaine a crowne ; to them 't was rather torment worse than hell , that in these conflicts he had fought so well . who gladly had exulted in the aire , if they could once haue brought him to despaire . some sophists held daemon the part to be of the soules intellectuall facultie . we reade th' apostle thus : the wisedome wee of god , speake to you in a mysterie : ev'n the hid wisedome which to our saluation he did ordaine before the worlds creation . but to the princes of this world not showne , as left to them meere doubtfull and vnknowne : which had it been reueal'd to them , they than would not haue crucify'd that god and man , the lord of glory . some this text expound . ( building it seemes on no vncertaine ground ) that by the princes of this world , he meant the daemons , who of th' aire haue gouernment , call'd pow'rs and potestats . it cannot stand with reason , that the iewes ( without command or pow'r within themselues ) so styl'd should be , bee'ng subiects to the roman monarchie . neither can properly we make restriction to pilat , who had then the jurisdiction of rome in his owne hand , because that hee labor'd in all he could to set him free ; said , he could finde no fault with him . and when , at th' instance of those bloudy minded men , he spake that sentence , ( which he would haue stayd ) he call'd for water , and in washing said vnto all those that then about him stood , lo , i am guiltlesse of this iust mans blood . these were the princes , by whose ignorant pride the lord of glory was condemn'd , and dy'de . they knew him to be man , cleane , without spot ; but for the sonne of god they knew him not . had they but knowne his innocent bloud was shed to revive those who in their sinnes lay dead● and ransome them from their insidiation , ( as being the sole meanes of our saluation ) sathan then durst not boldly to haue venter'd , and into iudas ( call'd iscariot ) enter'd : for he by finding that , might eas'ly know 't would be of his owne kingdometh ' ouerthrow . let 's heare prudentius : of the sincere way , we may presume god is the guide and stay : there 's but one path , through which , whom hee electeth , ( lest they should wander ) he himselfe directeth . it lies vp a steepe hill that 's hard to clime , and the more difficult , the more sublime . at the first entrance nothing doth appeare but what is intricate , horrid , austere , sad , and still threatning danger : when thy feet hath measur'd it to the end , thou then shalt meet with all things sweet and pleasant , sights excelling , and pretious riches with aboundance swelling . all objects then shall shew both cleare and bright , as being luster'd by eternall light : then nothing shall seeme difficult or hard , but of thy labor thou shalt reape reward . yet in thy trauell vp this craggy hill thou shalt finde sathan at thine elbow still , persuading thee a smoother road to tread , to which a thousand paths and by-wayes lead ; through which the bearded sophist he mis-guides : the vsurer there , with vnsuspected strides walks merrily ; and he whom honor blindes , a pleasant journey to destruction findes . some by the tongues of birds he doth allure , and others by vaine auguries assure , by trusting too much to vaine prophesies , and the mad sibils trifling ambages . some he by magicke spels doth headlong driue ; others by knowledge , though demonstratiue . but take thou heed of this sweet erring way , in which by thousand turnings thou mayst stray ; hauing a guide that teacheth diuiation , and turnes thee from the path of thy saluation . incredible it seemes , beleev'd by few , and yet by autient writers held for true , that the bad spirits at their pleasure can assume the shape of woman or of man , and with each sex carnall commixtion vse , fraile mankinde to dishonor and abuse . those that in masculine shape with women trade , call'd incubi : the other that are said to put on foeminine feature , and so lye prostrat to man● are called succubae . nor do they vse such damned copulation because in it they take least delectation : but rather by such diuellish commission , to draw men headlong with them to perdition . the substance by the which they generat , and how't is transfus'd , whoso would vnderstand , let them the bookes of scotus well peruse ; it is no subiect for my modest muse. yet that such are , ( though i should silent be ) heare what saint austin saith ; 't is told to me , ( by men of worth , whose faith i cannot blame , and such as were eye-witnesse of the same ) the faunes and other sylvan beasts most rude , gotish in act , and by the multitude call'd incubi , insidiat by the way women , to make of them their lustfull prey . all germany with witches much annoyd , two graue and learned men , before employd in many causes both of depth and weight ) were chosen by pope innocent the eight , and a large patent granted therewithall , t' extirp the witches thence in generall . these two affirme , they oftentimes haue been where such old crones and beldams they haue seen flat on their backes , vsing th' immodest fashion , as in the very act of generation , mouing their bodies ; yet to th' outward eye no sp'rit perceiv'd of any stander by . but the foule act imagin'd to be past , a filthy noysome vapor rose at last , ( in bignesse of a man ) from her embrace , and at the instant vanisht from the place . in their large stories it is likewise read , husbands haue tooke these incubi in bed with their faire wiues , their figures by them stretcht : which seeing they haue run and weapons fetcht . but th' one soone vanisht from their soft embraces ; th' other call'd jealous fooles , vnto their faces . not far from rotemburch this chance befell : one of these sp'rits ( it seemes new rais'd from hell ) makes himselfe suitor to a maid , yong , faire , louely , wel featur'd , and a great mans heire : he haunts the house , makes shew of mighty treasure , but , more than all , to loue her aboue measure : yet that his liuing lies far off , pretends . his noble host inuites him , with his friends , to diuers feasts and banquets . my braue wooer before he comes , rich presents sends vnto her : to make his way , the seruants he bribes round , bespeakes the rarest musicke can be found ; the night he reuels , and he sports the day , and all in hope to beare the wench away : his prodigall expences grow so hye , his host suspects whence he should haue supply , especially his land lying so remote . meane time the maid from liking growes to doat , thinking to haue her fortunes much encreast , and she be made a princesse at the least . but e're the contract , the good man in feare he might be other than he did appeare , inuites one day , together with his ghest , a retyr'd man that deuout life profest , and was of most religious conuersation . he at the table frames a disputation concerning sanctity and holy things , and still for euery proofe he scripture brings . at which my lusty louer alters face , and saith , that a full table is no place for such discourse , but sportiue jests are best , and pleasant talke , to make the meat disgest . the good old man perceiuing by his looke and change of cheare , he gospell could not brooke , rose at the table , and cry'd out amaine , auaunt thou fiend , with thy infernall traine ; thou hast no pow'r ( howeuer thus disguis'd ) o're them who in christs name haue beene baptis'd : the roaring lion shall not vs deuour , that in his bloud are ransom'd from thy pow'r . these words , with such like , were no sooner spoke , but he with all his traine vanisht like smoke , and of his people they no more could finde , sauing three ougly bodies left behinde , ( with a foule stench ) and they were knowne to bee felons before-time strangled on a tree . now of those sp'rits whom succubae we call , i reade what in sicilia did befall : rogero reigning there , a yong man much practis'd in swimming ( for his skill was such that few could equall him , ) one night bee'ng late sporting i' th sea , and thinking then his mate had been before him , catcht him by the haire , to drag him to the shore ; when one most faire appear'd to him , of a most sweet aspect , such , a censorious cynicke might affect , though he had promis'd abstinence . her head seem'd as in golden wires apparelled ; and lo , quite naked shee 's before him found , saue that her modest haire doth cloath her round . astonisht first to see so rare a creature , richly accomplisht both in face and feature , he viewes her still , and is surpris'd at last ; and ouer her his vpper garment cast , so , closely brought her home , and then conueyd her to his priuat chamber , where she stayd so long with him , that he with her had won such grace , she was deliuer'd of a son within some forty weekes . but all this while , though she had lent him many a pleasant smile , ( not making anything betwixt them strange , that wife might with her husband interchange ) she neuer spake , nor one word could he heare proceed from her ; which did ●o him appeare something prodigious . besides , it being knowne how this faire sea● borne venus first was growne in his acquaintance : next , how his strange sute came first , and that she still continu'd mute ; a friend of his that had a seeming care both of his bodie and his soules welfare , told him in plaine termes , he was much mis-led , to entertaine a spectar in his bed . at which words both affrighted and inrag'd , to thinke how desp'ratly he had ingag'd both soule and body ; home he posts with speed , and hauing something in himselfe decreed , first mildely treats with her , and after breakes into loud termes , yet still she nothing speakes . at this more angry , to haue no reply , he takes his sword , and sonne , ( then standing by ) and vowes by all the oathes a man can sweare , vnlesse she instantly deliuer there , both what she is ? how bred ? and whence she came ? and vnto these , particular answer frame ; his purpose is ( receiue it how she will ) the pretty babe ( betwixt them got ) to kill . after some pause , the succubus reply'd , thou onely seek'st to know what i would hide : neuer did husband to himselfe more wrong , than thou in this , to make me vse my tongue . after which words she vanisht , and no more was thenceforth seene . the childe ( threatned before ) some few yeares after swimming in the place where first the father saw the mothers face , was from his fellowes snatcht away and drown'd by the same sp'rit ; his body no where found . besides these , marcus vpon psellius , findes to be of maligne spirits sundry kindes , that beare in the foure elements chiefe sway : some fiery , and aetherial are , and they haue the first place . next , spectars of the aire , water , and earth , ( but none of them that dare beyond their bounds ) others that all light fly , and call'd subterren , or lucifugi . vnto the first , those prodigies of fire falling from heav'n ( which men so much admire ) the learn'd ascribe : as when a burning stone dropt from the sky into swi●t aegion . a floud in persia , in darius dayes : as when three moones at once in splendant rayes ( with a huge bearded comet ) did appeare to all mens wonder , in the selfe same yeare pope iohn , the two and twentieth , by his pow'r curst lewis bavarus then emperour , because he cherishr in litigious hope , petrus carbariensis , anti-pope . as when three sunnes at once sho● in the sky , of equall sise , to all apparantly . neere to the village cal'd taurometane in sicily , a merchant bred in spaine , coasting that way , sees where before him stand ten smiths , and each a hammer in his hand , about them leatherne aprons : and before he can aduise well , he espies ten more ; and one aboue them all ( like vulcan ) lame , so shapt , that you would take him for the same describ'd in homer . him the merchant asks , to what place they were bound ? about out tasks , vulcan replies : is it to thee vnknowne , how famous we are late in aetna growne ? which if it be , lag but a while behinde , and see what thou with thousands more shalt finde . to whom the merchant ; what worke can there bee for men of your profession , where we see nothing but drifts of snow , the mountaines clad in winters cold , where no fire can be had ? that shall be try'd ( said vulcan once againe ) and with that word he vanisht with his traine . at which the merchant with such feare was strooke , that all his limbes and joints were ague-shooke : to the next house his faint steps he applies , and had no sooner told this but he dies . his life set with the sun. e're mid-night came , the vast sicilian mount was all on flame , belching forth fire and cinders , and withall , such horrid cracks as if the rocks would fall , and tumble from their height , into the plaine , mixt with such tempests both of haile and raine , such bellowing shriekes , and such a sulphur smell , as had it been the locall place of hell. this dismall night so dreadfull did appeare vnto all such as did inhabit neere , they left their houses , to seeke dens and caues , thinking no place so safe then as their graues . and of this nature are those fires oft seene neere sepulchres , by which many haue beene deluded much , in church-yards and such places , where the faint-hearted scarce dare shew their faces . such are the ignes fatui that appeare to skip and dance before vs ev'ry where . some call them ambulones , for they walke sometimes before vs , and then after stalke . some call them leaping goats ; and these we finde all to be most malicious in their kinde , by leading trauellers out of their way , else causing them mongst theeues or pit-falls stray ; and such are sulphur-colour'd : others , white , and these haunt ships and sea-men in the night , and that most frequent when a tempest 's past , and then they cleaue and cling close to the mast . they call it helena if one appeare , and then presage there 's some disaster neere . if they spie two , they iudge good shall befall them , and these ( thus seene ) castor and pollux call them . and from that kinde of sp'rits the diuination held in fore-times in such great adoration , okumanteia call'd , seemes to haue sprung ; as likewise those by th' antient magi sung , onichomanteia , libonomantia , capnomantia , piromantia , and thurifumia . but i cannot dwell on circumstance , their sev'rall rites to tell . spirits of th' aire are bold , proud , and ambitious , envious tow'rd mankinde , spleenfull , and malicious : and these ( by gods permission ) not alone haue the cleare subtill aire to worke vpon , by causing thunders and tempestuous showr's , with harmefull windes : 't is also in their pow'rs t' affright the earth with strange prodigious things , and what 's our hurt , to them great pleasure brings . of their so rare effects stories are full ; amongst the attribates , it rained wooll . in good saint ambrose time two armies ●ought in the aires region , and great terror brought vnto all france ; hugh capet making claime vnto the crowne , ( if we may credit fame , and histories , which are not writ in vaine ) there fell from heav'n great store of fish and graine . philostratus ( in whom was found no flaw ) writes , apollonius 'mongst the brachmans saw two tombes , which opened , windes disturb'd the aire ; but shut , the sky was calme , the season faire . eunapius and suidas both record , how sepater could with one magicke word command the windes ; and was adiudg'd to dye , because he kept them fast , when as supplye of corne vnto byzantium should be brought . but ( to spare these ) had we no further sought than sacred historie ; in iob we finde , how sathan did stir vp a mighty winde , which where his sonnes and daughters feasting were , did the whole house demolish , rend and teare . the finnes and laplands are acquainted well with such like sp'rits , and windes to merchants fell , making their cov'nant , when and how they please they may with prosp'rous weather crosse the feas . as thus ; they in an hand-kerchiefe fast ty three knots : vnloose the first , and by and by you finde a gentle gale blow from the shore . open the second , it encreaseth more , fo fill your sailes . when you the third vntye , th' intemperat gusts grow vehement and hye . of ericus the king of goths 't is said , that as he turn'd his hat , the winde he stayd : nor did there euer any neere him know the piercing aire vpon his face to blow . it is reported of learn'd zoroaster , ( who of art magicke was the first art-master ) that by such spirits , in a stormy day , and mighte whirle-winde , he was borne away . and from this kinde that diuination springs call'd aeromantia ; by which thousand things haue been conjectur'd from the conjur'd aire . when mustring armies in the clouds repaire . chariots , and such ; to iudge what shall befall from them , they terotoscopeia call . a third there is , ( i almost had forgot ) ornithomanteia , when by birds they wot . spirits that haue o're water gouernment , are to mankinde alike maleuolent : they trouble seas , flouds , riuers , brookes , and wels , meeres , lakes , and loue t' enhabit watry cels ; thence noisome and pestiferous vapors raise . besides , they man encounter diuers wayes ; at wrackes some present are ; another sort ready to crampe their joints that swim for sport . one kinde of these th' italians fatae name ; feé the french ; we , sibils ; and the same others , white nymphs ; and those that haue them seen , night-ladies , some , of which habundia queene . and of this sort are those of which discusse plutarch and ( out of him ) sabellicus . numa pompilius , who did oft inuite the best of rome to feast with him by night , neuer made vse of market to afford rich choice of dainties to his sumptuous bord ; each tastefull delicat that could be thought , without all cat'ring , or prouiding ought , did of their owne accord themselues present , to giue th' invited ghests their full content , to all their admiration : which is said was onely by the nymph egeria's aid , with whom he had conuerse ; and she we finde , of force must be a spirit of this kinde . scotus parmensis but few yeares ago , ( as some report ) his magicke art to show , practis'd the like , inuited mighty states , and feasted them with princely delicates : and yet these seeming viands were of all that tasted them , merely phantasticall . though they rose sated , yet no sooner thence departed , but they had no feeling sence of feeding hunger , or of quenching thirst , but found themselues more empty than at first . and with such banquets ( as philostratus writes ) was apollonius tyanaeus receiued by the brachmans . with like cheare , petrus albanus and pasaetis were custom'd to feast their ghests . and of this sort ( namely white nymphs ) boëthius makes report , in his scotch historie : two noblemen , mackbeth and banco-stuart , passing then vnto the pallace where king duncan lay ; riding alone , encountred on the way ( in a darke groue ) three virgins wondrous faire , as well in habit as in feature rare . the first of them did curtsie low , her vaile vnpinn'd , and with obeisance said , all haile mackbeth thane gl●vius . the next said , all haile caldarius thane . the third maid , not the least honor vnto thee i bring , mackbeth all haile , that shortly must be king. these spake no more . when banco thus reply'de , ill haue ye done , faire ladies , to diuide me from all honors : how comes he thus growne in your great grace , to promise him a crowne ? and i his sole companion , as you see , yet you in nothing daigne to guerdon mee . to whom the first made answer , yes , we bring to thee much happier fate ; for though a king mackbeth shall be , yet shall he reigne alone , and leaue no issue to succeed his throne . but thou ô banco , though thou dost not sway thy selfe a scepter , yet thine issue may , and so it shall ; thine issue ( do not feare ) shall gouerne scotland many an happy yeare . this spoke , all vanisht . they at first amas'd at the strange nouell , each on other gas'd ; then on they road , accounting all meere fictions , and they vaine spectars , false in their predictions : and sporting by the way , one jeasted thus , haile king of scotland , that must gouerne vs. to whom the other , like salutes to thee , who must of many kings the grandsire bee . yet thus it happen'd after ; duncan slaine by mackbeth , he vsurpt and 'gan to raigne , though the dead king had left two sonnes behinde . more seriously then pondring in his minde the former apparition , casts about , how banco ( of the scotch peeres the most stout ) might be cut off , doth solemnely inuite him and his sonne fleanchus one sad night vnto a banquet , where the father dies ; but shadow'd by the darknesse , the sonne flies . now the small sand of mackbeths glasse bee'ng run , ( for he was slaine by malcolme , duncans son ) in processe , the crowne lineally descended to banco's issue ; and is yet extended in ample genealogie , remaining in most renowned charles , amongst vs reigning . my promis'd brevitie be mine excuse , else many stories i could here produce of the like nature , purport , and condition . for we may reade ollarus the magition commanded like familiars ; who 't is sed , with his inchanted shooes could water tred , and neuer hasard drowning . the like fame another , that othimius had to name , behinde him left . hadingus king of danes , mounted vpon a good steed , by the raines th' inchanter tooke , and crosse the main sea brought him safe , whilest in vaine the hot pursuer sought him . oddo the danish pyrat , by the aid of the like sp'rits , whole nauies durst inuade , and with his magicke charmes could when he please raise mighty stormes , and drowne th●m in the seas . at length by one of greater practise found , aiming at others wracke , himselfe was drown'd . some authors , vnto this accursed tribe of watry daemons , deluges ascribe , and flux of waters . such we reade were knowne whilest damasus was pope , when ouerthrowne were many cities in sicilia . and by historiographers we vnderstand , the like chanc'd in pope alexanders dayes in italy , afflicting diuers wayes . both losse of beasts , and great depopulation in charles the fifts time , by an inundation happend in holland , zeeland , friseland , these had their maritime shores drown'd by the seas . in poland , neere cracovia , chanc'd the same : and in one yeare ( if we may credit fame ) in europ , besides townes and cities , then perisht aboue fiue hundred thousand men . to these belong what we call hydromantia , gastromantia , lacomantia , pagomantia . touching the spirits of the earth , there bee of diuers sorts , each knowne in his degree , as genij , the domesticke gods , and those they lares call , spectars , alastores , larvae , noone-diuels , syluanes , satyrs , fawnes , and they frequ●nt the forrests , groues , and lawnes . others , th' italians f'oletti call . paredrij there are too ; yet these not all . now what these genij are , philostratus , eunapius , athenaeus , maximus , with all the other platonicks , profest them to be sp'rits of men before deceast ; who had they liv'd a good life , and vnstain'd , by licence of th' infernall pow'rs obtain'd , in their owne houses to inhabit still , and their posteritie to guard from ill ; such they call'd lares . but all those that lead liues wicked and debosht , they being dead , wandred about the earth as ghosts exil'd , doing all mischiefe : such they larvae stil'd . and of this kinde , that spirit we may guesse remembred in the booke of socrates ; who in the shape o● moses did appeare the space togethe● of one compleat yeare i' th isle of creet ; persuading with the iewes there liuing , that he such a meanes would vse , that if they met at a fixt day , with ease he would traject them dry-foot through the seas . to which they trusting , by appointment meet , all , who that time were resident in creet , and follow their false captaine , lesse and more , ev'n to the very margent of the shore . then turning tow'rds them , in a short oration bespeakes them thus ; o you the chosen nation , behold as great a wonder from my hand , as your fore-fathers did from moses wand . then with his finger points vnto a place 'twixt them and which a creeke ran , ( no great space , and seeming shallow ) all of you now fling your selues ( saith he ) and follow me your king , into this sea ; swim but to yonder strand , and you shall then arriue vpon a land , from whence i will conduct you ev'ry man dry-foot into a second canaan . he plungeth first , they follow with one minde , in hope a second palestine to finde . but hauing past their depths , the rough windes blew , when this seducer straight himselfe withdrew , leaues them to ruin , most of them bee'ng drown'd , some few by fish-boats sav'd , he no wher● found . with these the spectars in some points assent , bee'ng tow'rds mankinde alike maleuolent : whose in-nate malice nothing can asswage , authors of death , depopulation , strage . by origen they are alastares nam'd : by zoroaster , bloudy , and vntam'd . concerning which , the learned mens opinion is , that abaddon hath of them dominion . what time iustinian did the empire sway , many of these did shew themselues by day , to sundry men both of good braine and sence ; after which follow'd a great pestilence , for to all such those spectars did appeare , it was a certaine signe their death drew neare . king alexander , of that name the third that reign'd in scotland ( if boethius word may be beleev'd ) by match himselfe ally'de with england , tooke ioanna to his bride , sister to the third henry . she bee'ng dead , ( and issuelesse ) he after married marg'ret his daughter ; did on her beget prince alexander , david , margaret . these dying in their nonage , and she too , ( with sorrow as most thinke ) the king doth woo iolanta the faire daughter ( as some say ) vnto the great earle of campania : being ( as 't seemes ) most ardently inclin'd , after his death to leaue some heire behind . in the mid reuels the first ominous night of their espousals , when the roome shone bright with lighted tapers ; the king and the queene leading the curious measures , lords and ladies treading the selfe same straines ; the king looks backe by chance , and spies a strange intruder fill the dance ; namely a meere anatomy quite bare , his naked limbes both without flesh and haire , ( as we decipher death ) who stalks about , keeping true measure till the dance was out . the king with all the rest afrighted stand ; the spectar vanisht , and then strict command was giv'n to breake vp reuels , each 'gan feare this omen , and presage disaster neere . if any aske , what did of this succeed ? the king soone ●fter falling from his steed , vnhappily dy'de . after whose death , ensuing was to the land sedition , wracke , and ruin . the syluanes , fawnes , and satyrs are the same the greekes paredrij call , the latines name familiar spirits ; who though in outward shew they threat no harme , but seeme all good to owe poore ambusht mankinde ; though their crafty mines and snares do not appeare by ev'dent signes , yet with malicious hate they are infected , and all their deeds and counsels are directed to make a faire and flatt'ring preparation vnto the bodies death , and soules damnation . and of these spirits ( as macrobius saith ) the mount pernassus in aboundance hath , neere to mount hecta . and olaus writes , the like appeare most frequently by nights , and verbally deliuer kinde commends to men ; from their deceast and shipwrackt friends . vsing their helpe , one iohn teutonicus by acromaticke magicke sported thus . this iohn was knowne a bastard , and yet had great fame for learning : who in halberstad had for his worth admittance to a place where none but the nobilitie had grace to be in commons ; yet it seemes , so great was his repute , with them he sate and eat . but yet with small content ; the yong men proud of their high noble births , much disallow'd his company , and tooke it in great scorne to sit with one , though learn'd , yet basely borne ; and whether they were serv'd with flesh or fish , his bastardy was sauce still in his dish . but skil'd in hidden arts , i will ( thought he ) some sudden means deuice , henceforth to free my selfe from all their scoffes and taunts . hee then inuites vnto his chamber those yong men who most seem'd to oppose him ; feasts them there , where seemes no want of welcome or of cheare . the table drawne , and their discourse now free , iohn asks of them , if they could wish to see their fathers present , they desire him too 't , prouing to finde if he by art can doo 't . he bids them to sit silent : all are mute , when suddenly one enters in a su●e greasie , before him a white apron ty'de , his linnen sleeues tuckt vp , both elbowes hide ; he stands and eyes them round , and by his looke none there but needs must guesse him for a cooke . which of you know this fellow now ? ( saith iohn ) what say you sir , whom he so gaseth on ? he soone reply'de on whom he fixt his eye , aske you who knowes him ? mary that do i , hee 's of my fathers kitchen . nay si● rather ( iohn answer'd him ) this is your owne deare father : for when that noble sir whose name you beare , was trauel'd on some great affaire else-where . this well fed groome , to whom you ought to kneele , begot you then all ouer , head to heele . it seemes your mother knew not drosse from bullion , that in a great lords stead embrac'd a scullion . he chases , the sp'rit doth vanish in the while ; the rest seeme pleas'd , and in the interim smile . when suddenly in middle of the roome is seene a tall and lusty stable-groome . a frocke vpon him , and in his left hand a curri-combe , the other grasps a wand , and lookes vpon a second . here i show him amongst you all ( saith iohn ) doth any know him ? i must ( saith one ) acknowledge him of force , his name is ralfe , and keepes my fathers horse . and kept your mother warme too , doubt it not , the very morning that you were begot , her husband bee'ng a hunting . the youth blusht . the rest ( afraid now ) were with silence husht . then to the third he brought a butler in , and prov'd him guilty of his mothers sin . a tailor to the fourth . so of the rest , till all of them were with like shame opprest . teutonicus this seeing ; nay , ( quoth hee ) since i am likewise stain'd with bastardie , you shall behold my father . soone appeares a well-flesht man , aged some forty yeares , of graue aspect , in a long church-man's gowne , red cheekt , and shauen both his beard and crowne : by his formalities it might be guest he must be a lord abbot at the least . who disappearing ; this man ( i confesse ) begot me of his smooth fac'd landeresse , ( saith iohn ) and somewhat to abate your pride , iudge now who 's best man by the fathers side . some vext , and other turn'd the jest to laughter ; but with his birth did neuer taunt him after . of many such like things authors discusse , not only sportiue but miraculous . we reade of one in creucemacon dwelling , in this prestigious kinde of art excelling : who by such spirits helpe could in the aire appeare an huntsman , and there chase the hare with a full packe of dogs . meaning to dine , a teeme of horse , and cart laden with wine he eat vp at one meale ; and hauing fed , with a sharpe sword cut off his seruants head ; then set it on his shoulders firme , and so as he was no whit dammag'd by the blow . in saxonie , not from torgauia far , a nobleman for raising ciuill war had been confin'd , and forfeiting his wealth , was forc'd to liue by rapine and by stealth . he riding on the way , doth meet by chance one of these sp'rits , submisse in countenance , in habit of a groome ; who much desires t' attend his lordship . who againe requires , what seruice he can do ? i can ( quoth he ) keepe an horse well , nothing doth want in me belonging to a stable : i for need can play the farrier too . so both agreed ; and as they rode together , ' boue the rest , his lord giues him great charge of one choice beast , to tender him as th'apple of his eye : he vowes to doo 't , or else bids let him dye . next day his lord rides forth on some affaire ; his new-come seruant then to shew his care , this much lov'd iennet from the stable shifts , and to a roome foure stories high him lifts ; there leaues him safe . the lord comes home at night ; the horse of his knowne master hauing sight , neighs from aboue : the owner much amas'd , knowing the sound , vp tow'rd the casement gas'd , calls his new seruant , and with lookes austere asks him , by what means his good steed came there ? who answers , bee'ng your seruant , i at large desirous was to execute your charge , touching your horse ; for since you so well like him , loth any of the rest should kicke or strike him , i yonder lodg'd him safe . but little said the nobleman ; and by his neighbours aid ( for to his house he now must ioyne the towne ) with cords and pullies he conuey'd him downe . this lord for some direptions being cast into close prison , and with gyues bound fast ; in ( vnexpected ) comes his groome to see him , and on condition promiseth to free him , if he forbeare to signe him with the crosse , which can ( saith he ) be to you no great losse : likewise refraine t' inuoke the name of god , and you shall here no longer make aboad . this bee'ng agreed , he takes vpon his backe , ( gyv'd as he was , and chain'd , nothing doth lacke ) his noble master , beares him through the aire : who terrify'de , and almost in despaire , cries out , good god , ô whether am i bound . which spoke , he dropt the pris'ner to the ground , ev'n in an instant : but by gods good grace he light vpon a soft and sedgy place , and broke no limbe . home straight the seruant hyes , and tells them in what place his master lies : they to his castle beare him thence forth-right , which done , this seruant bids them all good night . arlunus a more serious tale relates ; two noble merchants , both of great estates , from italy tow'rd france riding in post , obserue a sterne blacke man them to accost , of more than common stature ; who thus spake , if to mediolanum you your journey take , vnto my brother lewis sforza go , and vnto him from me this letter show . they , terror'd with these words , demand his name , both what to call him , and from whence he came . i galeatius sforza am , ( saith hee ) and to the duke deliuer this from mee . so vanisht . they accordingly present the letter to the prince . the argument was this ; o lewis , of thy selfe haue care , the french and the venetian both prepare t' inuade thy dukedome , and within short space , from millan to extirpe thee and thy race . but to my charge deliuer , truly told , three thousand florens of good currant gold , i 'le try if i the spirits can attone , to keepe thee still invested in thy throne . farewell . the letter was subscribed thus , the ghost of'thy brother galcatius . this , though it seem'd a phantasie vnminded , with selfe-conceit prince lewis sforza blinded , soone after was by all his friends forsaken , his city spoil'd , himselfe surpris'd and taken . one other to your patience i commend , and with the close thereof this tractat end . a youth of lotharinge , not meanly bred , who was by too much liberty mis-led , his boundlesse prodigalitie was such , his exhibition he exceeded much : and when his money was exhausted cleane , his credit flaw'd , and there remain'd no meane either to score or pawne ; he walks alone , and fetching many a deepe suspire and grone , his melanch'ly grew almost to despaire : now , as we finde , the diuels ready are and prest at such occasions ; ev'n so than one of these sp'rits in semblance of a man appeares , and of his sadnesse doth demand the cause : which when he seem'd to vnderstand , he makes free protestation , that with ease he can supply him with what coine he please . then from his bosome drawes a booke , and it presents the youth , and saith , if all that 's writ within these leaues thou giv'st beleefe to , i will furnish all thy wants , and instantly ; vpon condition thou shalt neuer looke on any page , or once vnclaspe the booke . the yong man 's pleas'd , the contract he allowes , and punctually to keepe it sweates and vowes . now ( saith the spectar ) note and vnderstand what thou seest done : then holds in his left hand the fast-shut booke ; his right he casts about , then with his thumbe and finger stretched out , ( meaning the middle of that hand ) holds fast the charmed volume , speaking thus at last , natat as saliat aurum : and instantly six hundred crownes into his pocket fly . this shew'd and done , he stands himselfe aloofe , giues him the booke , and bids the youth make proofe as he before did . the same order kept , the selfe same summe into his bosome leapt . they part ; the youthfull schollar is surpris'd with ioyes incredible : and well advis'd within himselfe , thinks he , how should i curse , to lose this , ( more than fortunatus purse . ) which to preuent , the surest way i 'le chuse , transcribiug it , lest i perchance might loose th'originalll copy . then downe close he sits , shuts fast his dore , and summons all his wits , from hand to hand the booke he moues and heaues , weighing and poising the inchanted leaues ; then layes it ope . but in the stead of histories or poëms , he spies nought saue magicke mysteries . first page by page he turnes it ouer all , saue characters most diabolicall , he nothing sees : then pausing a good space , his eye by chance insists vpon a place , at which he wonders ; namely'a circle that is fill'd with confus'd lines , he knowes not what their meaning is ; and from the center riseth a crucifix which the crosse much disguiseth , clov'n through th' midst , and quite throughout dissect , aboue , an head of horrible aspect , resembling the great diuels , ougly foule , which seemes on his rash enterprise to scoule . on the right side two crosses more appeare , that after a strange guise conioyned were ; and these are interchangeably commixt , and vpon each a caca-damon fixt . vpon the left , that part exposed wide , which modest women most desire to hide . oppos'd , as ev'n as iust proportion can , was plac'd th' erected virile part of man. at these much wondring , and asham'd withall , he feeles a sudden feare vpon him fall , which feuer shakes him , his eye 's dull and dead , and a strange megrim toxicates his head , imagining behinde him one to reach , ready t' arrest him for his promise-breach . he calls aloud , his tutor is by chance at hand , beats ope the dore , and halfe in ●●ance he findes his pupill , and before him spies this booke of most abhorrid blasphemies : and questions , how it came there ? he tells truth . then he in stead of chiding , cheares the youth : and hauing caus'd a great fire to be made , now sacrifice this cursed booke , he said . the pupill yeelds , the flame about it flashes , yet scarce in a full houre 't is burnt to ashes , though it were writ in paper . thus we see , though these familiar spirits seeming bee mans profest friends , their loue 's but an induction both to the bodies and the soules destruction . explicit metrum tractatus octavi . theologicall , philosphicall , poeticall , historicall , apothegmaticall , hierogliphicall and emblematicall obseruations , touching the further illustration of the former tractat. pride was the first sinne , and therefore the greatest . it was the fall of angels ; and is that folly in man to bring him to perdition . it striueth to haue a hand in euery noble vertue , as it hath an interest in euerie detestable vice. the valiant it swells with vain-glory , the learned with selfe-conceit . nay further , it hath beene knowne , that men of most submissiue spirits haue gloried , that they could so far humble themselues , as being proud , that they haue not been more proud . it hath made zealous men presume of their merit , wretched men to boast of their misery . come to the deadly sins ; it is pride in the enuious man , to maligne the prosperitie of his neighbor ; in the wrathfull man , to triumph in the slaughter of his enemy ; in the luxurious man to trick himselfe vp , and glory in the spoile of his mistresse : in the sloathfull , to scorne labour , and delight in his ease : in the auaritious , to despise the poore , and trust in his aboundance . according to that of ovid , in the fift booke of his metamorph. sum foelix , quis enim neg at hoc ? foelixque manebo . hoc quoque quis dubitat ? tutum me copia fecit . happy i am , for who can that deny ? and happy will remaine perpetually . for who shall doubt it ? plenty makes me such , bee'ng made so great that fortune dares not touch . pride ( saith isiodor ) est amor propriae excellentiae , it is a loue of our proper excellencie . saint augustine telleth vs , that all other vices are to be feared in euill deeds ; but pride is not to be trusted euen in good actions , lest those things which be laudibly done , and praise-worthy , bee smothered and lost in too much desire of praise . humilitie maketh men like angels , but pride hath made angels diuels . it is the beginning , the end , and cause of all other euills ; for it is not onely a sinne in it selfe , but so great an one , that no other sinne can subsist without it . all other iniquities are exercised in bad deeds , that they may be done ; but pride in good deeds , that they may be left vndone . pride , saith hieron . was borne in heauen , still striuing to possesse and infect the sublimest mindes : and as if it coueted still to soare vp to the place from whence it fell , it striues to make irruption and breake into the glory and power of men , which first broke out from the glory and power of angels ; that whom it found copartners in nature , it might leaue companions in ruin . from heauen it fell , ( saith hugo ) but by the suddennesse of the fall , hauing forgot the way by which it fell , though thither it aime , it can neuer attaine . all other vices seek only to hinder those vertues by which they are restrained and brideled , as wantonnesse chastitie , wrath patience , and avarice bounty , &c. pride onely aduanceth it selfe against all the vertues of the minde , and as a generall and pestiferous disease , laboureth vniuersally to corrupt them . now the signes by which pride is discouered and knowne , are , loquac●ty and clamor in speech , bitternes in silence , dissolutenesse in mirth , impatience in sadnesse , honesty in shew , dishonestie in action , rancor in reprehension , &c. prides chariot is drawne with foure horses , ambition after power , the loue of our owne praise , contempt of others , disobedience in our selues . the wheeles are , the boasting of the minde , arrogance , verbositie , and lightnesse . the charioter is the spirit of pride . those which are drawne therein , are the louers of this world . the horses vntamed , the wheeles vncertain , the coach-man peruerse , those drawne , infirme . the humble are taken vp into heauen , the proud are throwne downe vpon the earth ; so that by an interchangeable permutation , the proud fall on the place from whence the humble are exalted : and from whence sathan ( puft vp ) fel , the faithfull man plucked vp , ascend . iunius , de vilitate condition . human. vseth these words ; pride ouerthrew the tower of babel , confounded the tongues , prostrated goliah , hanged hamon , killed nicanor , slew antiochus , drowned pharaoh , destroyed senacharib . god destroyed the place of the proud dukes , & eradicated the arrogant gentiles . euery vitious man for the most part loueth and delighteth in his like ; onely the proud hateth the proud , and they are neuer at peace . the sentences of the philosophers and historiographers are diuers and many . thou seest ( saith herodotus , lib. . speaking of artabanus ) how god striketh the greatest , to humble them , lest they should grow insolent , when hee spareth and cherisheth the lesse . thou seest likewise , how often , lofty towers , eminent buildings , and procerous trees are blasted by lightening , and torne by thunder . for god hateth the ambitious and proud , as delighting to depresse all things that swell aboue nature or custome . hence it comes that mighty armies are discomfited by small hosts , either by striking them with feare , or submitting them to disaduantage : for god wil not suffer any to think magnificently and gloriously of their owne power , saue himselfe , thucid . lib. . vseth these words , etiam cum innoxia est superbia , molesta esse non desinit , &c. i. pride euen when it seemes to be most harmlesse , yet euen then it doth not cease to be troublesome . and another writes , signum secuturae ruinae est insignis insolentia . notorious insolence is a sure token of succeeding ruin . plato , de leg. saith , the proud man is forsaken of god , and hee that is so left , troubleth all things in which hee intermedleth , and soone after suffereth the punishment due vnto his insolence ; and many times not in himselfe and his family onely , but euen vnto the publique weale it selfe brings desolation and ruine . ambition ( saith bernard ) is a foolish euill , a secret poyson , a hidden pest , an artificial deceit , the mother of hypocrisie , the father of spleene , the fountaine of vice , the worme of sanctitie , the hearts infirmitie , creating diseases out of remedies , and generating languishing out of medicine . innocent , de vil. cond . humanae vitae , writes , that the ambitious man is no sooner promoted to honour , but hee instantly groweth proud , non curans prodesse , sed gloriatur prae esse ; not caring for the profit of others , but glorying in his owne precedence , presuming he is the better because he is great : his former friends he disdaines , those present he despiseth , his countenance he contorteth , his necke he stiffeneth , his pride appeares in speaking loud , and meditating things lofty ; to follow he scorneth , to leade hee striueth ; to his inferiors he is burdensome , to all troublesome , as being head-strong , selfe-conceited , arrogant , intollerable , &c. ioan. à chotier , in thesaur . pol. aphor. lib. . cap. . ●aith , that nothing more mortiferous can happen vnto a prince than pride , if it once taketh root in his breast ; for what thing so holy which he contemneth not ? or what so iust which hee doth not violate ? for pride extinguisheth both the light of reason and wisdom : which no sooner hath vsurped vpon any temperat and gentle condition , but it alienateth it from all humanitie , inciting it to combustion , spoile , and violence ; and then god giuing him ouer to his owne insolence , hee praecipitateth himselfe into a world of miseries . laërt . lib. . cap. . recordeth of zeno citicus , that he obseruing a yong man extraordinarie gay and gawdy in his attyre ( still looking on himselfe where he was most braue ) & passing a durty kennel , treading with great care & fear , lest he should spot or bewray his shooes ; hee said to others who likewise tooke notice of his trimnesse , see how timerous and suspitious yon fellow is of the myre , because he canot see himselfe so plain in it as in his glasse . and antonius in m●liss . part. . serm. . reporteth of aristotle , that he seeing a supercilious young man very proud , but vnlearned , called vnto him and said , my friend , i wish that i were such as thou thinkest thy selfe to be : but to be truly such an one as i see thou art , i wish it to my greatest enemie . bruson . lib. . cap. . ex stobae . telleth vs , that aesop being demanded , what he thought iupiter was at that time doing ? he made answer , hee was then depressing the proud , and exalting the humble . anton. sermon . de superbis remembreth of philistion , who was wont to say , that a wicked man aduanced vnto high place and dignitie , and exulting in his wealth and fortune , a sudden change of him was to be expected , as being raised the higher , that he should fall so much the lower . we reade in the ecclesiasticall historie , of one pambo , that being with athanasius in the city of alexandria , and seeing a proud woman attyred in most sumptuous and gorgeous apparell , wept grieuously : and being demanded the reason of his sudden passion ; he made answer , that two causes moued him thereunto : the first was , that the womans pride was her owne perdition ; and the second , that he himselfe had neuer so much studied to please god in his innocent life , being a profest christian , as she did hourely endeauour to giue content vnto wicked men , in her loose and dishonest carriage . for as thriver . saith , as a little quantitie of gall put into the sweetest sauce , makes the whole tast bitter ; so the smallest pride spotteth and corrupteth the greatest vertue . diuers amongst the historiographers are remarked for their pride : as domitian , who boasted in the senat , that hee had first giuen the empire to his father and his brother , and after receiued it from them . he , as eusebius relateth , was the first emperor that would be stiled dominus & deus , lord and god. from whence grew that of the flattering poet ; edictum domini deique nostri , quo subsellia certiora fiunt , &c. it was likewise enioyned by him , that in no writing or speech he should be otherwise called . he suffered none of his statues to be admitted into the capitoll , but such as were of pure gold , or siluer at least . he also trans-nominated the two moneths of september and october , to germanicus and domitian ; because in the one he was crowned , and in the other he was borne , &c. sabor king of persia stiled himselfe , the king of kings , a partner with the starres , and brother to the sun and moone : for so herodotus writeth , lib. . historiar . let vs now heare the poets concerning pride . claud. . de honors consol. saith , inquinat egregios adjuncta superbia mores . the best indowments knowne and tryde , are spotted , if commixt with pride . and seneca , in herc. furent . sequitur superbos victor à tergo deus . god as a victor doth not slacke , but still is at the proud mans backe . menander in gubernat . o miserum terque quaterque omnes qui de se magnifice sentiunt inflat : ignorant enim illi hominis conditionem , &c. o miserable thrice and foure times told , are all who in their insolence are bold , to vant themselues too high , whilst their ambition doth make them to forget mans fraile condition . for none but such whose sence hath them forsaken , by arrogance and vaine applause are taken . eurip. in glauco : cum videris in sublime quenquam elatum , splendidius gloriantem opibus & genere , &c. when thou behold'st a proud man others scorne , because hee 's rich himselfe , or nobly borne , and therefore casts on them a scornfull eye ; imagin that from heav'n his judgement 's nye . sophocles , in aiace . flagif . video nos nihil aliud esse praeter , simulacra quaedam quotquot viuimus aut vmbram levem , — &c. i see that we whose mindes so lofty soare , are images , light shadowes , and no more . consider this , ô man , thou shalt not breake into vaine fury , nor a proud word speake against thy god ; though others thou exceed in pow'r , in wealth , or any noble deed . we read socrat. com. athen. thus : quamvis rex na●us fueris audi tamen vt mortalis , &c. though thou art borne a king in thy degree , yet know thou canst no more than mortall bee : thy time 's vncertaine , and thy life a dreame , what thou in scorne spitst from thee is but flegme , and bred from corrupt nature . dost thou weare a costly robe ? that first the sheepe did beare , before it deckt thy shoulders . is thy chest cram'd full of gold ? 't is fortunes spoile at best . or art thou rich , of potencie and pow'r ? yet are not these assur'd thee for an how'r . or art thou proud ? that 's folly aboue all ; possessing nothing thou thine owne canst call . seeke temperance , for that 's a diuine treasure , which thou shalt finde if thou thy selfe canst measure . mortales cum sitis ( saith demosthenes ) ne supra deum vos erexeritis : i. knowing your selues to be but mortall , seeke not to be aduanced aboue god. and we finde it thus in the excellent poet simon nauquerius : quod juvat homines tanto turgescere fasti● , non certe heroës semi-dijque sumus , &c. what helps it you , ô men , to be so proud ? for heroës or halfe-gods y' are not allow'd . came not our substance from the earth below ? and from aboue nought saue the breath we blow ? is not our flesh , nay bones , from dust create ? and we the subiects of inconstant fate ? what 's in growne man ? what 's all his strength within , more than th' earths bowels wrapt vp in soft skin ? ev'n from our parents dregs conceiv'd at first , naked and weeping borne , then swath'd and nurst . thinke onely of thy ruin , wretched man , and that , than thy corrupt flesh , nothing can be thought more vile . the trees and plants we see beare pleasant fruits , beasts bring that which feeds thee . when from thy body nothing can proceed but what is foule and nasty , and doth breed loathsomnesse to thy selfe , diseases , sores , and excrements by all thy vents and pores . behold how faint , how weake , how poore thou grow'st , that not one safe houre in thy life time know'st , of which thou canst presume ; and art indeed nought but a putrid coarse , the wormes to feed . to this pride ( which was the sin of the angels , and therefore the cause that they were precipitated from heauen into hell ) wee may adde their ingratitude , who notwithstanding the dignity of their diuine nature , durst oppose themselues against him who had created them of such excellence . how heinous may we imagin that offence was in angels towards their god ; when it is held so odious and abhominable ( for any benefit receiued ) in one man towards another ? saint augustine , in lib. de poenitentia ; in hoc quisque peccato fit culpabilior , quo est deo acceptior , &c. in this euery sinner is made more culpable , in that to god hee is more acceptable : and therefore adams sinne was the greater , in regard that in his creation he was the purer . and bernard , serm. . in epiphan . domin . acknowledge how much god hath esteemed thee , by those benefits he hath bestowed vpon thee , and what hee hath done for thee ; that vnto thee his benignitie may the better appeare in taking vpon him humanitie . for the lesse he made himselfe in his incarnation , the greater appeared his goodnesse for thy saluation . by how much for me he was the viler , by so much to me he shall be the dearer . and therefore obserue , ô man , because thou art but dust and earth , be not proud ; and being ioyned vnto god , be not ingratefull . of the generall ingratitude of men , lactantius firmianus thus iustly complaineth : if any necessitie oppresseth vs , then god is remembred : if the terror of war threatneth vs , if any sickenesse afflicteth vs , dearth and scarcitie punisheth vs , if stormes or tempests trouble vs ; then wee fly vnto god , then wee desire his helpe , then we offer our feruent prayers vnto him . if any be in a storme , or distressed at sea , then hee invoketh him . if any violence or oppression be offered , he imploreth him . if he be driuen to pouerty , then he seeketh vnto him . or if forced to beg , he craueth the peoples charitie onely for his sake , and in his name . but saue in their aduersitie they neuer remember him ; after the feare is past , and that the danger is blowne ouer , him whose assistance they implored in their want , they forget in their fulnesse ; and whom they sought after in their penury , they now fly in their plenty . o fearefull ingratitude ! for then men most forget god , when enioying his blessings and benefits , they haue cause to be thankefull vnto him . for then , he that returneth euill for good , euill shall not depart from his house , saith salomon . and therefore , blesse god , ô my soule ( saith the psalmist ) and forget not his great benefits . the ingratefull man ( or rather monster ) is by the ethnycke authors diuersly branded . one writeth thus : ingratus qui beneficium accepisse , negat quid accepit , ingratus qui id dissimulat , &c. he is called an ingratefull man , who hauing receiued a benefit , yet denieth to haue receiued it : he is so called that dissemblerh it : he likewise incurreth the same aspersion that requiteth it not : but aboue all , that character is most iustly conferred vpon him that forgets it . it is a sinne that walketh hand in hand with insolence and brasen-fronted impudence , saith stobaeus . and according to theophrastus , it ariseth either from couetousnesse , or suspect . archimides saith , benefits well and carefully conferred , strengthen and establish a kingdome : but seruice vnrewarded , and gifts vnworthily bestowed , weaken and dishonour it . old kindnesses ( saith pindarus the excellent greek poet ) are apoplexed and cast asleepe , as void of all sence ; and all men , as stupified , are turned ingratefull . for according to the cynicke diogenes , nothing so soone waxeth old and out of date , as a courtesie receiued . quintilian is of opinion , that all such as receiue gifts , courtesies , or good turnes from others , should not onely frequently remember them , but liberally requite them : thereby imitating our mother earth , which still returneth more fruit than it receiueth seed . socrates affirmed all such as were vnthankfull , to haue in them neither nobilitie nor justice . according to that saying of stobaeus , gratitude consisteth in truth and iustice ; truth , in acknowledging what was receiued ; and iustice , in repaying it . the lawes of persia , macedonia , athens , &c. punished ingratitude with death . and plato can teach vs , that all humane things quickely grow old and hasten to their period , onely that sin excepted : and he giueth this reason , because that the greater increase there is of men , the more ingratitude abounds . the ingratefull is held to be of worse condition than the serpent , who reserueth venom and poyson to hurt others , but keepeth none to harme himselfe . i conclude with seneca the philosopher ; if we be naturally inclined to obserue , and to offer all our seruice to such from whom we but expect a benefit ; how much more then are we obliged to such from whom wee haue already receiued it ? i come now vnto the poets . seneca , in aiace flagell . we reade thus : qui autem obliviscitur beneficijs affectus , nunquam vtique esset hic generosus vir . amongst the generous he can claime no place , that good turnes done , out of his thoughts doth rase . plautus , in persa , speaketh thus : nam improbus est homo qui beneficium scit sumere , & reddere nescit . nil amas , si ingratum amas . bad is that man , and worthy blame , that can good turnes from others claime , but nought returneth backe . he than nought loues , that loues a thank lesse man. cornarius writeth thus : pertusum vas est ingratus homnucio , semper omne quod infundis perfluis in nihilum . in vaine th' ingratefull man with gifts thou fill'st : in broken tuns , what thou pour'st in thou spill'st , and much to the same purpose ( almost the same sence ) the poet luscinius expresseth himself , in this distich following , speaking of the vnthankfull man : rimarum plenus perdit tua dona scoelestus , si sapis integro vina reconde cado . a leaking vessell , and consumes what 's thine , but thou for a sound tunne reserue thy wine . ausonius in one of his epigrams saith , ingrato homine terra pejus nil creat . there 's nothing worse that the earth can breed , than an ingratefull man. and iuvenal , satyr . — ingratus ante omnia pone sodales . aboue all others , see thou hate thy fellowes , such as proue ingrate . one michael traulus slew his master the emperor leo , who had raised him to many eminent honours and dignities . phraates slew his father orodes king of the parthians . romanus junior reiected his naturall mother ; at which shee conceiued such hearts griefe , that she soone after expired . alphonsus primus king of lusitania cast his mother into prison . the like henry the emperor , fift of that name , to his father henry . darius tooke counsell to kill his father artaxerxes , by whom he was before made king. and lucius ostius , in the time of the ciuill wars , when his father armalius was proscribed , and the triumvirat prosecuted his life , he his son betrayed him to the lictors , & brought them to the place where he then lay concealed ; for no other cause , but that hee might enioy his possessions . marcus cicero , at the command of m. anthonius one of the triumvirat , was slain by pompilius lemates , whose life he had before defended , and acquitted from the strict penalty of the law. alexander the great , forgetfull of his nurse hellonice , from whom he had receiued his first milk , caused her brother clitus afterward to be slaine . anthonius caracalla being aduanced to the roman empire , amongst many others whom he caused innocently to be butchered , he spared not cilones his tutor , by whom he was first instructed , notwithstanding he had been a counsellor to his father , and a man notable for his wisdome and temperance . no lesse was the ingratitude of the senat of rome vnto scipio africanus , who notwithstanding that he had subdued carthage , the onely city that durst affront or contest with rome through the whole world ; yet being accused by petilius , they arraigned him in open court , and proscribed him , because that all the treasure which he had woon in asia , he had not brought into the treasurie of rome . but of all the rest , that to me is most remarkable recorded by zonarus & cedrenus , of the emperor basil. macedo , who being hunting ( as he much delighted in that exercise ) a great stag incountring him , fastned one of the brouches of his hornes into the emperors girdle , and lifting him from his horse , bare him a distance off , to the great indangering of his life . which a gentleman in the traine espying , drew out his sword and cut the emperors girdle , by which meanes he was preserued , and had no hurt at all . but note his reward ; the gentleman for this act was questioned , and adiudged to haue his head strooke off , because he dared to expose his sword so neere the emperours person : and suffered according to his sentence . infinite are the histories to this purpose , which for breuities fake i omit ; shutting vp this argument with that out of petrus crinitus , lib. . poemat . de fugiendis ingratis : ingratus est vitandus vt dirum scoelus , nil cogitari pestilentius potest , nec esse portentiosius quicquam puto , &c. ingratitude i wish thee shunne , as the worst deed that can be done . nothing more pestilentiall can enter into the thoughts of man. th' ingratefull man 's prodigious , who , if his bad acts he cannot show , yet studies ill : himselfe he spares , but against others all things dares . he hateth all ; but those men most , who iustly may their good deeds boast : the reason may be vnderstood , as bee'ng sequestred from the good. hee 's bold and wicked , drawne with ease to what is bad ( which best doth please . ) what of it selfe is good , he still doth labor how to turne to ill . as hee 's couetous , so hee 's prowd , and with no honest gift endow'd . there 's only one good thing he can , well pleasing both to god and man ; and which though he be sure to pay , yet whilest he can he will delay : ( and 't is against his will too then ) that 's , when he leaues the world and men . no monster from the earth created , that is of god or man more hated . but amongst all the ingratefull people of the world , the stiffe-necked nation of the iewes appeareth vnto me to be most remarkable : concerning whom you may reade esdras , lib. . c. . . to this purpose ; and by me thus paraphrased : now of the forrest trees , all which are thine , thou lord hast chosen to thy selfe one vine ; and out of all the spacious kingdomes knowne , one piece of earth , which thou dost call thine owne . of all the sommer floures th' earth doth yeeld , pickt out one lilly ' midst of all thy field . from all the seas that compasse in the vast and far-spread earth , one riuer tooke thou hast . of all built cities , in thy choise affection thou of one sion hast made free election . of all created fowles , swift , or slow flighted , thou in one onely doue hast been delighted . of all the cattell that the pastures keepe , thou hast appointed to thy selfe one sheepe . out of all nations vnder this vast frame , cull'd one alone to call vpon thy name : and to that people thou a law hast giv'n , which from grosse earth transcendeth them to heav'n . notwithstanding these and the many glorious miracles visible to the eyes of their fore-fathers , ( which were not onely deliuered vnto their posteritie by tradition , but by the mouth and pen of the holy-ghost , in the person of moses and many other prophets ) yet of their refractorie condition , stiffe-necked rebellion , their idolatries and vtter falling off from their powerfull and mighty preseruer , numerous , nay almost infinite are the testimonies in holy-writ . opposit vnto pride is that most commendable vertue of humilitie , which pontanus calleth the sister of true nobility . blessed are the poore in spirit ( saith our sauior ) for theirs is the kingdom of god. and prov. . it is better to be humble with the meek , than to diuide the spoile with the proud. againe saith our blessed sauiour , suffer these little ones to haue accesse vnto me , and forbid them not , for to such belong the kingdome of heauen . for whosoeuer shall humble himself as one of these little ones , he shall be great in the kingdom of heauen . againe , iudg. the prayers of the humble and gentle haue beene euer pleasing vnto thee . and psal. . who is like the lord our god , who dwelleth in the most high place , and from thence regardeth the humble both in heaven and earth ? lifting the weake from the earth , and raising the poore from the dung-hill , that he may place him with princes . and . pet. . be ye humbled vnder the mighty hand of god , that yee may be exalted in the time of visitation . saint augustine , de verb. dom. saith , discite à me non mundum fabricare , &c. learne of me , not how to build the world , nor create things visible or inuisible ; not to work miracles , and raise the dead vnto life : but seeke to imitate me in my humility and lowlinesse of heart . if thou thinkst in thine heart to erect a building in great sublimitie , consider first the foundation which is layd in humilitie . and of the same vertue he thus proceedeth ; o medicine vnto vs most profitable , all tumors repressing , all defects supplying , all superfluities rejecting , all depraued things correcting . what pride can be cured , but by the humility of the son of god ? what couetousnesse healed , but by the pouerty of the sonne of god ? what wrath be appeased , but by the wisdome of the sonne of god ? againe , high is the countrey , but low is the way ; and therefore let not him that desireth to trauell thither , refuse the path which leadeth vnto it . in sermon . de superbia hee vseth these words : o holy and venerable humilitie ! thou causedst the sonne of god to descend into the womb of the blessed virgin mary ; thou didst wrap him in vile and contemptible garments , that he might adorne vs with the ornaments of vertue : thou didst circumcise him in the flesh , that hee might circumcise vs in the spirit : thou madest him to be corporeally scourged , that he might deliuer vs from those scourges due vnto vs for our sinnes : thou didst crowne him with thornes , that he might crowne vs with his eternall roses : thou madest him to be feeble and weake , who was the physition of vs all , &c. greg. in explic. . psal. poeniten . saith , that he which gathereth vertues without humilitie , is like one that carrieth dust in the winde . and saint bernard , lib. de consider . stable and permanent is the foundation of vertue , if layd vpon humilitie ; otherwise the whole building is nothing but ruin . leo , in serm. de nativ . christ. saith , in vaine are we called christians , if wee be not imitators of christ ; who therefore named himselfe the way , that the conuersation of the master might be a president vnto the disciple ; that the seruant might chuse that humility which the master followed , who is christ. hugo , de claus. animae , telleth vs , that in the spirituall building , the foundation below is placed in humilitie , the bredth thereof is disposed in charitie , the height thereof is erected in good-workes ; it is tiled and couered by diuine protection , and perfected in the length of patience . bernard , in vita laurent . iustiniani , compareth humilitie to a torrent ; which as in the summer it is temperat and shallow , but in the spring and winter inundant and raging : so humilitie in prosperitie is milde and gentle , but in aduersitie bold and magnanimious . chronatus episcop . de octo beatitud . saith , that as it is not possible in any ascent , to attaine vnto the second step or staire , before thou hast passed the first ; so no man can attain vnto humilitie and gentlenesse , till he be first poore in spirit . thriverus in apothegm . . vseth these words : as the deeper a vessell is , the more it receiueth ; so euery man is capable of so much grace , as he is before possessed of humilitie . the hierogliphycke of this cardinall vertue , according to pierius valerius , lib. . is a bended knee : borrowed it seemeth from that of horrace , ius imperiaque phraates , caesaris accepit genibus minor . a fable to this purpose i haue read , and not altogether improper to be here inserted . amongst a many tall straight faire and well growne trees , there was one low , crooked , and not a little deformed ; which was hourely derided by the rest , insomuch that it grew wearie both of it's place and life . but not long after , the lord of the soile hauing occasion to build , he caused all those goodly timbers to be felld and laid prostrat on the earth ; which being soone after remoued , this despised and dejected shrub , as a thing held meerely vnseruiceable , was left standing alone , neither obscured from the comfortable beams of the sunne , nor couered from the chearefull and tempestiue showres of the heauens . at which she began to acknowledge the happinesse of her humility , since that which she apprehended to be her griefe and miserie , returned in the end to be the sole meanes of her preseruation and safetie . not much forrein vnto this , is that counsell which ovid gaue his friend , trist. lib. . eleg. . vsibus edocto , si quicquid credis amico : vive tibi , & longe , nomina magna vita ; vive tibi , quantumque potes perlustria vita . saevum praelustri , fulmen ab arce venit , &c. if to thy friend least credit thou dar'st giue , fly swelling titles , to thine owne selfe liue : liue to thy selfe , pursue not after fame ; thunders at the sublimest buildings aime . no folded saile the winters storme need feare , but such as braue their gusts , they rend and teare . light vessels swim aboue and dread no ground , when those surcharg'd with their own weight are drownd . and horace , . carmin . . vseth these words : vim temperatam dij quoque provehunt , in majus : ijdem odere vires . omne nefas animi moventes , &c. which i giue you thus interpreted : a temp'rat course the gods protect , and will produce it to effect . but when it growes to spleene and hate , the pow'r thereof th'anticipate . the hundr'd handed gyant , he can of my sentence witnesse be . so sterne orion , who did proue diana in illicit loue : who being shot by her chaste arrow , was pierc'd into the bones and marrow . and now the earth laments at last , her monstrous brood , vpon her cast : who because they with pride did swell , were with swift thunder strooke to hell . claudian writing , de sepulchro specioso , vseth these words : magna repente ruunt , summa cadunt subito . great things ev'n in an instant quaile , and high things in a moment faile . to this that sentence of seneca , in thieste , may seeme to giue a correspondent answer : laus vera humili saepe coutingit viro. the merited praise ( deny 't who can ) oft falls vnto the humbled man. i take leaue of this common place , with that of iacob . bill . antholog . sacr . de vi humilitatis : whom we reade thus : ô deus , ô quantis vita est humanae periclis . subdita ? quis tali vitet ab hostenecem ? &c. to what great dangers in the life of man subject , ( ô thou my god ? ) who is he can evade sad death by such a foe in chace ? which way soeuer i shall turne my face , i spy a thousand perils guirt me round , as many snares my poore soule to confound . whether i drinke or eat , or laugh , or mourne , or lie to sleepe ; which way soe're i turne , or in what course soeuer i persist , i am pursu'd by my antagonist . o thou my god , who can these ne●s efchew ? he , and he only , that pride neuer knew . true humilitie cannot subsist without gratitude ; for it is an vndeniable consequence , that if the refractorie and disobedient angels that fell , had not been proud , they could neuer haue been ingratefull . gratitude is a most commendable vertue , ( saith sabellicus ) acceptable both to god and man. it is to confesse both by heart and voice , that neither by accident no● by second causes onely , as well externall as internall good things are conferred vpon vs ; much lesse , that summum bonum which is chiefe , the sauiour of the world : but because god the father , by and for his onely sonne iesus sake , is the author of all those blessings and benefits we do enioy , we ought not only to confesse it our selues , but to inuite others also to the acknowledgement thereof , and to the invocation of the name of the true god ; that they likewise may be confident , that god hath a care of the godly , not onely to heare them when they pray , but to keepe them that they may be preferued to all eternitie , &c. what is it ( saith saint augustine , vpon the psalme tota die os meum repletum laude , &c. ) all the day , that is without intermission to praise thee ; in prosperitie , because thou comfortest vs ; in aduersitie , because thou correctest vs : before i was , because thou createdst me ; after i was , because thou preseruedst mee ; when i offended , because thou didst pardon mee ; when i was conuerted , because thou didst assist me ; when i did continue , because thou didst crowne me . and in his epistle to marcellinus ; what better thing can we beare in minde , or pronounce with tongue , or expresse with pen , than thanks vnto god , than which nothing can be spoke more succinctly , or heard more ioyfully , or vnderstood more gracefully , or practised more fruitfully ? ambrose in his fift sermon vpon luc. hath these words : there is nothing which wee can returne him worthy , for taking flesh in the virgin. in what then shall we repay him for his buffets ? what for his crosse ? what for his buriall ? shall wee giue him crosse for crosse ? and a graue for a sepulchre ? can we giue him any thing ? when of him , by him , and in him we haue all things . let vs therefore repay him loue for debt , charitie for gift , thanks for bloud , and almes for reward . chrisostome , in tract . de symbol . i admonish you , that you alwayes blesse the lord : if aduersitie come , blesse him , that your miseries may be taken from you : if prosperitie happen vnto you blesse him likewise , that his benefits may be continued . we reade sundry apothegmes to this purpose . erasm. apoth . lib. . ex plutar. telleth vs , that python hauing done many notable seruices for the athenians , amongst others , he slew the king cotyn in battell : and they willing to publish his merits , not only by the common crier , but in stately shewes and triumphes ; he refused all those honors , saying , all praise and thankes are to be rendred vnto the gods , by whose helpe and fauor these things are done : for myne owne part , i only lent my will and hand , but the euent of all excellent actions are in the higher powers , to whom , if any thing hath suceeded happily , belongeth all thanksgiuing : i only in these things was their minister and seruant . nicephorus calistratus telleth vs , that platilla the wife to the emperour theodosius , when she perceiued he loued to deviat something from justice & religion , more than became one of his high place and calling ; she said vnto him , sweet and deare lord , consider with your selfe what you before were , and whose deputy you now are : if you remember him who hath placed you in this eminent throne , how can you proue ingratefull vnto him , for so great a benefit receiued ? most requisite therefore it is , that you giue a thankefull account vnto him , who preferred you before all others vnto so great a charge . chilon was wont to say , that it is commendable in men to forget bad turnes done , but to bee mindefull of courtesies receiued : yet the vulgar practise the contrarie ; for where they confer a benefit , they neuer cease , not onely to remember it , but to proclaime and publish it : but when any benefit is bestowed vpon them , they either forget , dissemble , or vnder-value it . aelianus telleth vs , that diogenes hauing receiued some pieces of mony from one diotimus carisius , to supply his necessary wants , & knowing himselfe altogether vnable to requite his present curtesie ; he looking vpon him , with a loud acclamation cried out , the gods requite thee , ô diotimus , euen so much as thou canst thinke in thy minde , or desire in thy heart . numerous are the histories extolling this most imitable vertue : amongst which i remember you of some few . cirus major hauing read in the booke of the prophet esay , his name inserted there two hundred yeres and more before he came to the crown ; looking vpon that place where it is said , i will that cyrus whom i haue made king ouer many and great nations , shall send my people into their owne countrey , there to rebuild my temple : he ( i say ) as ouerjoyed with this propheticall prediction , witnessed by his edict , that he would send them freely into iudaea , there to erect a temple vnto the great god , by whose mighty prouidence he was appointed to be a king so many ages before he was borne . the like is recorded of alexander macedo , who being at ierusalem , & there instructed by the prophecie of daniel , that it should come to passe that a king of greece should vtterly subvert the persians , and after enioy their soueraigntie and estate ; building from thence a certaine confidence of his future victorie , hee presented iaddus and the rest of the priests ( from whom hee receiued that light of the prophecie ) with many and rich gifts , and moreouer gaue them not only free libertie to vse their owne lawes and religion , but released them from a seuen yeares tribute . panormitan . lib. . de dictis & factis alphons . reporteth , that alphonsus king of arragon and sicilie neuer suffered any man to exceed him in bounty and gratitude . and herodotus , lib. . telleth vs , that though cyrus knew himselfe to be the son of cambyses king of persia , and mandanes daughter to astiages king of the medes ; yet his nurse spaco ( which the greekes call cino , from whence grew the fable , that he was nursed by a bitch ) who was wife to the herdsman of king mithridates , he held in such great honour , that no day passed him in which he had not the name of cino in his mouth . hence commeth it , according to hect. boeth . lib. . that the nurse-children of the most noble scots affect those of whose milke they haue sucked , and title them by the name of foster-brothers . plutarch speaketh of pyrrhus king of the epyrots , that he was humane and gentle vnto his familiar friends , and euer ready to requite any courtesie done vnto him . and caspinus reporteth of henry the second , emperour , that onely because he was instructed in learning and arts in a towne of saxony called hildescheim , he for that cause made it an episcopall see , and endowed it with many faire and rich reuenues . it is reported by plutarch , of philip king of macedon , the father of alexander the great , that when his great friend eparchus embricus was dead , he mourned and lamented exceedingly ; but when one came to comfort him , and said , there was no occasion of this his so great sorrow , in regard hee died well , and in a full and mature age ; he made answer , indeed hee died so to himselfe , but to me most immaturely , in regard death did anticipate him before i had requited his many courtesies to the full . per cucupham avem , saith pierius valerius ( which i vnderstand to be the storke ) the aegyptians hierogliphycally signifie paternall and filiall gratitude : for as philippus phiropollines testates , aboue all other birds , they repay vnto their parents being old , those benefits which they reciued from them being yong . for in the same place where they were first hatched , being growne to ripenesse , they prepare a new nest for their dams , where they cherish them in their age , bring them meat , plucke away the incommodious and vnprofitable feathers , and if they be vnable to flye , support them vpon their more able wings . wee reade his thirtieth emblem , ad gratiam referendam , thus : aërio insignis pietate ciconia nido , implumis pullos pectore grata fovet , &c. th' indulgent storke , who builds her nest on hye , ( observ'd for her alternat pietie ) doth cherish her vnfeather'd yong , and feed them , and looks from them the like , when she should need them , ( that 's when she growes decrepit , old , and weake . ) nor doth her pious issue cov'nant breake : for vnto her bee'ng hungry , food she brings , and being weake , supports her on her wings . saint bernard , super cantic . saith , disce in ferendo gratias non esse tardus , non segnis , &c. learne in thy thankfulnesse not to be slack nor slow , but for euery singular courtesie to be particularly gratefull . and in his first sermon vpon the same , he vseth these words , as often as temptation is ouercome , or sinne subdued , or imminent perill escaped , or the snare of the aduersary auoided , or any old and inueterat disease of the minde healed , or any long-wished and oft-deferred vertue obtained , by the great grace and gift of god ; so often ought laud and praise , with thankesgiuing be rendred vnto him . for in euerie particular benefit bestowed vpon vs , god ought to be particularly blessed ; otherwise , that man shall be reputed ingratefull , who when hee shall be called to an account before god , cannot say , cantabiles mihi erant iustificationes tuae . let vs now heare what the poets say concerning gratitude . we reade ovid , . de ponte , thus : pro quibus , vt meritis referentur gratia , jurat se fore mancipium , tempus in omne tuum , &c. for which , that due thanks may be giv'n , he sweares himselfe thy slaue to infinites of yeares . first shall the mountaines of their trees be bare , and on the seas saile neither ship nor crare , and flouds vnto their fountaines backward fly , than of thy loue shall faile my memory . as also virgill , aenead . lib. . dij ( si quaest coelo pietas quae talia curet ) persolvant grates dignas & proemia reddant debita . — the gods themselues ( if in the heav'ns there be which shall of these take charge ) that pietie returne thee merited thanks , and such a meed as is behoofefull for thy gratefull deed . sophocles , in oedipo , saith , gratiam adfert gratia , & beneficium semper beneficium parit : thanks begets thanks , and one benefit plucks on another . saith seneca ; en , est gratum opus si vltro offeras : behold , that is a gratefull worke which commeth freely and of thine owne accord . and in another place , beneficium dare qui nescit , injustè petit : he that knoweth not how to doe a courtesie , with no justice can expect any . againe , beneficium accipere , est libertatem vendere : to receiue a benefit , is to sell thy libertie . these with many others are maximes of the tragicke poet seneca . statius , lib. . thebaidum saith , nec la●dare satis , dignasque reperdené grates sufficiunt , referant superi — praise thee enough , or enough thanke thee , i cannot : but where i want , the gods supply . ovid , . de tristibus , thus writeth vnto a friend of his , whom he had found constant vnto him in all his troubles and aduerse fortunes : haec mihi semper erint , imis infixa medullas perpetuusque animae debitor hujus ero . these courtesies haue pierc'd my marrow , and my life and soule at all times shall command . first shall this sp'rit into the aire expire , and these my bones be burnt in fun'rall fire , than that the least obliuion shall once staine this memorie , which lasting shall remaine . i conclude this theme of gratitude , with that extracted out of vrsinus velius : his words be these : capturus pisces hamata in littore seta , na●fraga fortè hominis calva prehensa fuit , &c. a fisher angling in a brooke , with a strong line , and baited hooke ; when he for his wisht prey did pull , it happen'd he brought vp a skull of one before drown'd . which imprest a pious motion in his brest . thinks he , since i such leisure haue , vpon it i 'le bestow a graue : for what did vnto it befall , may chance to any of vs all . he takes it , wraps it in his coat , and beares it to a place remoat , to bury it ; and then digs deepe , because the earth it safe should keepe . but lo , in digging he espies where a great heape of treasure lies . the gods do neuer proue ingrate to such as others shall commiserate . these are arguments so spacious , that to handle them vnto the full , would aske of themselues a voluminous tractat , and rather tyre and dull the reader , than otherwise . but for mine owne part , in all my discourses i study as far as i can , to shun prolixity . omitting therefore all impertinent circumstances , i come to the maine subiect intended . now to proue that there are such spirits as we call incubi and succubae , there are histories both many and miraculous ; of which i will instance onely some few . henricus institor and iacob . sprangerus report , that a yong votaresse had entertained carnall congression with one of these daemons ; which though at the first it seemed pleasing vnto her , yet in continuance of time growing irksome and distastefull , shee knew no meanes how to be rid of this loathsome and abhominable societie : but long considering with her selfe , she thought it the best course to reueale the secret to some one or other ; and long doubting to whom she might tel it , and her reputation ( which she held deare ) still preserued , she bethought her selfe of one of the same sisterhood , her choice and bosome companion , ( whose name was christiana ) and at a conuenient leisure sorted to the purpose , told her of all the proceedings as they hapned from the beginning , not leauing any particular circumstance intermitted . the other being of a milde nature , and gentle disposition , gaue a courteous and friendly eare vnto whatsoeuer was related , and withall bad her be of good comfort and not to dispaire ; for in this one thing shee would declare her long protested fidelitie , not onely to conceale whatsoeuer she had deliuered vnto her , but to ingage her owne person for her future content and safety : and withall trusting in her owne innocence and integritie , she offered to change lodgings and beds for the next succeeding night ; for shee would for her sake stand the danger at all aduentures . this being betwixt them agreed and fully concluded vpon , the time came , and christiana was no sooner warme in her bed , but the spirit entred the chamber , and opening the sheets , began to tempt her with such importunitie and petulancie , that she was forced to fly out of the bed , and humbling her selfe vpon her knees , deuoutly to betake her selfe to her prayers . notwithstanding which , she was so vexed and beaten all the whole night after , that meeting with her friend next morning , she shewed her the marks of her stripes , and vowed from thenceforth neuer to attempt so dangerous an vndertaking ; affirming , that with much difficultie she auoided his temptation , and with great perill of life . we reade also in the liues of the fathers , of a woman who for the space of six whole yeares together had nightly intercourse with a like vncleane spirit , from whom she vpon great repentance was after deliuered by the prayers of saint bernard . caesarius colonensis writeth of a priests daughter , who was so incessantly importuned by one of these incubi , that her father was forced to send her beyond the rhine , thinking by that meanes to free her from his libidinous assaults . but the diuel missing her in her accustomed place , fell violently vpon the father , and so beat and buffetted him , that he died within thirty three dayes after . merlin the great magition of brittain , is reported to be the sonne of an incubus , begot vpon a kings daughter , who had taken vpon her a sequestred life . in which solitude he appeared vnto her like a faire yong man , and neuer left her societie till he had made her a teeming woman . of these incubi and succubae are said to be borne those whom the mahumetans call neffe soglij ; an impious and accursed generation , to whom the turkes attribute such honour , that they hold it a blessednesse but to touch their garments . they say their heires are of such vertue , that they expell all infirmities and diseases : therefore that barbarous people hold them as demy-gods ; and though their prestigious acts be the meere illusions of the diuell , yet do these miscreants hold them in great adoration and reuerence . iacobus rufus writeth of a woman who had congresse with one of these spirits ; and when her time of childing came , after infinite pangs and throwes , she was deliuered of nothing saue keyes , chips , pieces of iron , and fragments of old leather . another thing much more admirable hapned ( saith he ) in the diocesse of cullein . diuers princes and noblemen , being assembled in a beautifull and faire pallace which was scituate vpon the riuer rhine , they beheld a boat or small barge make toward the shore , drawne by a swan in a siluer chain , the one end fastened about her necke ; the other to the vessell ; and in it an vnknowne souldier , a man of a comely personage , and gracefull presence , who stept vpon the shore : which done , the boat guided by the swan , left him and floted downe the riuer . this man fell afterward in league with a faire gentlewoman , maried her , and by her had many children . after some yeares , the same swanne came with the same barge vnto the same place ; the souldier entring into it , was caried thence the way he came , after disappeared , left wife , children , and family , and was neuer seen amongst them after . now who can iudge this to be other than one of those spirits that are named incubi . in brasilia , a barbarous woman by accompanying with one of these daemons , brought forth a monster , which in a few houres grew to be sixteen handfuls high , whose backe was couered with the skin of a lisard , with big and swolne breasts ; his hands like the pawes of a lyon , with eyes staring , and seeming to sparkle fire ; all his other members being deformed and horrible to behold . alexander remembreth vs of a woman called alcippe , who in the time of the marsicke war , by companying with an incubus brought forth an elephant . aumosius writeth , that in heluetia , in the yeare , a woman brought forth a lion. in ficinum , anno , a woman was deliuered of cats . and at brixium , another of a dog. licosthenes writeth of one at augusta , who was first deliuered of a mans head wrapt vp in skinnes and parchment , then of a serpent with two feet , last of an hog ; and all at one birth , &c. hector boethius writeth , that in scotland in the county of marr , a maid of a noble family , of great beautie , but altogether auerse from mariage was found with child . at which the parents much grieued , were importunat to know by whom she was vitiated . to whom she ingeniously confessed , that a beautifull young man had nightly conuersation and company with her , but from whence he was she was altogether ignorant . they , though they held this answer to be but an excuse , and therefore gaue smal credit vnto it , yet because she told them , the third night after , he had appointed to lodge with her , kept the houre , and with swords candles , and torches , brake open the dores of her chamber , where they might espy an hideous monster , and ( beyond humane capacitie ) terrible , in the close embraces of their daughter . they stand stupified , feare makes them almost without motion : the clamor flies abroad , the neighbours come in to be spectators of the wonderment , and amongst them the parson of the parish , who was a scholler , and a man of vnblemisht life and conuersation ; who seeing this prodigious spectacle , broke out into those words of saint iohn the euangelist , et verbum caro factum est , and the word was made flesh : which was no sooner spoke , but the diuel arose , and suddenly vanished in a terrible storme , carrying with him the roofe of the chamber , and setting fire on the bed wherein he had lien , which was in a moment burned to ashes . shee was within three dayes after deliuered of a monster , such as the father appeared vnto them ; of so odible an aspect , that the midwiues caus'd it instantly to be burnt , lest the infamy of the daughter might too much reflect vpon the innocencie of the noble parents . the same author recordeth the like wonderment in a ship of passengers , who tooke in their lading at fortha , to land in the low-countries : which being in the middest of sommer , there grew so sudden a storme , that the main-mast was split , the sailes rent , the tacles torne in pieces , and nothing but imminent shipwracke was expected . the pilot cries out , ( in regard the storme was intempestiue , it being then the summer solstice , when the seas are for the most part temperat and calme ) that it must needs be the worke of the diuell . when suddenly was heard a lamentable complaint of a woman passenger below the decke , confessing that all this disaster was for her sake , for hauing often carnal company with the diuel , he at that time was tempting her to that abhominable act : which a priest ( a passenger then among them ) hearing , persuaded her to repentance , and not to despaire , but to call vpon god for mercy : which she did , with many sighes and teares ; when presently they might espy a cloud or darke shadow in the shape of a man , to ascend from the hold of the ship , with a great sound , fire , smoke , and stench , to vanish : after which the tempest ceased , and they in a calme sea arriued safe at their expected harbor . from the incubi i come to the succubae . i haue read of a french man of a noble family , who being giuen ouer to all voluptuousnesse , and walking one night somwhat late in the streets of paris , at the corner of a lane he espied a very handsome creature , whom presently he began to court ; and finding her tractable , they agreed , that she should passe that night with him in his lodging . to which he brought her priuatly ; for it was a chamber which he had tooke of purpose for such retyrements . to bed they go , and he when he had sated himselfe sufficiently , grew wearie , and fell fast asleepe . but in the morning when hee put his arme ouer his louing bed-fellow , he found her bodie to be as cold as lead , and without motion . when he perceiued her to be senselesse and quite dead , ( for with no jogging nor pinching shee did either moue or stirre ) he instantly rose , and calling his host and hostesse , told them what a great disaster had hapned him , to his vtter disgrace and ruine . they were as much perplexed , as not knowing how to dispose of the dead body ; all of them fearing to incurre the strict censure of the law. in this their general distraction , the hostesse looking aduisedly vpon the face of the dead coarse , she first began to thinke that she had seene her before , and that her countenance had beene familiar vnto her ; then recollecting her selfe , shee seemed perfectly to know her , affirming her to be a witch , who had two dayes before suffered on the gallowes . this seemed first incredible : yet the present necessity inforced them to make triall whether it were so or no ; and therefore making enquirie where the body of the witch was buried , and not being found there , it was afterwards by all circumstance proued to be the same , which a succubus had entred . by the which probabilitie the gentleman and host escaped the imputation of murther , though not the disgrace of incontinencie and brothelrie . bonfinius and iordanus gothus testate , that the nation of the hunnes came from the incubi : for ( say they ) filmerus king of the goths , banished all the whores and prostitutes out of his army , into solitarie and desart places , lest they should effoeminate and weaken the bodies and mindes of his souldiers . to these came diuels , and had carnall societie with them ; from whom came the cruell and barbarous nation of the hunnes , whose manners and conditions are not onely alienate from all humanity , but euen their language degenerat from all other tougues spoken by men . neither of the heauens nor of the starres haue the diuels any power , because for their pride and impious imaginations they are confined to eternall torments , neither can they work any thing vpon coelestiall bodies , which are meerely simple , and thereforsubiect to no alteration . of this opinion was saint augustine , in his book against the manichees ; as also in that de agone christi , writing thus : these things i haue spoken , that no man may thinke the euill spirits can haue ought to do where god hath appointed the sunne , moone , and starres to haue their aboad . to the which he addeth , neither let vs thinke that the diuell can haue any power there , from whence hee and his cursed angels were precipitate and fallen . therefore they haue no further dominion than within the compasse of the foure elements ; but beyond them , to the superior heauens they cannot extend their malice . yet the antient writers hold , that they ( namely the fiery spirits ) haue a kind of operation in thunder & lightning . of which pliny giueth an example : before the death of augustus , a flash of lightning in rome where his statue was set vp , from caesar tooke away the first letter c , and left the rest standing . the aruspices and sooth-sayers consulted vpon this , and concluded , that within an hundred dayes augustus should change this life : for aesar in the hetrurian tongue signifieth deus , i. god ; and the letter c. among the romans stands for an hundred ; & therefore the hundredth day following , caesar should die and be made a god : which could not happen to any man whilest he was yet liuing . cardanus speaking of fiery spectars , amongst many others relateth this story : a friend of mine ( saith hee ) of approued faith and honesty , trauelling one night late , from mediola to gallerata , when the sky was full of clouds , and the weather inclining to raine ; being within some foure miles of his journies end , he saw a light , and heard rhe voice ( as he thought ) of certain cow-herds vpon his left hand , and presently ( a hedge onely being interposed ) he saw a fiery chariot couered with flames , and out of it he might heare a voice crying aloud , cave , cave ; beware , beware . being much terrified with this strange prodegie , he put spurres to his horse , and whether he galloped or rid softly , the chariot was stil before him . he then betooke him to his orisons and supplications vnto god : at length after the space of a full houre , hee came to a temple dedicate to the memorie of saint lawrence , standing iust without the gate , and there the chariot of fire , herdsmen and all , sunke into the earth , and was seene no more . cardanus hauing disputed something of the nature of this fire , addeth , that the gallaterans suffered the same yeare not only a great plague , but diuers other afflictions and disasters . to these spirits of the fire is ascribed that diuination by pyromancie , which some call puroscopan . in which superstition old pitch was cast into the fire , with the invocation of certain of these spirits . sometimes a tead or torch dawbed ouer with pitch was lighted , and marked with certaine characters . if the flame of the tead gathered it selfe into one , it was prosperous ; if diuided , disastrous : if it arose tripartite , it presaged some glorious euent ; if it were diuersly dispersed , it diuined to a sicke man death , to a sound man sicknesse ; if it made a sparkling noise , it was infortunat ; if it was suddenly extinct , it threatned great misfortune . so likewise in their sacrificing fires , if the flame went streight vpward like a pyramis , it was a signe of a good omen ; if it diuided and dispersed , of a bad . there were diuers coniectures also from the colour , the brightnesse , the dulnesse , the ascent , the sparkling , &c. and this kinde of magicke was frequent amongst the li●uanians , &c. from the fiery , i proceed to the spirits of the aire . we reade in the sacred scriptures , that sathan caused fire to fall from heauen , to deuour and consume iobs seruants and his cattell . as likewise hee raised a vehement whirle-winde and tempest , which oppressed his sonnes and daughters , with the house where they were then feasting , with a sudden ruin . remigius telleth a story , which is likewise affirmed by delrius ; that a countrey-man of the prouince of triuere , setting some plants in his garden , with a yong maid his daughter ; the father commended her for going so neatly and quickly about her businesse : the girle telleth him , that she can do stranger things than these , and more stupendious . the father demands , what ? withdraw your selfe but a little ( saith she ) and name but in what place of the garden a showre of raine shall fall and water the earth , and in what not . the countrey-man curious of noueltie , withdrew himselfe , and bad her vse her skill . shee presently made an hole in the ground , into which she poured her owne water , and stirring it about with a sticke , murmuring certaine magicke words to her selfe , presently a showre fel , watering only that part of the gronnd which he had named vnto her , and in the other fell not one drop of raine . gasper spitellus writeth , that some indians haue much familiaritie with these spirits . for when they want rain , one of their magicke priests with a shrill voice makes an acclamation , that all the people shall assemble to such a mountain , hauing first obserued a fast , which is , to abstaine from the eating of salt , pepper , or any thing that is boiled . that done , he lowdly calls vpon the stars , and with deuout orisons entreats of them , that they would afford them seasonable showres . then they turne their eyes towards the lower grounds , vpon their fields and houses , taking in their hands a bowle full of charmed liquour , which they receiue from the hands of a young man of their most noble families ; which they haue no sooner drunke , but they lie intranced without sence or motion . after , being come to themselues , they commix honey , water , and maiz together , and with them sprinkle the aire . the next day they chuse out one of the most eminent men of their nation , both for nobilitie and age , and lay him in a bed , with a soft fire vnder it , and when he beginnes to sweat , they wipe off the moisture , and put in a bason , which they mingle with the bloud of a goose , and sprinkling it again into the aire , as if they meant it should touch the clouds , they then solicit the starres againe , that by the vertue of the old mans sweat , the bloud of the goose , and the water before mixed , they may haue seasonable and temperat showres . which if they haue , according to their desires , they giue great thanks to the starres and planets , and the priest from the people is rewarded with rich gifts and presents . hieronimus mengius writeth , that a certaine magition in a field adjacent to the tower or citadell of bonnonia , shewed two famous generals , iohannes bentivolus and robertus sanseverinus , a spectacle in the aire , in which was heard such a noise of drummes , clangor of trumpets , clamor of men , neighing of horses , and clashing of arms , that the spectators were afraid lest the heauen and the earth would haue met at the instant : but in all the inuironing grounds , saue onely in that place , the aire was vntroubled . diodorus siculus reporteth also , that in the syrtes of lybia , the spirits of the aire are oftentimes visible , in the shape of diuers birds and beasts , some mouing , some without motion , some running , some flying , others in other strange postures . but , which is most miraculous , sometimes they will come behinde men as they are trauelling , leape vp and sit vpon their shoulders ; who may feele them to be much colder than eithe● snow or ice . olaus magnus in his historie remembreth , that these airy spirits haue such a predominance in the circium sea , & they continually do so exasperat , shake , and trouble it , that scarfe any ship can saile that way without wracke and foundring . in the isle called island , vnder the dominion of the king of denmarke , there is a port called vestrabor , not far from which men are vsually taken and wrapt vp in whirl-winds , by the power of these spirits , & are hurried many furlongs off . likewise in the westerne parts of norway , these spirits with their noxious and blasting touch , cause that neither grasse nor trees burgeon or beare fruit . likewise vpon the bothnian continent , the roofes are vsually blowne off from their houses , and carried a great distance off . and in the fields of bonaventum and narbon , ( as procopius writes ) men armed , wagons laden , or whatsoeuer comes in the way , are snatched vp into the aire , and whirled about like a feather , and after let fal vpon the earth , not onely bruised , but broken to pieces . so that they doe not onely vncouer houses , demolish buildings , ruin turrets and towers , blow vp trees by the roots , snatch vp men in whirl-winds , and prostrat whatsoeuer standeth before them ; but ( as vincentius witnesseth ) they teare vp cities from their foundations somtimes , and strew the fields adjacent with their ruins . in the councell of basill certaine learned men taking their journey through a forrest , one of these spirits in the shape of a nightingall vttered such melodious tones and accents , that they were all amased , and stayed their steps to sit downe and heare it . at length one of them , apprehending that it was not possible that such rarietie of musicke could be in a bird , the like of which hee had neuer heard , demanded of it in the name of god , what or who it was . the bird presently answered , i am the soule of one that is damned , and am enioyned to sing thus till the last day of the great iudgement . which said , with a terrible shrieke which amased them all , she flew away and soone vanished . the euent was , that all that heard those syrenicall notes , presently fel into grieuous sicknesses , and soone after died . of this sort of spirits was that no doubt of which aventinus witnesseth : bruno the bishop of herbipolitanum , sailing in the riuer of danubius , with henry the third then emperour ; being not far from a place which the germanes call ●en strudel , or the deuouring gulfe , ( which is neere vnto grinon a castle in austria ) a spirit was heard clamouring aloud , ho , ho , bishop bruno , whether art thou trauelling ? but dispose of thy selfe how thou pleasest , thou shalt be my prey and spoile . at the hearing of these words they were all stupified , and the bishop with the rest crost and blest themselues . the issue was , that within a short time after , the bishop feasting with the emperor in a castle belonging to the countesse of esburch , a rafre● fell from the roofe of the chamber wherein they sate , and strooke him dead at the table . of the watry spirits next , and of them some briefe stories . the manner how the duke of venice yearely marrieth the ocean with a ring , and the originall thereof , though it haue nothing in it belonging vnto magicke , yet will it not much mis-become this place ; therefore i begin first with that . the duke in the feast of christs ascention , commeth to a place named bucentaur , without the two apostle gates , ●eituate at the entrance of the gulfe ; and casteth a rich ring into the sea ; which is no argument of superstition or inchantment , but onely a symbole or emblem of domination and rule , which by this earnest the senat of venice makes a contract with the ocean . the ground and first beginning of this ceremonie came from pope alex. the third , whom otho the soone of fredericke . aen●barbus so persecuted , that he was forced to fly , and to shelter himselfe in venice , in the monasterie of saint charitie , where he liued for a time secretly and vnknowne . but after , notice being giuen to the venetians , what and who he was , they br●ught him thence with great honour and obseruance . he also found both their land and sea forces ready for the seruice of him and the church● insomuch that in a great na●all con●●ict otho was by the venetians taken prisoner , and presented as a vassall to the pope . for which the pope tooke a ring from his finger , and gaue it to s●hastianus zianus general for the fleet , speaking thus , by vertue of my authority , whilst thou keepest this ring , thou shalt be lord and husband of the ocean ; and annually thou and thy posterity on this day , in which thou hast obtained so glorious a victorie for the church , shalt espouse the sea : that all men may know that the dominion of the sea is granted vnto thee , because thou hast so prosperously vndertooke the study , care , and defence of the sea apostolique . and be this a presage of thy benediction , and thy happy successe in the future for euer . thus villamontinus sets it downe , lib. . peregrinat . cap. . and sabel . dec. . lib. . out of whom the former author extracted it . this following historie you may reede in olaus magnus . hotherus king of suetia and dacia , being hunting , and by reason of a thicke dampish fog wandred or strayed from his company , hee hapned vpon a syluan den or caue ; which entring , he espied three faire and beautifull virgins , who wi●hout blaming his intrusion , called him by his name and ●ad him welcome ; doing him that obeysance and obseruance which his state required . at which he wondring , courteously demanded of them what they were . to whom one replied , that they were virgins , into whose power all the auspices and euents of war were giuen , and they had abilitie to dispose of them at their pleasure ; and that they were present in all conflicts and battels , ( though vnseene ) to conferre vpon their friends honour and victorie , and to punish their enemies with disgrace and ouerthrow . exhorting him withall , that as he tendered their fauours , hee should by no meanes trouble balderus with war , who by his genealogie might claim allyance with the gods . which words were no sooner deliuered , but the den and they disappeared together , and he was left alo●● in the open aire without any couering . blame him not to be much amased at this so vnexpected and sudden a prodigie , notwithstanding after some recollection , he winding his ●orne , his seruants came about him , by whom he was conducted to the court , not reuealing this vision to any . some few yeares after , being vexed and prosecuted with sharpe and vnsuccessefull war , he was forced to wander thorow forrests groues , and thickets , and seeke out by wayes , and make vntrodden paths , the better to secure himselfe . at length he light vpon another remote and desola● vault , where sate three virgins , who notwithstanding vpon better aduisement he presumed to be the same who at their last departure scattered a garment , which he tooke vp , and found by experience , that all the time he wore it his body was invulnerable . they demand of him the cause of his comming thither ? he presently complains vnto them of his infortunat euents in warre ; adding withall , that all things had hapned vnto him aduerse to their promise . to whom they answered , that he accused them vniustly ; for though hee seldome returned an absolute victor , yet in all his enterprises he did as much dammage , and made as great slaughter on his enemies , as he had receiued strage or execution from them : and bad him not to dispaire , for if hee could by any exploit or stratagem preuent the enemie of any one dish of meat which was prouided for his dyet and table , hee should without question in his next expedition gaine an assured and most remarkable victorie . satisfied with this their liberall promise , hee tooke his leaue , recollected his dispersed troupes , and tooke the field . the night before the battell , being vigilant to suruey his enemies tents , and see what watch they kept , he espied three damosels carying vp three dishes of mea● into one of the tents : whom following apace ( for he might easily trace them by their steps in the dew ) and hauing a citharon about him , on which he played most curiously , he receiued meat for his musick , and returning the same way he came , the next day he gaue them a strong battell , in which the enemies were slaine almost to one man● pertinax , as sabellicus witnesseth , a little before his death saw one of these spectars in a fish-poole , threatning him with a naked sword . of the like nature was that bore which zonarus speaketh of , who meeting with isaaccius comnenes , who was hunting neere vnto naples , and being pursued from a promontorie , cast himselfe headlong into the sea , leauing the emperor almost exanimate and without life . in finland ( which is vnder the dominion of the king of sweden ) there is a castle which is called the new rock , moted about with a riuer of an vnsounded depth , the water blacke , and the fish therein very distastefull to the palat . in this are spectars often seene , which fore-shew either the death of the gouernor , or some prime officer belonging to the place : and most commonly it appeareth in the shape of an harper , sweetly singing , and dallying and playing vnder the water . there is a lake neere cracovia in poland , which in the yeare was much troubled with these spirits ; but at length by the prayers of some deuout priests , the place was freed from their impostures . the fishermen casting their nets there , drew vp a fish with a goats head and hornes , and the eyes flaming and sparkling like fire ; with whose aspect , and filthy stench that it brought with it , being terrified , they fled : and the monster making a fearefull noise like the houling of a wolfe , & troubling the water , vanished . alexander ab alexandro maketh mention of one thomas a monke , who in an euening seeking an horse , and comming neere vnto the brinke of a riue● , he espied a countrey fellow , who of his voluntarie free-will offered to traject him ouer on his shoulders . the monke is glad of the motion , and mounts vpon his backe : but when they were in the midst of the floud , thomas casting his eye downe , hee perceiued his legs not to be humane , but goatish , and his feet clouen . therefore suspecting him to be one of these watry diuels , hee commended himselfe to god in his prayers : the spirit then forsakes him , and leaues him well washed in the middle of the riuer , to get vnto the shore with no small difficultie . sabellicus hath left recorded , that when iulius caesar with his army was to passe the riuer rubicon , to come into italy , and to meet with pompey ; one of these spirits in the shape of a man , but greater than ordi●arie , sate piping vpon the banke of the riuer . which one of caesars soldiers seeing , snatched away his pipe and broke it : when the spirit presently swimming the riuer , beeing on the other side , sounded a shrill and terrible blast from a trumpet ; which caesar interpreted to be a good and happy omen of his succeeding victorie . of the spirits of the earth there are diuers sorts , and they haue diuers names , as genij , lares , dij domestici , spectra , alastores , daemonia meridiana ; as likewise fauni sylvani , satyri folletti , fatuelli paredrij , spiritus familiares , &c. of some of these i haue spoken in the preceding tractat. servius honoratus and sabinus are of opinion , that man consisteth of three parts ( but most ignorantly , and aduerse to truth ) of a soule , a body , and a shadow ; and at his dissolution , the soule ascends to heanen , the bodie inclines to the earth , and the shadow descends ad inferos , to hell . they hold the shadow is not a true body , but a corporeall species , which cannot be touched or taken hold of no more than the winde ; and that this , aswell as the soule , doth oft times appeare vnto men liuing ; and the soule after it hath left the body , is called genius , and the shadow larva , or the shadow infernall . these genij are malicious spirits of the earth , who when they most promise health and safety vnto mankinde , do then most endeauour their vtter ruine and destruction . constantine the emperor marching from antiochia , said , that he often saw his own genius , and had conference with it ; and when he at any time saw it pale and troubled , ( which he held to be the preseruer and protectour of health and liuelyhood ) hee himselfe would much grieue and sorrow . by the spirits called lares or houshold gods , many men haue been driuen into strange melancholies . amongst others i will cite you one least common : a young man had a strong imagination , that he was dead ; and did not onely abstaine from meat and drinke , but importuned his parents , that he might be caried vnto his graue and buried before his flesh was quite putrified . by the counsell of physitions he was wrapped in a winding sheet , & laid vpon a beere , and so carried toward the church vpon mens shoulders . but by the way two or three pleasant fellowes , suborned to that purpose , meeting the herse , demanded aloud of them that followed it , whose body it was there coffined and carried to buriall ? they said it was such a yong mans , and told them his name . surely ( replied one of them ) the world is very well rid of him , for he was a man of a very bad and vitious life ; and his friends may reioyce , he hath rather ended his dayes thus , than at the gallowes . which the yong man hearing , and vexed to be so injured , rowsed himselfe vp vpon the beere , and told them , that they were wicked men to do him that wrong , which he had neuer deserued : and told them , that if hee were aliue , as hee was not , hee would teach them to speake better of the dead . but they proceeding to depraue him and giue him much more disgraceful and contemptible language , he not able to endure it , leapt from the herse , and fell about their eares with such rage and fury , that hee ceased not buffetting with them , till quite wearied , and by his violent agitation the humors of his body altered , hee awakened as out of a sleepe or trance , and being brought home and comforted with wholesome dyet , he within few dayes recouered both his pristine health , strength , and vnderstanding . but to returne to our seuerall kindes of terrestriall spirits ; there are those that are called spectra meridiana , or noon-diuels . in the easterne parts of russia , about haruest time , a spirit was seen to walke at mid-day like a sad mourning widow ; and whosoeuer she met , if they did not instantly fall on their knees to adore her , they could not part from her without a leg or an arme broken , or some other as great a mischiefe . wherein may be obserued , that these spirits , of what condition soeuer , aboue all things aime at diuine worship , which is onely due vnto the creator . not that they are ignorant , that it belongs solely to him ; but that in their inexpressible malice , knowing themselues to be rebels , and quite excluded from grace , they would likewise draw man to accompany them in eternall perdition . therefore all the saints of god , since christ established his church here amongst the gentiles , haue endeauoured to draw the nations from idolatry . it is read of saint iames , that when many diuels were sent vnto him by one hermogenes , to assault him , hee returned them bound and disarmed . that saint bartholmew destroied the idol of asteroth , who was worshipped in india ; and shewed moreouer , that their great alexikakon was a meere figment and imposture . so the apostles simon and iude strooke dumbe those spirits that spake in the oracle , to varada chiefe generall ouer xerxes his armie : and after , restoring to them their liberty of speech , they caused that their deceit and vanitie did easily appeare . for v●rada demanding of them , what the euent of the war would proue ? they answered him , that it would be long and dangerous , and not onely vnprofitable , but full of dammage and great losse to both parties . on the contrary , the apostles deriding the vanitie of the idoll , informed him , that the indian embassadors were vpon the way , humbly to desire peace of him vpon any conditions whatsoeuer . which finding ●o be true , varada commanded those lying and deceitfull images to be immediatly cast into the fire and burned ; and had then slaine an hundred and twenty of those idolatrous priests , had not the apostles earnestly interceded for them . i could here cite many examples to the like purpose , but let these suffice for the present . the alastores are called by origen , ( contra celsum ) azazel ; by zoroaster , carnifices , ( or butchers ) and alastares . no mischiefe is hid or concealed from them : and these are neuer seene but they portend some strange disaster . as in the time of the emperour iustinian , such spirits were seene openly in humane shape to intrude into the society of men : after which a most fearefull pestilence followed , and whosoeuer was touched by any of them , most assuredly died . by which contagious pest , the great city constantinople was almost vnpeopled : and as paulus diacon . witnesseth , the people saw an angell in the dead of the night go along with them , compassing the city , and walking from street to street , and from dore to dore , and so many knocks as the spectar ( by the angels command ) gaue at the doore of any house , so many persons of that family were vndoubtedly found dead in the next morning . cardanus reporteth , that there is an antient family in parma , named torrelli ; to whom an old seat or castle belongs , which for the space of an h●ndred yeres together was haunred with one of these alastores , who so oft as any of the houshold were to depart the world , would shew it selfe in a chimny of the great hall . a noble and illustrious lady of the same family reported , that a yong virgin lying dangerously sicke in the same house , the spectar according to custome appeared : and when euery one expected hourely the death of the virgin , shee presently beyond all hope recouered , and a seruant who was at that time sound and in health , fell sicke vpon the sudden and died . some few dayes before the death of henry the seuenth , emperor , he being feasted in a castle at mediolanum , belonging to one viscont mathaeus ; at mid-day there appeared before them a man armed , of a mighty gyantly size , to the great amasement of them all : and three days after , in the same place , and at the same houre , two armed champions on horse-backe , who performed a braue combat for the space of an entire houre , and then suddenly disappeared , to the wonder and terror of all the spectators . to cassius parmensis , lying in his bed , appeared a man of an vnusuall stature , with staring haire , and a rough and disordered beard , terrible in aspect : at the presence of which being strangely troubled , he started out of his bed and asked him who he was ? who answered , i am thy malus genius ; and so vanished . cassius knockes , calls to his seruants that attended without , asks them if they saw any to go in or come out of his chamber : they protest , not any . he museth to himselfe , and lyeth downe againe . the daemon appeares the second time , but with a countenance much more horrible . againe hee knockes , and commands his seruants to bring lights . they enter ; nothing appeares . the rest of the night hee spends in doubtfull and sollicitous cogitations . the dawning of the day scarse appeared , when lictors were sent from caesar , to apprehend him and take away his life . of the lamiae or larvae i ghesse that to be one which appeared to dion of syracu●a , who looking out at his chamber window in the night , by reason of a noise he heard , spied an old hag , habited and lookt as the poets describe the eumenides or furies , with a great broom sweeping the court. at which being wonder-strook , he called vp some of his houshold , and told them of the vision , desiring them to accompanie him in his chamber the remainder of the night ; which they did , and neither saw nor heard any thing afterward . but ere the morning , one of dions sonnes cast himself out of a window , into the same court ; who was so sore bruised that he died of the fall : and hee himselfe within few dayes after was slaine by callippus . drusus being consull , and making war in germany , a seeming woman of extraordinary aspect met him one day vpon his march , and saluted him with these words ; o insatiate drusus , whither art thou now going ? and when dost thou thinke thou shalt returne ; since thou art now at the period both of thy life and glory ? which fell out accordingly , for within few dayes after , brutus expired of an incurable disease . iacobus donatus a patrician of venice ( as cardanus reporteth ; from whose mouth he receiued this discourse ) sleeping one night with his wife in an vpper bed , where two nurses lay with a yong childe his sole heire in the lower , which was not a full yeare old , he perceiued the chamber doore by degrees , first to be vnlocked , then vnbolted , and after vnhatcht , one thrust in his head , and was plainly seene of them all , himselfe , his wife , and the nurses , but not knowne to any of them . donatus with the rest being terrified at this sight , arose from his bed , and snatching vp a sword and a round buckler , caused the nurses to light either of them a taper , and searcht narrowly all the roomes and lodgings neere , which he found to be barred and shut , and he could not discouer where any such intruder should haue entrance . at which not a little wonder-strooke , they all retyred to their rests , letting the lights still burne in the chamber . the next day the infant ( who was then in health , and slept soundly ) died suddenly in the nurses arms : and that was the successe of the vision . in the yeare , in trautonauia a towne in bohemia , one of the city died , named stephanus hubnerus ; who in his life time had heaped together innumerable riches , & builded sumptuous houses and pallaces ; euery man wondring how hee should attaine to that great masse of wealth . presently after his decease ( which was obserued with the celebration of a most costly funerall ) his spectar or shadow in the same habit which he was knowne to weare being aliue , was seene to walke in the streets of the city : and so many of his acquaintance or others as he met , and offered in the way of salutation to embrace , so many either died , or fell into some grieuous and dangerous disease immediatly after . niderius telleth this story : in the borders of the kingdome of bohemia lieth a valley , in which diuers nights together was heard clattering of armour , and clamors of men , as if two armies had met in pitcht battell . two knights that inhabited neere vnto this prodigious place , agreed to arme themselues , and discouer the secrets of this inuisible army . the night was appointed , and accommodated at all assayes they rode to the place , where they might descry two battels ready ordered for present skirmish ; they could easily distinguish the colours and prauant liueries of euerie company : but drawing neere , the one ( whose courage began to relent ) told the other , that he had seene sufficient for his part , and thought it good not to dally with such prodegies , wherefore further than he was he would not go . the other called him coward , and prickt on towards the armies ; from one of which an horseman came forth , fought with him , and cut off his head . at which sight the other fled , and told the newes the next morning . a great confluence of people searching for the body , found it in one place , the head in another , but neither could discern the footing of horse or man ; onely the print of birds feet , and those in myrie places , &c. the emblem . a visard , shewed by an hand extended from the clouds : those children which stand directly before it , and view the ouglinesse thereof , runne away , as affrighted with the vaine shadow ; but such as stand behinde , looking onely vpon the hollownesse , and perceiuing the error , make it onely their sport , deriding those that are so simply terrified . which agreeth with that of cassiodor , in psalm . quis mortem temporalem metuat , cui aeterna vita promittitur ? quis labores carnis timeat , cum se in perpetua requie nouerit collocandum ? what is he that can feare a temporal death , to whom eternall life is promised ? or who would be afraid of the paines belonging to the flesh , that knowes they bring him to euerlasting rest . and we reade , phil. . . for i am distressed betwixt both , desiring to be loosed and to be with christ , which is best of all , &c. it is held to be a maxim , that no man dieth more willingly , than hee that hath liued most religiously ; which the more fearefully wee fly , the more earnestly we follow ; and by liuing to die , men dye to liue . saint augustine telleth vs , there be three sorts of death , the first the death of sinne ; for euery soule that sinneth shall die . the second a mysticall death , that is , when we die to sinne , and liue to god. the third is that death by which we fulfill the course of nature . non deterret sapientem mors , quae propter incertos casus quotidie imminet ; & propter brevitatem vitae nunquam longe potest abesse : i. death cannot terrifie a wise man , which by reason of so many vncertaine chances , is alwayes imminent ; and in regard of the shortnesse of his life , can neuer be long absent . the motto giuen by catsius to this emblem , is , mors larvae similis , tremor hinc , nihil inde maligni . and his conceit hereupon as followeth : id mors est homini trepidis quod larva puellis excitat ingentes frons vtriusque metus . larva fugat pueros , frontem , non terga videntes ast alijs risum posteriora movent sensibus incurrit , cum lurida mortis imag● ( hei mihi ) quam multis spes animusque cadit : at cui terga necis melior doctrina revelat , clamat , ades vitae mors melioris iter . ¶ thus paraphrased : death is to man , as visards to girles show , who frighted run from what they do not know . behold the forehead , and th' aspect affrights : view it behinde , and the mistake delights . so when deaths pallid image is presented , how many men grow strangely discontented . who better counsel'd , on his backe parts looke , and cry out , welcome death ; we haue mis-tooke . a morall interpretation ( the motto being , pessimus interpres rerum metus ) may be gathered from plutarch , in moral . where hee saith , terror absentium rerum ipsa novitate falso angetur , consuetudo tamen , & ratio efficit , vt ea etiam quae horrenda sunt natura , terrendi vim amittant : i. the terror of things absent is encreased falsly by the nouelty thereof : but custome and reason so bring to passe , that euen those things which are naturally horrid , come to lose the power of their terror . feare is said to be the companion of a guilty conscience ; neither can there be any greater folly , than for a man to feare that which he cannot shun . dayly experience hath brought it within the compasse of a prouerbe , that he that feareth euery tempest can neuer make a good traueller . viget . saith , it becommeth a man to be carefull , but not fearefull ; because it often hapneth , that seruile feare bringeth sudden danger . ovid tells vs , epist. her. . nos sumus incerta , nos anxius omnia cogit , quae possunt fieri facta putare , timor . i. we are incertaine of our selues , and there is nothing possible to be done , but feare persuades vs to be already done . feare is defined to be two-fold ; good & commendable feare , grounded vpon reason and iudgement , which is awed more by reproch and dishonour , than by death or disaster : and euil feare , which is destitute of reason , and may be called pusillanimitie , or cowardise ; alwayes attended on by two perturbations of the soule , doubt and sadnesse . which may be also called the defect of fortitude : vpon which the emblematist writeth in these words : horrendo pavidas hinc territat ore puellas , inde cavo risum cortice larva movet . deterior vero rerum succurrit imago , et falsa miseros anxietate premit . auget homo proprios animo plerumque dolores inque fuam meus est ingeniofa necem eia age , terribilem rebus miser arripe larvam . ludicr●s , error crit , quod modo terror erat . ¶ thus paraphrased . looke forward ; to faint girles it terror breeds : view it behinde , and laughter thence proceeds . when fortune looks vpon vs with a frowne , we ( in our owne feares wretched ) are cast downe . man for the most part doth his owne griefe cherish , and in his minde growes witty how to perish . but ( wretch ) remoue the visard , and that terror ( before so horrid ) thou shalt finde vaine error . a meditation vpon the former tractate . i. to rip vp gods great counsels who shall striue , or search how far his hidden works extend ? into the treasure of his wonders diue , or thinke his maiestie to comprehend ? these things are granted vnto none aliue . for how can such as know not their owne end , nor can of their beginning , reason show , presume his pow'r aud might vnspeakable to know ? ii. if he should say , weigh me the weight of fire ? or striue to call backe yesterday that 's past ? to measure out the windes i thee desire , or search the dwellings of the ocean vast ? how the seas flow , or how their ebbes retyre , or in what moulds the sun and moone were cast ? whence thou hadst life and fashion in the wombe , or wherfore ( born thence ) now to seek a second tomb ? iii. sure thou wouldst answer , fire cannot be weigh'd . or if ? what ballance can the heat sustaine ? and of the windes what measure can be made ? for i shall striue t' imprison them in vaine . and how the chambers of the depth are layd ? which none hath seene that hath return'd againe . or who the houres already past can summe ? or by his art preuent those seasons are to come ? iv. how should i frame a modell so capatious , in which to cast the body of the sunne ? or of the moone ? ( so infinitely spatious ) or truly tell the courses that they run ? neither can humane wit proue so audatious , to question of his end e're he begun . neither with our weake sence doth it agree , to find , how meere from nothing we first came to bee . v. if of the fire , which thou dost hourely try ? if of the winde , which blowes vpon thy face ? if of the day , which dayly passeth by ? ( and what is now , to morrow hath no place ) or those bright planets mouing in the sky , which haue * times daughters in perpetuall chase . or if the seas abisse thou canst not sound ? to search whose chanels yet there neuer line was found . vi. if of thy selfe thou canst no reason show , by all the vnderstanding thou canst claime ? how in the wombe thou first beganst to grow ? or how thy life into thy body came ? yet all these things , to be , we see and know , they lie before vs , and we giue them name . but if we cannot show the reason why , how can we search the mysteries of the most hye ? vii . number we may as well the things to come , gather the scatter'd drops of the last raine , the sands that are vpon the shore to summe , or make the wither'd floures grow fresh againe ; giue the mole eyes , or speech vnto the dumbe , or with small vessels th' ocean striue to d●aine : tell all the glorious stars that shine by night , or make a sound or voice apparant to the sight . viii . the forrest of it's lofty cedars prowd , whose spatious boughes extended neere and far , and from the earth the sun aid seeme to cloud . much glorying in it's strength , thinks none should bar his circumscribed limits ; therefore vow'd against the mighty ocean to make war , calling a councell of each aged tree , who with vnanimous consent thereto agree . ix . like counsell did the curled ocean take , and said , let vs rise vp against the land , let 's these our spatious borders larger make , nor suffer one tree in his place to stand : the earths foundations we haue pow'r to shake , and all their lofty mountaines countermand . much honour by this conflict may be had , if we to these our bounds can a new countrey add . x. yet was the purpose of the forrest vaine , for a fire came , and all the woods destroy'd : and 'gainst the raging practise of the maine , sands interpos'd , and it 's swift course annoy'd . some pow'r there was which did their spleens restrain : for neither of them their intents enioy'd . 'twixt these i make thee vmpire , vse thy skill ; which canst thou say did well , or which of thē did ill ? xi . both their intents were idle , thou wilt say , and against nature that they did deuise : the woods were made within their bounds to stay , and therefore to transgresse them were vnwise . the seas that quiet in their channels lay , and would so proud an action enterprise : be thou the judge betweene each vndertaker , whether they both rebelled not 'gainst their maker . xii . for as the earth is for the woods ordain'd , fixt there , not to remoue their setled station : and as the flouds are in their shores restrain'd , but neither to exceed their ordination ; so must all flesh in frailty be contain'd , ( for so it hath been from the first creation ) and only the things heauenly vnderstand , who are in heav'n , and prest at gods almighty hand . xiii . if then things supernaturall we finde , the depth whereof we cannot well conceiue ; so abdite and retruse from mans weake minde , them we into our frailty cannot weave : ( as what 's aboue capacitie assign'd ) those to the first disposer let vs leaue . what 's common amongst men is knowne to all ; but we may faile in those things metaphysicall . xiv . but be it euer our deuout intention , to be so far remote from all ambition , that whatsoeuer's aboue apprehension , ( if it be true , and of diuine condition ) to quarrell with it in no vaine dissention , but rather yeeld hereto with all submission . man , made of earth , to earth god did confine ; grace from aboue is the free gift of pow'r diuine . xv. this grace is the third person in the trinitie : the second , wisedome ; and the first , all power . to whom that we may haue more free affinitie , let vs submit vs henceforth from this hower : and that we may attaine to true diuinitie , pray , that they will their mercies on vs shower ; here in this life , from sathan vs defend , and after bring vs to that joy which hath no end . crux pendentis est cathedra docentis . s. augustine . the angell thom : hammon armig : rich : gethinge m of the pen. the argvment of the ninth tractat. to spirits call'd lucifugi ( from shunning light ) i next apply my neere-tyr'd pen ; of which be store in mines where workmen dig for oare . of robin good-fellow , and of fairies , with many other strange vagaries done by hob-goblins . i next write of a noone-diuell and a buttry-sprite , of graue philosophers who treat of the soules essence and her seat . the strange and horrid deaths related of learn'd magitians , animated by sathan , the knowne truth t' abiure , and study arts blacke and impure . of curious science ( last ) the vanity , grounded on nothing but incertainty . and that no knowledge can abide the test like that in sacred scripture is exprest . ¶ the second argument . the angell , vnto man knowne best , as last of nine concludes the rest . the angell . three yong-men of darius court contend what thing should strongest be ? one doth commend wine to haue chiefe dominion . the other sayes the king hath prime place . and the third doth praise the pow'r of women to make others thrall ; but ( aboue these ) that truth transcendeth all . the king 's inthron'd , his peeres about him stated , to heare this strife betwixt them three debated . the first begins ; o men who can define vnto the full , the pow'r and strength of wine ? for needs must that be said to tyrannise , which tames the strong , and doth deceiue the wise. the minde it alters , and 't is that alone that makes the scepter and the sheep-hooke one : for you in wine no difference can see betwixt the poore and rich , the bond and free. it glads the heart , and makes the thoughts forget trouble and sorrow , seruitude and debt . it doth inrich the minde in ev'ry thing , that it remembers gouernor nor king ; and causeth those who are in state most weake , ( not thinking of their wants ) of talents speake . it puts a daring in the cowards brest , to loue those armes he did before detest ; to draw his sword in fury , and to strike , opposing his best friends and foes alike : but from the wine , and when the tempest 's o're , he soone forgets all that had past before . then ô you men ( for i 'le not hold you long ) thinke wine , that can do these things , is most strong . he ceast ; the next began , ( and thus ) o men , are not you strongest , first by land , and then by sea ? are not all things in them contain'd , yours , as at first vnto your vse ordain'd ? but yet the king is greater , he rules all , and is the lord of these in generall : such as negotiate by sea or land , are but meere vassals , and at his command . if he shall bid them war , with least facilitie they take vp armes , and run into hostilitie . and if he send them against forrein powers , they breake downe citadels , demolish towers : mountaines they with the vallies shall make ev'n , or in the dales raise structures to braue heav'n ; they kill , or they are slaine , in ev'ry thing they do not passe the precept of the king : and if they ouercome , by right or wtong , the spoile and honour doth to him belong . nay , those which do not to the battell go , but stay at home to plow , to till , to sow , the fruits of all their labours and increase they bring vnto the king , to keepe their peace ; yet he is but one man. if he bid kill , there is no sauing , ( then much bloud they spill : ) but if the word passe from him , they shall spare ; to shed least bloud who 's he so bold that dare ? if he bid smite , the smite : or if he frowne , and bid demolish , all things are torne downe . if he say build , they build ; or if destroy , all goes to hauocke : and yet he in ioy meane time sits downe , doth eat , doth drinke , doth sleep , and all the rest a watch about him keepe ; neither can any tend his owne affaires , but the kings only , ev'ry man prepares to do him seruice , ( reason too ) for they dare not but his great potencie obey . then aboue others is not he most strong ? this hauing said , the second held his tongue . the third reply'd , o men , neither confine strength to the potent monarch , nor to wine , nor to the multitude : 'gainst their opinion , hath not the woman ouer these dominion ? woman into the world the king hath brought , and all such people as haue empire sought by land or sea , from them had being first , bred from their wombes , and on their soft knees nurst . those that did plant the vine , and presse the juice , before that they could taste it to their vse , had from them their conception ; they spin , they weaue garments for men , and they from them receiue worship and honour : needfull th' are , no doubt , as being such men cannot liue without . if he hath gath'red siluer , or got gold , or found out ought that 's pretious to behold ; doth he not bring it to his choice delight , her that is faire and pretious in his sight ? leaues he not all his bus'nesse and affaire , to gaze vpon her eyes , play with her haire ? is he not wholly hers ? doth he not bring gold to her , siluer , and each pretious thing ? man leaues his father , mother , countrey , all , ( what he esteemes most deare ) to become thrall , in voluntary bondage with his wife , to leade a priuat and contented life : which life for her he hasardeth , and her 'fore father , mother , countrey , doth prefer . therefore by these you may perceiue and know , woman , to whom man doth such seruice owe , beares rule o're you : do you not trauell , sweat , and toile , that of your labors they may eat ? man takes his sword , ( regardlesse of his weale ) and ( madman-like ) goes forth to rob and steale ; he sailes the seas , sounds riuers , ( nothing feares ) he meets a lion , and his way he steares through darknesse , and what purchase , spoile , or boot is got , he prostrats at his mistresse foot . this shewes , his woman is to him more deare than he that got , or she that did him beare . some haue run mad ; some , slaues to them haue bin ; others haue err'd , and perisht in their sin . do i not grant , the king in pow'r is great , and that all nations homage to his seat ? yet i haue seene apame her armes twine about his necke , the kings lov'd concubine , and daughter to the famous bartacus ; i haue beheld her oft times vse him thus , from the kings head to snatch the royall crowne , and smiling on him , place it on her owne ; then with her left hand on the cheeke him smite : yet he hath gap'd and laught , and tooke delight to see himselfe so vs'd . if she but smil'd , ( as if all pow'r from him were quite exil'd ) he laught on her . if angry , he was faine to flatter her , till she was pleas'd againe . 't is you , ô men , whom i appeale vnto ; are they not strongest then , who this can do ? at this the king and princes in amase , began each one on others face to gase . when he proceeded thus ; say , ô you men , resolue me , are not women strongest then ? the earth is spatious , and the heav'n is hye , and the sun swiftly in his course doth flye ; for in one day the globe he wheeleth round , and the next morning in his place is found . him that made these things must we not then call great ? and truth therefore great'st and strong'st of all ? all the earth calls for truth ; heav'n doth proclaime her blessed ; all things tremble at her name . for truth no vniust thing at all can doo : the wine is wicked , so the king is too , women are wicked , all the sonnes of men most wicked are , and such must needs be then their wicked works , there is no truth therein , and wanting truth , they perish in their sin . but truth shall abide strong , and still perseuer , for it shall liue and reigne euer and euer . with her , of persons there is no respect , she doth to this way nor to that reflect : she knowes no diffrence ; what is just she loues , but what 's impure and sinfull she reproues . and all men fauor her good works , because her judgements are vpright , and iust her lawes . shee 's the strength , kingdome , power , dignitie , and of all ages sov'raigne majestie : blest be the god of truth . at this he stay'd . then all the people cry'd aloud and sayd , ( with publique suffrage ) truth is great'st and strongest , which ( as it was at first ) shall endure longest . this is that truth in quest of which we trade , and which , without invoking diuine aid , is neuer to be found . now lest we erre concerning sp'rits , 't is fit that we conferre with sacred story . thus then we may read , ( where of the fall of babell 't is decreed ) saith esay , thenceforth zijm shall lodge there , and o him in their desolate roofes appeare : the ostriches their houses shall possesse , and satyrs dance there : ijim shall no lesse howle in their empty pallaces , and cry , and dragons in their forlorne places fly . againe : the zijm shall with ijim meet , and the wilde satyr with his parted feet call to his fellow . there shall likewise rest the scritch-owle , and in safety build her nest . the owle shall lodge there , lay and hatch her brood ; and there the valtures , greedy after food , all other desolate places shall forsake , and each one there be gath'red to his make. some moderne writers speaking of this text , because that they would leaue it vnperplext , say , that by these strange names be either meant mis-shapen fowles , or else it hath extent further , to wicked sp'rits , such as we call hob-goblins , fairies , satyrs , and those all sathan by strange illusions doth employ , how mankinde to insidiate and destroy . of which accursed ranke th' appeare to bee which succeed next in this our historie . subterren spirits they are therefore flyl'd , because that bee'ng th' vpper earth exyl'd , their habitations and aboads they keepe in con-caues , pits , vaults , dens , and cauernes deepe ; and these trithemius doth hold argument to be of all the rest most pestilent : and that such daemons commonly inuade those chiefely that in mines and mettals trade ; either by sudden putting out their lamps , or else by raising suffocating damps , whose deadly vapors stifle lab'ring men : and such were oft knowne in trophonius den . likewise in nicaragua , a rich myne in the west-indies ; for which it hath ly'ne long time forsaken . great olaus writes , the parts septentrionall are with these sp'ryts much haunted , where are seen an infinit store about the places where they dig for oare . the greeks and germans call them cobali . others ( because not full three hand-fulls hye ) nick-name them mountaine-dwarfes ; who often stand officious by the treasure-deluers hand , seeming most busie , infinit paines to take , and in the hard rocks deepe incision make , to search the mettals veines , the ropes to fit , turne round the wheeles , and nothing pretermit to helpe their labour ; vp or downe to winde the full or empty basket : when they finde the least oare scatter'd , then they skip and leape , to gather't thriftily into one heape . yet of that worke though they haue seeming care , they in effect bring all things out of square , they breake the ladders , and the cords vntwist , stealing the workmens tooles , and where they list hide them , with mighty stones the pits mouth stop , and ( as below the earth they vnderprop ) the timber to remoue they force and striue , with full intent to bury them aliue ; raise stinking fogs , and with pretence to further the poore mens taske , aime at their wracke and murther . or if they faile in that , they further aime , ( by crossing them and bringing out of frame their so much studied labor ) so extreme their malice is , to cause them to blaspheme , prophane and curse : the sequell then insuing , the body sav'd , to bring the soule to ruin . of these , that to mans hurt themselues apply , munsterus writes in his cosmography . such was the daemon annebergius , who twelue lab'ring men at once did ouerthrow in that rich siluer mine , call'd to this day by wtiters , corona rosaica . the like ( where choicest mettals they refine ) snebergius did in the georgian mine . these are the cause the earth doth often cleaue , and by forc'd crannies and deepe rifts receiue robustious windes , her empty cavernes filling : which being there imprison'd , and vnwilling to be so goald , struggle , and wanting vent , earthquakes thereby are caus'd incontinent , such as remoue huge mountaines from their scite , and turrets , tow'rs , and townes demolish quite . in arragon ( alpho●sus ) bearing sway in brixim , apulia , and campania , happen'd the like . so great an earthquake chanc't ( when bajazet was to the throne advanc't ) in constantines great city , that of men full thirty thousand in one moment then perisht , th' imperiall pallace quite destroy'd . in the same kinde dyrrachium was annoy'd vnder pope foelix ; and great rome together three dayes , so shooke , the people knew not whether the latest day was come . like terror strooke the world , when most part of the east was shooke , in hadrians reigne . like terror did encroch vpon the famous city antioch , when valentinian and valens bore ioint scepter ; what was ne●er knowne before then hapned : for by an earths mighty motion the waters were diuided in the ocean , and those concealed channels appear'd bare , which till then neuer saw the sunne nor aire . ships riding then in alexandria's bay , are tost on tops of houses , and there stay ; with as much swiftnesse bandied from the seas , as balls at tennis playd , and with like ease . illyria , pannonia , and dalmatia , morauia , bauaria , and dacia , were with the earths like-horrid feuers shaken , and many townes and cities quite forsaken . but in bauaria ( as my author sayes ) one of these tremors lasted forty dayes , when six and twenty tow'rs and castles fell , temples and pallaces , supported well ; two great vnited hills parted in twaine , and made betweene them a large leuel'd plaine : it , beasts and men in the mid fields or'ethrew . but that which aboue all things seem'd most new , of bodies fifty , not inhumated , were to mans sight miraculously translated to statues of white salt . then dwelling neere , of this strange prodegie eye-witnesse were conrad of medenberch , a philosopher , and the great austria's arch-dukes chancellor . these spirits likewise haue the pow'r to show treasures that haue been buried long below : by gods permission , all the veins conceald , of gold or siluer , are to them reueald . of vnions , stones , and gems esteemed high , these know the place and beds wherein they ly ; nay ev'ry casket and rich cabinet of that vnrifled rocke wherein th' are set . but to dispose these , some are of opinion it lies not in their absolute dominion : for god will not permit it , as fore-knowing such auaritious thoughts in mansheart growing , his corrupt nature would to mammon bow , and his creator leaue he car'd not how . others yeeld other reasons : ev'ry selfe - spirit is so opinion'd of this pelfe , ( i meane those seruants of god plutus ) that the least they will not part with , no not what they might with ease spare . some thinke they persist to keep 't to the behoofe of antichrist , inprejudice and dammage of th' elect. nay , to their owne sonnes whom they most affect , either their bounty is exceeding small , or else the substance meere phantasticall . stumpsius recites this story , which ( 't m' appeare by computation ) hapned in the yeare one thousand fiue hundred twenty : there 's a place neere basill , which hath entrance by a space narrow and strait , but is within capatious , and ( as fame goes ) possest with sp'rits vngratious . the like is in our peke-hills to be seene , where many men for nouel-sake haue beene . another that 's call'd ouky hole , neere wells ; all vnder earth , and full of spatious cells , both wondrous caues . nor can't be truly said , whether by art or nature they were made . but to the first ; a botcher of that towne , rude of behauior , almost a meere clowne , yet bold and blunt , vncapable of dread , especially when wine was in his head ; into that caue this groome presum'd to enter further than any man till then durst venter . he lights a waxen taper , which before was consecrate , then enters at a dore of sollid iron , which difficultly past ; then chamber after chamber , comes at last to a fresh fragrant garden , ev'ry thing seeming as if there had been lasting spring . in midst of which a goodly pallace stands , the frame appeares not built by mortall hands , so curious was the structure , no inuention there , but exceeding humane apprehension . when entring the great hall , he may espye vpon a throne magnificent and hye , a virgin of surpassing beauty plac't , ( incomparable vpward from the wast ) her golden haires about her shoulders hung , smooth brow'd , cleare ey'd , her visage fresh and young : but all below the girdle seem'd to twine about the chaire , and was meere serpentine . before her stood an huge great brasen chest , crosse-barr'd and double lockt , it seemes possest of mighty treasure , and at either end a blacke fierce ban-dog couched , to defend that magosin ; for such as approch neere , with their sharpe phangs they threat to rend and teare . she checks their fury , makes them stoope and lye flat on their bellies : she doth next vntye a strong and double-warded key that hung about her necke , ( in a silke ribbond strung . ) the chest she first vnlocks , then heaues the lid . and shewes th' aduent'rer what was therein hid gold of all stamps , and siluer in great store , ( midas it seemes of bacchus askt no more ) a small piece of each coine to him she giues , desiring him to keepe it whilest he liues ; ( her bounty stretcht but to an easie load ) all that he got he after shew'd abroad . and when she gaue it , thus she him bespake ; a princesse see , who for a step-dames sake am thus transform'd , my fortunes ouerthrowne , and i despoyl'd both of my state and crowne . but were i by a yong man three times kist , who from his childe-hood euer did persist in modesty , and neuer stept astray , i by his meanes should be remov'd away ; and as his vertues guerdon , for a dower , he should receiue this masse , now in my power . twice ( as he said ) he stroue her lips to touch ; but in th' attempt her gesture appear'd such , her face so alter'd , her aspect so grim , her chattring teeth so gnashing , as if him she would haue instantly deuour'd ; it seem'd , 'twixt hope and feare to be as then redeem'd . but yet so terrible his offer was , that for the worlds wealth added to that masse , he durst not on the like exploit be sent , but turned thence by the same way he went. yet by this strange relation , after mov'd ( by some of his allyes whom he best lov'd ) to second his attempt , he neuer more could finde the way backe to that charmed dore . not many yeares ensuing this , another of the same towne , a kinsman or a brother hoping thereby a desp'rat state to raise , by his direction had made oft essayes , this strange inchanted pallace to discouer , and to that queene to be a constant louer . at length he entred , but there nothing found saue bones and skulls , and coarses vnder ground : but was withall so far distract in sence , he dy'd some three dayes after parting thence . the like vaine hope did apollonius blinde ; who though he studied by his art to finde hid gold , and wholly gaue his minde vnto 't , his fare thereby not better'd by a root , ( for so mine authors say ) the great magition agrippa minding to make inquisition by magicks helpe , and search for treasures hidden ; not only by the emp'ror was forbidden , carolus the fift ; but histories report , he for that notion banisht was the court. andrew theuerus tells vs , one macrine a greeke , labor'd the earth to vndermine , in paros isle , and in that hope resolv'd , him suddenly the earth quite circumvolv'd . of cabades the mighty persian king , two authors , glycas and cedrenius , bring this historie to light : 'twixt the confines of persia and of india , there be mines in mount zudaderin , of stones and gems , some valu'd at no lesse than diadems : but how to compasse them was found no meane , the passage being kept by sp'rits vncleane . th' ambitious king , for such a masse of pelfe daring to tug with lucifer himselfe , brings thither an huge army , sundry wayes assaults the mountaine : still the diuels raise tempests of fire and thunder to their wracke , and maugre opposition force them backe . after retreat , the covetous king persists in his attempt , and of the cabalists and magi calls a councell , and of them demands , by what vnheard of stratagem this treasure may be compast . they agree , it by one onely meanes atchiev'd may bee ; namely , that in his prouinces reside a sect of christians , at that time deny'de their liberty of conscience : now if they will to that god they serue deuoutly pray , their orisons haue sole pow'r to withstand the force and fury of that hellish band. by one of his great princes the king vnto the patriarch many kinde commends ; of him desiring their spirituall aid , those damned caca●daemons to inuade . the bishop grants , proclaimes a gen'rall fast , all shrieue them of their sinnes ; which done , at last , betwixt the mountaine and the campe they bend their humble knees , and in their pray'rs commend the sultans safety . this no sooner done , but these infernall fiends afrighted runne , with horrid cries and yells the aire they fill , and leaue to him the conquest of the hill . of faustus and agrippa it is told , that in their trauels they bare seeming gold which would abide the touch ; and by the way , in all their hostries they would freely pay . but parted thence , myne host thinking to finde those glorious pieces they had left behinde , safe in his bag , sees nothing , saue together round scutes of horne , and pieces of old leather . of such i could cite many , but i 'le hye from them , to those we call lucifugi . these in obscurest vaults themselues inuest , and aboue all things , light and day detest . in iohn milesius any man may reade of diuels in sarmatia honored , call'd kottri , or kibaldi ; such as wee pugs and hob-goblins call . their dwellings bee in corners of old houses least frequented , or beneath stacks of wood : and these conuented , make fearefull noise in buttries and in dairies ; robin good-fellowes some , some call them fairies . in solitarie roomes these vprores keepe , and beat at dores to wake men from their sleepe● seeming to force locks , be they ne're so strong , and keeping christmasse gambols all night long . pots , glasses , trenchers , dishes , pannes , and kettles they will make dance about the shelues and settles , as if about the kitchen tost and cast , yet in the moruing nothing found misplac't . others such houses to their vse haue fitted , in which base murthers haue been once committed . some haue their fearefull habitations taken in desolat houses , ruin'd , and forsaken . examples faile not to make these more plaine ; the house wherein caligula was slaine , to enter which none euer durst aspire after his death , till 't was consum'd by fire . the like in athens ; of which pliny writes in his epistles . as facetius cites , in halberstad ( saith he ) there is a dwelling of great remarke , the neighbour roofes excelling for architecture ; in which made aboad a mighty rich man , and a belly-god . after whose death ( his soule gon heav'n knowes whither ) not one night fail'd for many moneths together , but all the roomes with lighted tapers shone as if the darknesse had beene chac't and gone , and day there onely for his pleasure stay'd . in the great chamber where before were made his riotous feasts , ( the casements standing wide ) clearely through that transparance is espy'de this glutton , whom they by his habit knew , at the boords end , feasting a frolicke crew of lusty stomacks that about him sate , serv'd in with many a costly delicate , course after course , and ev'ry charger full : neat seruitors attended , not one dull , but ready to shift trenchers● and fill wine in guilded bowles ; for all with plate doth shine : and amongst them you could not spy a guest , but seem'd some one he in his life did feast . at this high rate they seem'd to spend the night , but all were vanisht still before day light . of bishop datius a learn'd clerke thus saith ; he for the true profession of his faith , sent into exile , in his difficult way opprest with penurie , was forc'd to stay in corinth : nor there lodging could he haue in any inne or place conuenient , saue a corner house , suppos'd to be inchanted , and at that time with sundry diuels haunted . there taking vp his lodging , and alone , he soundly slept till betwixt twelue and one : when suddenly ( he knew not by what cranny , the dores bee'ng fast shut to him ) came a many of diuels thronging , deckt in sundry shapes , like badgers , foxes , hedge-hogs , hares , and apes . others more terrible , like lions rore : some grunt like hogs , the like ne're heard before . like bulls these bellow , those like asses bray ; some barke like ban-dogs , some like horses ney : some howle like wolues , others like furies yell , scarse that blacke santus could be match'd in hell . at which vp starts the noble priest , and saith , o you accursed fiends , vassals of wrath , that first had in the east your habitation , till you by pride did forfeit your saluation : with the blest angels you had then your seat , but by aspiring to be god-like great , behold your rashnesse punisht in your features , being transhap'd into base abject creatures . this hauing spoke , the spirits disappeard , the house of them for euer after clear'd . one thing , though out of course it may appeare , yet i thought fit to be inserted here : the rather too the reader i prepare , because it may seeme wonderfull and rare . receiue 't as you thinke good ; or if you please to beleeue plutarch , then his words are these : one call'd enapius , a yong man well bred , by the physitions was giv'n out for dead , and left to his last sheet . after some howers he seem'd to recollect his vitall powers , to liue againe , and speake : the reason why demanded of his strange recouerie ? his answer was , that he was dead 't was true , and brought before th' infernall bar. they view him o're and o're , then call to them who'haue charge the spirit from the body to inlarge : whom pluto with the other stygian pow'rs thus threat ; base vassals can we thinke you ours , or worthy our imployment , to mistake in such a serious errand ? do we make you officers and lictors to arrest such as are call'd to their eternall rest ; and when we send for one whose dismall fate proclaimes him dead , you bring vs one whose date is not yet summ'd , but of a vertue stronger , as limited by vs to liue much longer . we sent , that with nicander you should meet , a currier that dwells in such a street : and how haue you mistooke ? this soule dismisse , and fetch his hither to our darke abisse . with that ( saith he ) i waken'd . his friends sent vnto the curriers house incontinent , and found him at the very instant dead , when he his former life recouered . and though meere fabulous this seeme to be , yet is it no impossibilitie fiends should delude the ethnicks , and on them confer this as a cunning stratagem , to make them thinke that he dispos'd mans breath , and had the sole pow'r ouer life and death . at nothing more these auerse spirits aime , than what is gods , vnto themselues to claime . others there are , as if destin'd by lot , to haue no pow'r but ouer goods ill got . for instance ; one long with the world at strife , who had profest a strict religious life , and taken holy orders , at his booke spending his spare houres ; to a crafty cooke was neere ally'de , and at his best vacation findes out a time to giue him visitation ; and greets him with a blessing . the fat host is glad to see his vncle ; sod and rost he sets before him , there is nothing ( fit to bid him welcome ) wanting : downe they sit . the good old man , after some small repast , more apt to talke than eat , demands at last of his lay nephew , ( since he toiles and striues in this vaine world to prosper ) how he thriues ? the cooke first fetcheth a deepe sigh ; then sayes , o vncle , i haue sought my state to raise by ev'ry indirect and law lesse meane , yet still my couetous aimes are frustrat cleane . i buy stale meat , and at the cheapest rate ; then if my guests complaine i cog and prate , out-facing it for good . sometimes i buy beeues ( haue been told me ) of the murrain dye . what course haue i not tooke to compasse riches ? ventur'd on some haue been found dead in ditches ; bak'd dogs for venison , put them in good paste , and then with salt and pepper helpt their taste . meat rosted twice , and twice boyl'd , i oft sell , make pies of fly-blowne joints , and vent them well : i froth my cannes , in ev'ry jug i cheat , and nicke my ghests in what they drinke or eat : and yet with these and more sleights , all i can , doth not declare me for a thriuing man ; i pinch myne owne guts , and from others gleane , and yet ( though i shew fat ) my stocke is leane . the good old man , though at his tale offended , no interruption vs'd till he had ended . first hauing shooke his head , then crost his brest , cousin ( said he ) this lewd life i detest : let me aduise you therefore to repent ; for know , ill-gotten goods are lewdly spent . pray let me see your buttry . turne your face ( saith the cooke ) that way , you may view the place , that casement shewes it . well done , ( saith the priest ) now looke with me , and tell me what thou seest ? when presently appeares to them a ghost , swolne-cheekt , gor-bellied , plumper than myne host ; his legs with dropsie swell'd , gouty his thighes , and able scarse to looke out with his eyes , feeding with greedinesse on ev'ry dish , for nothing could escape him , flesh or fish : then with the empty jugges he seemes to quarrell , and sets his mouth to th' bung hole of a barrell , ( lesse compast than his belly ) at one draught he seemes to quaffe halfe off , then smil'd and laught , when jogging it he found it somewhat shallow : so parted thence as full as he could wallow . mine host amas'd , desires him to vnfold what monster 't was made with his house so bold . to whom his vncle ; hast thou not heard tell of buttry-sp'rits , who in those places dwell where cous'nage is profest ? needs must you waine in your estate , when such deuour your gaine . " all such as study fraud , and practise euill , " do only starue themselues , to plumpe the deuill . the cooke replies , what course ( good vncle ) than had i best take , that am ( you know ) a man would prosper gladly , and my fortunes raise , which i haue toil'd and labour'd diuers waies ? he mildely answers , be advis'd by mee , serue god , thy neighbour loue , vse charitie , frequent the church , be oft deuou● in pray'r , keepe a good conscience , cast away all care of this worlds pelfe , cheat none , be iust to all , so shalt thou thriue although thy gaine be small ; for then no such bad spirit shall haue pow'r thy goods directly gotten to deuour . this said , he left him . who now better taught , begins to loue what 's good , and hate what 's naught ; he onely now an honest course affects , and all bad dealing in his trade corrects . some few yeares after , the good man againe forsakes his cloister , and with no small paine trauels to see his kinsman , in whom now he findes a change both in his shape and brow ; hee 's growne a bourger , offices hath past , and hopes ( by changing copy ) at the last to proue chiefe alderman , wealth vpon him flowes , and day by day both gaine and credit growes . most grauely now he entertaines his ghest , and leads him in the former roome to feast . some conf'rence past betwixt them two at meat , the cooke spake much , the church-man little ●at ; but findes by many a thankfull protestation , how he hath thriv'd since his last visitation . the table drawne , the ghests retyr'd aside , he bids him once more ope the casement wide that looks into the larder : where he spies the selfe-same sp'rit with wan cheekes and sunke eies , his aspect meagre , his lips thin and pale , ( as if his legs would at that instant faile ) leaning vpon a staffe , quite clung his belly , and all his flesh as it were turn'd to gelly . full platters round about the dresser stood , vpon the shelues too , and the meat all good ; at which he snatcht and catcht , but nought preuail'd , still as he reacht his arme forth , his strength fail'd ; and though his greedy appetite was much , there was no dish that he had pow'r to touch . he craules then to a barrell , one would thinke , that wanting meat , he had a will to drinke : the vessels furnisht and full gag'd he saw , but had not strength the spigot forth to draw ; he lifts at juggs and pots , and cannes , but they had been so well fill'd , that he vnneths may aduance them ( though now empty ) halfe so hy as to his head , to gaine one snuffe thereby . thus he that on ill gotten goods presum'd , parts hunger-starv'd , and more than halfe consum'd . in this discourse far be it we should meane , spirits by meat are fatted or made leane : yet certaine 't is , by gods permission they may ouer goods extorted beare like sway . 't were not amisse if we some counsell had , how to discerne good spirits from the bad , who since they can assume the shape of light , in their discov'ry needfull is foresight . in one respect th' agree ; for both can take bodies on them , and when they please forsake their shapes and figures : but if we compare by circumstance , their change , they diffrent are ; as in their true proportion● operation , language , and purpose of their transmutation . good angels , though vndoubtedly they can put on all formes , still take the shape of man. but the bad daemons , not with that content , when they on their curst embassies are sent , in figures more contemptible appeare , one like a wolfe , another like a beare : others resembling dogs , apes , monkies , cats , and sometimes birds , as crowes , pies , owles , and bats . but neuer hath it yet been read or told , that euer cursed sp'rit should be so bold to shew his damned head ( amongst them all ) in th' innocent lambes , or doues that haue no gall . some giue this reason ; god would not permit , since by the lambe his deare sonne thought it fit himselfe to shadow , and the holy-ghost ( as in that bird whom he delighted most ) t'assume her figure in his apparition , that fiends should in these shapes shew any vision . whoso will sift their actions , he shall finde ( by their successe , if well or ill inclin'd ) the one from other ; for the blessed still square all their actions to th' almighties will , and to mans profit : neither more nor lesse , the limit that 's prescrib'd them they transgresse . the cacadaemons labour all they can against gods honour and the good of man : therefore the end of all their apparitions are meere idolatrous lies and superstitions : they to our frailties all grosse sinnes impute , that may the body staine , or soule pollute ; and when they aime against vs their chiefe batteries , they bait their deadly hookes in candy'd flatteries , in golden bowles they poys'nous dregs present , make shew to cure , but kill incontinent ; and therefore it behooues man to haue care , whom thousand wayes they labour to ensnare . take saint iohns counsell ; be not you ( saith hee ) deceiv'd by your too much credulitie : beleeue not ev'ry spirit , but first try whether he doth proceed from god on hy . examine ev'ry good thing they pretend , whether they likewise doo 't to a good end . to diuers maladies they can giue ease , comfort and helpe , vprores sometimes appease , predict mischances , teach men to eschew mischiefes which they prepar'd as well as knew . in all their speech gods name they neuer vse , vnlesse it to dishhonour and abuse . another speciall signe they cannot scape , namely , that when they put on humane shape , to giue man iust occasion to misdoubt them , some strange prodigious marke they beare about them in one deficient member . these be notes to finde them out , either the feet of goats , foreheads of satyrs , nailes deform'd and crooked , eyes broad and flaming , noses long and hooked , hands growne with haire , and nosthrils broad and wide , teeth gagg'd , and larger than their lips can hide . the crosses signe ( saith athanasius ) they cannot endure , it puts them to dismay . lactantius tells vs , when vpon a season an emp'ror of his idoll askt the reason of some doubt that perplext him , a long space he answer'd not : the cause was , that in place a christian then was present at that time who had new blest him with the crosses signe . good angels when to man they first appeare , although they strike him with amase and feare , their em affies bee'ng done , before they part , they leaue him with great joy and cheare of heart . as he at whose dread presence daniel shooke ; as th' angell gabriel , whom the holy-booke makes mention of , who when he came to bring to the blest maid a message from heav'ns king , frightfull at first appear'd his salutation , but th' end thereof was full of consolation . but the bad spirits bringing seeming ioy , the end thereof's disaster and annoy . from circumstance might many more arise , but these for this place at this time suffice . be it held no digression to looke backe from whence i came , inquiring if i lacke no fit accoutrement that may be found behoofull for the journey i am bound . something i had forgot in my great speed : of musicke then , e're further i proceed ; i must deriue it from the first of dayes . the spheres chime musicke to their makers praise . in the worlds first creation it begunne , from the word fiat spoke , and it was done , was sound and sweetnesse , voice , and symphonie , concord , consent , and heav'nly harmonie . the three great orders of the hierarchie , seruants vnto th' eternall majestie , in their degrees of ternions hourely sing loud haleluiahs to th' almighty king. the seraphins , the cherubins , and thrones , potestates , vertues , dominations , the principats , arch-angels , angels , all resound his praise in accents musicall : so doe the heav'ns and planets , much below them . touching the first , those that seeme best to know them , thus of their quicke velocitie relate : as the supreme and highest , agitate their wheeles with swiftest motion , so conclude , the lowest finish their vicissitude : that is , their naturall courses much more soone . as first , in nine and twenty dayes the moone , the sun and venus in one twelue-month theirs , and saturne his in thirty compleat yeares ; but many thousands must be fully done , before the starry heav'ns their course haue runne . such and so great is mans innate ambition , into all knowledge to make inquisition , the depth of natures hidden wayes to sound , mystries to search , and diue in arts profound . as if we looke into the first of time , when as the world was in it's youth and prime , ev'n to this latest age , those much commended for deepe conceptions , greatly haue contended ( almost aboue capacitie indeed ) laboriously , each other to exceed . but as the fable of ixion proud saith , he in iuno's stead embrac'd a cloud : so for the most part those of wits refin'd , building vpon their amplitude of mind , and by their owne vaine apprehensions sway'd , in their maine course erroneously haue stray'd ; either in all mistaking , or some part , error for truth , and ignorance for art. the reason is , that in things vndecided , by selfe-conceit bee'ng obstinatly guided , and not acquiring out the perfect ground , what 's finite they with infinite confound ; what 's humane , with diuine ; what 's wrong , with right , as out of darknesse striuing to draw light . hence comes so many sects and schooles t' arise amongst the sophists , thinking themselues wise ; as py●hagorians , epicures , platonicks , pythonicks , scepticks , and academicks , eleaticks , perepateticks , stoicks too , with others more : and all these as they doo differ in names , so in opinions , and vpon diuersitie of judgements stand . for instance ; first , as touching the foundation of things that since the chaos had creation , and cause efficient ; some hold earth , some fire , some water , others aire : some sects conspire vpon the full foure elements to impose it . one names the heav'ns ; another saith ( he knowes it ) the stars were workers● atoms this man names ; another , number ; and the former blames ; some , musicall consent drawne from the spheres ; some full , some empty : by all which appeares , those things are only quarrel'd with , not prov'd ; for nothing's constant , sollid , or immov'd , in all their doctrines each with other jar , and are indeed still in seditious war. and therefore god reproues iob for aspiring , and to his hidden wayes too deepe inquiring : thus saying , who is he that doth obscure knowledge with words imperfect and impure ? gird vp thy loines , thee like a man prepare , i will demand , and thou to me declare ; where wast thou when i layd the earths foundation ? if thou hast knowledge , giue me true narration ? who measur'd it ? now ( if thou canst ) divine : or ouer it what 's he hath stretcht the line ? vpon what are the solid bases made ? or who the corner stone thereof first layd ? when all the morning starres ( as but one-voic't ) prais'd me together : when all saints reioyc't . who shut the sea with dores vp , when the same as from the wombe it selfe issu'd and came ? when for it i the clouds a cov'ring found , and as in swathing ●ands , in darkenesse bound ; and said , thou hitherto shalt haue free way , no further , thou shalt here thy proud waues stay . and after this , the secrets doth pursue of snow , haile , tempests , with the light and dew , raine , ice , death , darknesse ; and so further runnes to th' pleiades , arcturus and his sonnes . saith paul , in this world none himselfe deceiue , to thinke hee 's wise ; but such vaine pha●sies leaue , and let him be a foole , so to be wise . for this worlds wisedome is a meere disguise of foolishnesse with god. scriptures thus treat , the wise he catcheth in his owne conceit . in esays prophesie the words thus sound ; the wisedome of the wise i will confound , the prudence of the prudent reprehend . where is the wise man ? where 's the scribe now , or he of this world the great inquisitor ? hath not god made all the worlds wisedome folly ? who then dares thinke himselfe or wise or holy . what was it that to socrates first gaue wisedomes great attribute and honour , saue that he confest , in all he did pursue , he only knew this , that he nothing knew . what saith the preacher ? when i did apply my heart to search out wisedome curiously , and to behold on earth the secrets deepe , that day nor night the eyes of man take sleepe ; gods entire worke before myne eyes i brought , that man could not finde out the worke he sought beneath the sun : for which mans busie minde labors to search , but it can neuer finde . and though the wise man thinke it to conceiue , he cannot doo 't without th' almighties leaue . when as the academicks , of the rest of all the ethnycke sophists were held best ; yet in their then supreme authoritie none durst contest and say , so this shall be . the pyrhonicks , of no lesse approbation , would not of any thing make attestation ; but made a doubt in all , and held for true , whoeuer humane science shall pursue , no other base he hath whereon to sit , sauing the fraile opinion of mans wit : no certaine principle at all th' haue lent , grounded on firme and sollid argument ; which principles no sooner are deny'de , but all their doctrine 's ruin'd in it's pride . therefore these academicks did inact a maxim , ( held amongst themselues exact ) let none dispute , or into termes arise with any that the principles denies . obserue but the philosophers inuentions , and amongst them the fencer-like contentions , concerning the creator of vs all● the angels , and the worlds originall . some impiously and foolishly deny , that there 's to gouerne vs ● deity . others that say there is a god , there are , but he of humane actions takes no care . and some remaine in doubt , and will not know ( at least confesse ) there is a god or no. who in his best conceptions doth not storme at their idaea's , atoms , matter , forme , full , empty , infinite , first essence , beeing , with thousands more , and all these disagreeing . touching the soule hath been more strange opinions , than now beneath the great turke are dominions . one , that man hath no soule at all , will proue , and that the body of it selfe doth moue . some grant a soule , but curiously desire to haue th' essence thereof deriv'd from fire ; of water , some ; others , of aire compound it ; and some as brain-sicke as the rest , would bound it in earthly humor : other sectists dare affirme the substance to be fire and aire . one , heat , or an hot constitution : he saith ( in 's great wisedome ) it of force must be of the foure elements the pure complexion : others will haue it light , or lights reflexion . one calls it restlesse motion ; he , a number mouing it selfe , &c. thus one another cumber , warring with contradictions infinite . as vainly too of the soules seat they write ; to the braines ventricle some one confines it : come to anothers censure , he assignes it vnto the epicranion : 'mongst the rest , epicurus makes her mansion in the brest : in the hearts arteries some say it dwells ; another , in the heart , and nowhere els . empedocles would haue it vnderstood , the sole place she resides in , is the bloud . in the whole body others seeke to place it , and with no seeming arguments out-face it . like diffrence hath amongst them been to know whether the soule immortall be or no. democritus and epicurus they beleev'd the soule was mortall . others ( say , and it seemes better warranted ) incline to make the world beleeue it is diuine . the stoicks held opinion , with the breath , all bad soules are extinguisht ev'n in death : but that the better are exalted hye to place sublime , and neuer more to dye . some so ambiguous in their censures were , nothing saue doubt in all their works appeare . then to conclude , studies that haue foundation like these , vpon mans meere imagination , than the chamaelions are more variable , lighter than winde , than the sea more vnstable , than th' elements th' are at more deadly hate , and than the labyrinth more intricate ; than th' moon more changing , darknesse more obscure , than women more inconstant and vnsure . he then that in his best thoughts doth desire , after the truth ingeniously t' inquire , and to the perfect path to be conducted , may it please that man to be thus instructed ; seeke not from man , but god that can dispose , who all things , not from him that nothing , knowes . of truth the scriptures plenally report , of which our weake and dull conceit comes short . note what our sauior saith , ( to end all strife ) i am the way , i am the truth and life . againe he saith , into the world i came to declare truth , and testifie the same . no wonder then if ev'n the wisest dote , who from the scriptures were so far remote ; and that the more they labour'd truth to finde , the more they were made stupid , dull , and blinde . by muddy streames it is an easie thing to know a troubled and vnhealthfull spring : by bright and chrystall rivelets we are sure by consequence the fountaines head is pure . and in this water so refin'd and cleare , our blessed sauior makes himselfe appeare , when he thus saith ( as iohn doth plainly tell ) to the samaritan at iacobs well , who so shall of the water drinke that i will giue him , shall no more thirst till he dye : the water that i giue , in him shall be a well of water euerlastingly , springing to life eternall . now if any of the great doctors differ , ( as th' are many ) retire we to the scriptures ( the true test ) to know of their opinions which sounds best . nor let their works further authoris'd bee , than punctually they with the text agree : neither let any ( of his knowledge proud ) dare further search than is by them allow'd . from the wise men heav'ns secrets are conceal'd , and vnto infants and to babes reveal'd : therefore let arrogance no man delude , whilest humbly with saint austin i conclude ; whoso shall reade this worke , where he shall finde truth certaine , let him ioyne with me in minde : where he shall doubt with me , i next desire , that he with me will labour to enquire . if he haue err'd in iudgement , and finde here to be resolv'd , from hence his error cleare . if he my error finde , ( with some respect of my good meaning ) let him mine correct . explicit metrum tractatus noni . eatenus rationandum est , donec veritas invenitur . cum inventa est veritas , ibi figendum est iuditium ; & in victoria veritatis soli veritatis inimici pereans . s. chrisost. theologicall , philosophicall , poeticall , historicall , apothegmaticall , hierog●p●icall and emblematicall obseruations , touching the further illustration of the former tractat. these spirits of the earth or vnder the earth , hauing charge of the mines and treasures below , meethinkes should deterre men from the base sin of auarice . aurelius calleth it the root of euill , or a fountaine of euils , whence , as from an inundant streame , flow injurie , injustice , briberie , treason , murder , depopulation , strage , ruine of commonweales , ouerthrowes of armies , subuersion of estates , wracke of societies , staine of conscience , breach of amitie , confusion of minde , with a thousand other strange enormities . the propertie of a couetous man ( saith archimides ) is to liue all his life time like a beggar , that he may be said at his death to die rich : who as he is good to no man , so is hee the worst friend to himselfe : and as hee passeth great trouble and trauell in gathering riches , so hee purchaseth withall great danger in keeping them , much law in defending , but most torment in departing from them ; and in making his will hee for the most part findeth more trouble to please all , than hee tooke pleasure to possesse all . in the purchasing of which ( as one ingeniously said ) he gets carefulnesse to himselfe , enuy from his neighbour , a prey for theeues , perill for his person , damnation to his soule , curses for his children , and law for his heires . nay euen in his life time he wanteth as well what he hath , as what hee hath not . moreouer , all euil-gotten gaine bringeth with it contempt , curses , and infamy . the gluttons minde ( saith saint bernard ) is of his belly , the lechers of his lust , and the couetous mans of his gold . and saint augustine , by liberalitie mens vices are couered , but by couetousnesse they are layd open to the world . ardua res haec est , opibus non tradere mores , et cum tot croesos viceris esse numam . i. a difficult thing it is for any man that is rich , not to submit his minde and affections vnto his money ; and passing many a croesus in wealth , to beare a modest temperature with numa . it is better to be the sheepe than the sonne of an auaritious man , saith diegenes : the one he loueth and tendreth for the increase ; the other he neglecteth and hateth for the expence . though ( according to apollonius ) the common excuse of the rich man is , that he gathereth and hoordeth for the vse of his children ; so insatiate is his desire , ( as being neuer satisfied ) that the obtaining of what he would haue , is but the beginning to him of the desire of hauing . according to that of boëthius , lib. . metr . . si quantas rapidis flatibus incitus , pontus versat arenas , &c. if with so many sands as seas vp cast , when they are stirr'd with some tempestuous blast ; or wert thou furnisht as the skies with starres , when neither fog nor cloud their lustre barres ; or wert thou by th' abundant horne of plenty supply'd with all things , leauing no place empty : yet humane nature , couetous of gaine , would not forbeare to murmur and complaine , although to it heav'ns liberall hand should lend more gold than it could study how to spend . though honour grace the name , and pride the backe , 't will say all 's little , something yet doth lacke ; gaping desire , vncircumscrib'd by lawes , still yawnes with open and vnsatiate jawes . what bridle or what curbe can we then finde to restraine this rapacitie of minde ? whenas the more we drink , the more we thirst , our aime to get is greater than at first . such pest in mans vnlimited nature breeds , that still the more he hath , the more he needs . auarice is defined to be a vice in the soule , much like vnto a dropsie in the body ; by which a man coueteth , per fas & nefas , to extort from others , without right or reason . and againe , violently and injustly it with-holdeth from others what truly belongeth vnto them , without equitie or conscience . it is also a penurious and niggardly sparing to giue , but a readinesse , nay greedinesse to receiue whatsoeuer is brought , neuer examining whether it be well or ill attained . vsurie and extortion , bred from auarice , ( saith one ) makes the nobleman morgage his lands , the lawyer pawne his littleton , the physition sel his galen , the souldier his sword , the merchant his ship , and the world it 's peace . this hellish vice in mine opinion is as bitterly reproued as ingeniously obserued by petronius arbiter , in one of his satyrs . part of his words be these : orbemjam totum victor romanus habebat , qua mare , quaterrae , qua sidus currit vtrumque . the roman victor had the whole world won , as far as seas flow , or the earth doth run , or either pole could from aboue suruey ; yet with all this not sated was , but they the ocean must with burden'd ships oppresse , wandring in toilesome search where they could guesse any remote place was . if they were told it yeelded mines , and they might fetch thence gold . and now ( although they were in league before ) hostilitie's proclaim'd , and for that oare arm'd vessels rigg'd , all dangers are held good , to purchase wealth , howeuer bought with bloud . " pleasures in vse are sleighted , ( because knowne ) " we doat on forrein things , despise our owne . and in another place to the like purpose : nor is lesse rapine in the campe , for there generals when they of gaine and profit heare , fly to the noise , and madly snatch at gold . nay ev'n the roman people's to be sold , the very seats on which the patriots sit in open court , are bought , nor can we quit old men from auarice , since each one striues vertue ( once free ) to binde in golden gyues ; " pow'rs turne to prey , and place to purchase pelfe , " there 's nothing free , scarce maiestie it selfe . couetousnesse robbeth a man of the title of gentry , because it together delighteth it selfe in sordid ignobilitie . vsurie , the eldest and most fruitfull-breeding daughter of old auarice , was so much at one time despised and hated in rome , that appian in his first booke of ciuill warres commemorateth vnto vs , that there was a great penaltie imposed vpon any noble citisen , who would shew himselfe so degenerate as to contract her : for it is said of her , that she bringeth forth her children before they be begotten : besides , she is most hated of those whom shee seemeth most to gratifie . and according to that of the poet , — turpia lucra faenoris , & velox inopes vsura trucidat . the filthy and base gaine of increase , and the swift returne of vsurie murdereth the poore and needy . but i am confident , that whosoeuer he be that shall grinde the faces of the poore in this world , the diuell shall grate vpon his bones in the world to come . o but ( saith one ) gold guideth the globe of the earth , and couetousnesse runnes round about the centre , auri sacra fanes quid non ? this putteth me in remembrance of the poet balbus , which lately came to my hand , and i haue read thus : aurum cuncta movet , superi flectuntur ab auro , gaudet & aurato iupiter ipse thoro. which as neere as i can i haue thus faithfully rendred : gold can do all things , gods with it are fed , and iove himselfe lies in a golden bed . with gold the temples shine , the altars too : in it men trust , for it can all things doo . gold helps in peace , is preualent in warres , it raiseth armies , it compoundeth jarres . the romuleian patriots redeem'd with gold their capitoll , 't is so esteem'd , and beares with it such potencie and sway , that vnto it aire , earth , and seas obey . what other high pow'r need we loue or feare ? pallas away , and iuno come not neare : mars hence● diana with thy modest looke , come not in sight , thy presence wee 'l not brooke . gold only dwells in temples , and doth raigne , and at it's altars are fat offrings slaine . he that hath gold , the very starres may buy , and can the gods leade in captiuity . gold raiseth war , and discord can appease ; it plowes deepe furrowes in the vnknowne seas : it breakes downe citadels , ( such pow'r it claimes ) and folds vp cities in deuouring flames . take gold away , the yong maid would not be so soone depriv'd of her virginitie . take gold away , yong men would be more stay'd , and their indulgent parents more obey'd . take gold away , sincere faith would be vow'd , yong wiues more chaste , and matrons be lesse proud : youth would not be to fashion so deuote , nor age on riches more than vertue dote . yet hath it a pow'r op'ratiue to infuse raptures and enthusiasma's to the muse. to giue vs gold , would any be so kinde , a golden veine he in our verse should finde . the excellent greeke poet hesiod giues venus the epithit aurea . some questioning , with what proprietie he could call her golden venus ; she being in her natiue disposition solely deuoted to pleasure and sporting dalliance , but no way tainted with the least as persion of gripple & vngenerous auarice ? one among the rest , vnwilling he should be taxed with the least ignorance or mistake , thus answered in his behalfe : hesiodus pulchre quid sit venus aurea iusit , et peream si quid rectius esse potest , &c. hesiod said well , and let me die . but when he call'd her golden venus , he did then with rich conceit , because we now behold , there is no match that is not made with gold : and venus , chang'd to vsus , venerie is now conuerted to plaine vsurie . this saturnes sonne well knew , when bee'ng surpris'd with danaës loue , he came to her disguis'd in a rich golden raine , and through the tiles , sent liquid drops , which she with gracefull smiles spred her lap wide to take , not bee'ng content to fold it vp till the whole showre was spent . he made the president : since when we finde , that whilest we giue , out sweet-hearts thinke vs kinde . but if we nothing bring , away , be gon , full pockets now are only lookt vpon . he that trusteth in his riches ( saith solomon ) shall perish . he troubleth his owne house that followeth auarice , but he that hateth couetousnesse shall liue . he that hateth couetousnesse his dayes shall be long , and he that hastneth to be rich shall not be innocent . the couetous man shall not be fill'd with money ; and he that loueth riches shall not receiue the fruits thereof . he that heapeth to himselfe vniustly , gathereth for others , and another shall ryot in his riches . he that is wicked vnto himselfe , to whom can he be good ? in his goods he shall take no pleasure . we reade , ierem. cap. . from the lesse to the greater , all doat on avarice : from the prophet to the priest , all study deceit . therefore i wil deliuer vp their women to strangers , and make others heires of their fields ; because from the least to the greatest , all follow auarice ; and from the prophet to the priest all study lies . couetousnesse is called the seruice of idols , ephes. . . the root of euils , . tim. . . and such as bee therewith infected are called despisers of gods word , mat. . , &c. cruel , prov. . . idolaters , coloss. . . miserable and vaine , iob . . they are to be auoided , cor. . . they shall not inherit the kingdom of heauen , ibid. . . infinit are the texts in scripture , not only bitterly reprouing , but vtterly condemning this base sinne of auarice : for breuities sake i will shut them vp with that godly admonition of the holy euangelist saint mathew , cap. . ver . . lay not vp treasures for your selues vpon the earth , where the moth and canker do corrupt , and where theeues breake through and steale ; but lay vp treasures for your selfe in heauen , where neither the moth nor canker corrupteth , and where theeues neither digge through nor steale : for where your treasure is , there will your hearts be also . saint augustine , de verb. domini , saith , what is this aviditie of concupiscence in man , when euen the beasts themselues retaine a mediocritie ? they are rauenous when they be hungry , but when their appetites are sated , they spare to prey . the auarice of rich men is onely insatiate , who alwaies raueth ; and is neuer satisfied . he neither feareth god , nor reuerenceth man● hee neither spareth father , nor acknowledgeth mother : his brother hee forgetteh , & falsifieth faith vnto his friend : he oppresseth the widow , inuadeth the orphan ; those that are free hee bringeth into bonds ; nor maketh he conscience to beare false witnesse , &c. o what a madnesse is this in men ! to despise life , and desire death ; to couet gold , and to lose heauen . obserue what saint ambrose saith in one of his sermons : it is no lesse fault in thee to take away from him that hath , than when thou thy selfe art able , to deny thy charitie to such as want . it is the bread of the hungry which thou detainest , and the garment of the naked which thou keepest backe ; the money which thou hoordest and hidest in the earth is the price and redemption of the captiue and miserable . know that thou takest away the goods of so many as thou deniest to do good vnto , when thou canst and wilt not . those are not a mans riches which he cannot carry with him to the graue : mercy onely and charitie are the inseparable companions of the dead . hierome saith , that when all other sinnes grow old in man , auarice onely continueth as youthfull to the end as at the beginning . and in another of his sermons he saith , a couetous man is the purse of princes , a store house of theeues , the discord of parents , and the hisse of men . gregorie , moral . lib. . saith , that the sinne of auarice so burdeneth and weigheth downe the mind which it hath once possessed , that it can neuer be raised to haue a desire to behold things sublime and high . hugo , lib. de clav. writeth , in the goods and riches which wee possesse there are foure things to be obserued ; namely , that things lawfull to be sought , we seek not vnjustly ; and things vniustly sought , we inioy not vnlawfully ; that wee possesse not too much , though lawfully ; nor things lawfully possessed , we vnlawfully defend : for either euilly to acquire , or things euilly obtained , what was lawfull maketh to be vnlawfull . for a man to possesse much to himselfe , hee commeth neere to couetousnesse ; and oftentimes it so falleth out , that what is too much loued , is euilly defended . s. bernard , serm. . saith , auarice is drawne in a chariot with foure wheeles , & these are called pusillanimitie , inhumanitie , contempt of god , and forgetfulnesse of death . the beasts that draw it be two , tenacitie and rapacitie : and these are guided and gouerned by one chariotier , called a greedy desire of hauing . for couetousnesse alone , because it will not be at the charges of hiring more , is content with one seruant . the emperor nero was neuer knowne to giue gift , or to bestow office vpon any man , but hee said vnto him , thou knowest what i haue need of ? this we do , left any man what he hath should cal his owne . words ( saith suetonius and bion , who report this of him ) better becomming the mouth of a theefe and robber than of an emperour . the emperor vespasian , when by certaine embassies he vnderstood , that a rich statue was to be erected vnto his honour by the publique senat , which would cost an infinit masse of money ; he desired them to forbeare : and shewing the palme of his hand open , he said vnto the embassadors , behold , here is a base ready to receiue it . thereby intimating , he had a hand to receiue that money liuing , with which they purposed to honour him being dead . suet. in vespas . marcus crassus being on his journey to vndertake the parthian war ; when in his way he found deiotarus king of the galathians in his old age erecting a city ; o king ( said he ) what businesse is this which thou vndertakest , now that thou art in the twelfe houre of thy day ? ( meaning he was then in the last part of his age . ) to whom deiotarus ( knowing the extreme couetousnesse of crassus ) smilingly answered , but thou ô emperour , when as it appeareth thou art not in the morning of thy time , ( for hee was then threescore yeares old ) why dost thou make such haste to warre against the parthians , in hope to bring thence a rich and profitable bootie ? plato to one who studied nothing but gaine , said , o impious man , take not such care to augment thy substance , but rather how to lessen thy desire of getting . democritus was wont to say , that amongst rich men there were more procurators than lords ; for the couetous man doth not possesse , but is possessed by his riches , of which he may deseruedly be called not the seruant only , but the slaue . a plaine fellow came to the emperour vespasian , ( who was much taxed of auarice ) and desired to giue him that freedome which belonged vnto a roman : but because hee came empty handed , being denied ; he boldly said vnto him aloud , the fox , ô caesar , changeth his hai●es , but not his nature . in that reprouing the rapacitie of his gripple disposition , who denied that gratis , which hee would willingly haue bestowed vpon him for money . aelianus in his booke de varia historia reporteth of the poet simonides , that when one came to entreat him to write an enconomium , and in the stead of a reward offred him nothing but thanks ; he made answer vnto him , that he had two coffers at home , the one of thankes , the other of coine : the last when he needed he still found furnished ; the other when hee wanted , was alwayes empty . he in his old age being taxed of couetousnesse , made answer , i had rather dying leaue my substance and riches to those that liue , than in my life time being in want , beg it of others and be denied . but aboue all others , the emperour caligula is most branded with this vice ; who after inimitable profusenesse , ( for his riots and brutish intemperance exceeded all bounds of humanitie ) when he had wasted an infinit treasure vpon concubines and catamites , gaue himselfe wholly to auaritious rapine ; insomuch that hee caused many of the richest men in rome to make their wills , appointing him their executor and heire . who if they hapned to liue longer than he thought fit , and that money began to faile , he caused them either to be poysoned , or put to some other priuat death ; alledging for his excuse , that it were vnnaturall for men to liue long , after they haue disposed of their goods by their last will and testament . so commodus the emperour would for money pardon the life of any man who had committed murther , though with the greatest inhumanitie ; and bargain with them before they enterprised the act . all criminall and capitall crimes were to be bought out , and judgement and sentences in court bought and sould as in the open market . the hierogliphycke of auarice pierius valerius maketh , the left hand grasped and clutcht : thereby intimating tenacitie and holding fast ; because that hand is the more slow and dull , and lesse capable of agilitie and dexteritie than the other , and therefore the more apt for retention . you may reade an emblem in alciatus to this purpose : septitius populos inter ditissimus omnes ; arva senex nullus quo magis ampla tenet , &c. than old septitius , for large grounds and fields well stockt , no one more rich the countrey yeelds ; yet at a furnisht table will not eat , but starues his belly , to make roots his meat . this man , whom plenty makes so poore and bare , ( wretched in wealth ) to what may i compare ? to what more proper than an asse ? since hee answers to him in all conformitie ; laden with choicest cates that the earth breeds , whilest he himselfe on grasse and thistles feeds . and againe to the like purpose , emblem . heu miser in medijs sitiens stat tantalus vndis . in midst of water tantalus is dry , starv'd , whilest ripe apples from his reaching fly . the name but chang'd , 't is thou , ô couetous sot , who hast thy goods so , as thou hast them not . ioach. camerarius , lib. fabul . . in taxing some , who for money will not be ashamed to take other mens griefs and calamities vpon them ; recites this fable : a rich man hauing two daughters , the one dying , he hired diuers of his neighbours and friends of the same sex to mourn and lament after her herse ; ( and such the latines call praeficae . ) whose miserable cries and ejulations the suruiuing sister hearing , shee spake vnto her mother and said , o what an infelicitie it is , that strangers and such as are no way allyed vnto vs , can so loudly mourne and lament ; when wee whom so neerely it concernes , scarce breathe a sigh , or let fall one teare . to whom the mother replied , wonder not , my daughter , that these should so weepe and howle , since it is not for any loue they beare vnto her , but for the money which they haue receiued to do this funerall office . to giue the histories past the more credit , as also those which follow , concerning witches , magitions , circulators , juglers , &c. if we shall but cast our eyes backe vpon our selues , and seeke no further than the late times , and in them but examine our owne nation , we shall vndoubtedly finde accidents as prodigious , horrid , and euery way wonderfull , as in the other . concerning which whosoeuer shall desire to be more fully satisfied , i refer them to a discourse published in english , anno . containing sundry remarkable pieces of witchcraft , practised by iohn samuel the father , alice samuel the wife and mother , and agnes samuel the daughter , ( commonly called the witches of warboys in the county of huntingdon ) vpon the fiue danghters of mr. robert throgmorton esquire , of the same towne and county , with diuers others in the same house , to the number of twelue ; as also the lady cromwel by them bewitched to death . the names of the spirits they dealt with , plucke , catch , and white : the manner of their effacinations strange ; theit confessions vpon their examinations wondrous ; their conuiction legall , their execution iust and memorable . much more to the like purpose i might in this place alledge , that not long since happened ; which by reason of the parties executed , the iurie who found them guilty , and the reuerend iudges who gaue them sentence of condemnation , i hold not so fit to be here inserted : and therefore conclude with that pannurgist sathan , the great red dragon or roaring lion ; to whom not vnproperly may be giuen these following characters : fontem nosco boni bonus ipse creatus , factus at inde malus fons vocor ipse mali . of goodnesse i the fountaine am , bee'ng good at first created ; but since made euill , i the well of ill am nominated . sic velut in muros mures , in pectora daemon ; iuvenit occultas , aut facit ipse vias . as mice in walls , the diuell so into our brest doth venter ; where either he findes hidden paths , or makes new wayes to enter . notwithstanding which , i propose one distich more for our generall comfort : si sathanas christi sine nutu invadere porcam , non potis est christi quomodo laedat ovem . if sathan without leaue of christ a swine could not inuade , how can a sheepe of christs owne flocke by sathan be betray'd ? but as a remedy for these and the like temptations , let vs heare that worthy and learned author gregorie nazianzen . in tetrasc . vinum , libido , liuor , & daemon pares : hos mente privant quos tenent ; hos tu prece , medere fusis lachrimis , jejunio , medela morbis haec enim certa est meis . wine , enuy , lust , the diuell , are alike : these where they rule , the minde with madnesse strike . therefore to pray , to fast , to weepe , be sure ; for these , of my diseases are the cure . concerning those daemons wee call lucifugi , or flying light we may reade prudentius cathemerinon , him. . thus : ferunt vagantes daemones laetos tenebris noctium ; gallo canente exterritos , sparsim timere , & caedere , &c. they say , the loose and wandring sp'rits take pleasure in the shade of nights ; but when they heare the cocke to crow , th' are frighted , and away they go : the neerenesse of the light they feare , and dare not stay till day appeare . before the rising sun they spye , they into close darke cauerns flye . which is a signe they know the scope and crowne of our re-promis'd hope ; that when sleepe hath our eyes forsooke , we for christs comming wait and looke . additions to the premisses . of the sylvans , faunes , satyrs , folletti , paredrij , &c. all included within the number of such as wee call familiar spirits , there are diuers stories extant ; as , that they can assume the shapes and figures of men , and eat , drinke , sit at table , talke and discourse after the manner of our fellowes ; so that they may be easily tooke for some friend or acquaintance . macrobius writeth , that in the mountaine of pernassus these sylvans and satyrs yearely keepe their bacchanalian feasts , where they meet in great companies , singing and dancing to rurall musicke : which may be easily heard at the foot of the mountaine , and their trouping and skipping together easily discerned . in silesia a nobleman man hauing inuited many ghests to dinner , and prepared a liberall and costly feast for their entertainment , when all things were in great forwardnesse , in stead of his friends whom he expected , he onely receiued excuses from them , that they could not come : euery one pretending some businesse , or other occasion , that he could not keep appointment . whereat the inuitor being horribly vexed , broke out into these words , saying , since all these men haue thus failed me , i wish that so many diuels of hell would feast with me to day , and eat vp the victuals prouided for them : and so in a great rage left the house , and went to church , where was that day a sermon . his attention to which hauing tooke away the greatest part of his choler , in the interim there arriued at his house a great troupe of horsmen , very blacke , and of extraordinarie aspect and stature : who alighting in the court , called to a groome to take their horses ; and bade another of the seruants run presently to his master , and tell him his ghests were come . the seruant amased runneth to church , and with that short breath and little sence he had left , deliuers to his master what had happened . the lord calls to the preacher , and desiring him for that time to breake off his sermon , and aduise him by his ghostly counsel , what was best to doe in so strict an exigent : hee persuades him , that all his seruants should with what speed they could depart the house . in the meane time they with the whole congregation came within view of the mansion : of which all his seruants , as well men as maids , had with great affright cleared themselues , and for haste forgot and left behinde a yong childe , the noblemans sonne , sleeping in the cradle . by this the diuels were reuelling in the dining chamber , making a great noise , as if they had saluted and welcommed one another : and looked through the casements , one with the head of a beare , another a wolfe , a third a cat , a fourth a tygre , &c. taking bowles and quaffing as if they had drunke to the master of the house . by this time the nobleman seeing all his seruants safe , began to remember his sonne , and asked them what was become of the childe ? those words were scarce spoke , when one of the diuels had him in his armes , and shewed him out of the window . the good-man of the house at this sight being almost without life , spying an old faithfull seruant of his , fetcht a deep sigh and said , o me , what shall become of the infant ! the seruant seeing his master in that sad extasie , replyed , sir , by gods helpe i will enter the house , and fetch the childe out of the power of yon diuell , or perish with him . to whom the master said , god prosper thy attempt , and strengthen thee in thy purpose . when hauing taken a blessing from the priest , he enters the house , and comming into the next roome where the diuels were then rioting , hee fell vpon his knees , and commended himselfe to the protection of heauen . then pressing in amongst them , he beheld them in their horrible shapes , some sitting , some walking , some standing . then they all came about him at once , and asked him what busines he had there ? he in a great sweat and agonie ( yet resolued in his purpose ) came to that spirit which held the infant , and said , in the name of god deliuer this childe to mee . who answered , no , but let thy master come and fetch him , who hath most interest in him . the seruant replied , i am come now to doe that office and seruice to which god hath called me ; by vertue of which , and by his power , loe , i seise vpon the innocent . and snatching him from the diuell , tooke him in his armes , and carried him out of the roome . at which they clamored and called aloud after , ho thou knaue , ho thou knaue , leaue the childe to vs or we wil teare thee in pieces . but he , vnterrified with their diabolicall menaces , brought away the infant , and deliuered it safe to the father . after some few dayes the spirits left the house , and the lord re-entred into his antient possession . in this discourse is to be obserued , with what familiaritie these familiar spirits are ready to come , being inuited , of the sylvans , alexander de alexandro makes this relation : a friend of mine of approued fidelitie ( saith he ) called gordianus , trauelling with a neighbour of his towards a retium , they lost their way , and fell into desarts and vninhabited places , insomuch that the very solitude bred no small feare . the sunne being set , and darknesse growing on , they imagin they heare men talking ; and hasting that way , to enquire of them the readiest path to bring them out of that desart ; they fixed their eyes vpon three strange humane shapes , of a fearefull and vnmeasurable stature , in long loose gownes , and habited after the manner of mourners , with blacke and grisly haire hanging ouer their shoulders , but of countenance most terrible to behold . who calling and beckoning to them both with voice and gesture , and they not daring to approch them , they vsed such vndecent skipping and leaping , with such brutish and immodest gestures , that halfe dead with feare , they were inforced to take them to their heeles and runne , till at length they light vpon a poore countrey-mans cottage , in which they were relieued and comforted . sabellicus deliuereth this discourse : the father of ludovicus adolisius lord of immola , not long after his decease appeared to a secretarie of his in his journey , whom he had sent vpon earnest businesse to ferrara . the spectar or sylvan spirit being on horse-backe , attyred like an huntsman , with an hawke vpon his fist : who saluted him by his name , and desired him to entreat his sonne lodowicke to meet him in that very place the next day at the same houre , to whom hee would discouer certaine things of no meane consequence , which much concerned him and his estate . the secretarie returning , and reuealing this to his lord , at first he would scarse giue credit to his report ; and jealous withall , that it might be some traine laid to intrap his life , he sent another in his stead : to whom the same spirit appeared in the shape aforesaid , and seemed much to lament his sonnes diffidence , to whom if hee had appeared in person , hee would haue related strange things which threatned his estate , and the means how to preuent them ; yet desired him to commend him to his sonne , and tel him , that after two and twenty yeares , one moneth , and one day prefixed , he should lose the gouernment of that city which he then possessed . and so he vanished . it happened iust at the same time which the spectar had predicted , ( notwithstanding his great care and prouidence ) that philip duke of mediolanum , the same night besieged the city , and by the helpe of ice ( it being then a great frost ) past the moat , and with ladders scaled the wall , surprised the city , and tooke lodowicke prisoner . fincelius remembreth vnto vs , that in the yeare , a nobleman of his country had commanded a countreyman a tenant of his with whom he was much offended , either to bring home to his mannor house a mighty huge oke which was newly felld , betwixt that and sun-set , or he should forfeit his time , and the next day be turned out of his cottage . the poore husbandman bringeth his cart to the place , but looking vpon the massie timber , and finding it a thing vnpossible to be done , he sits down , wrings his hands , and falls into great lamentation . when presently appeared before him one of these spirits in the shape of a laboring man , and demanding him the cause of his sorrow ; he was no sooner resolued , but , if that be all ( saith the diuell ) follow me , and i will saue thee the forfeiture of thy leafe . which he no sooner said , but he tooke the huge oke , boughes , branches and all , and threw it vpon his shoulder as lightly , as if it had beene a burthen of firres or broome ; and bearing it to the house , cast it crosse the gate which was the common entrance into the house , and there left it . the gentleman returning towards night with his friends from hawking , spying the doore barricadoed , commanded his seruants to remoue the tree : but forcing themselues first to stir it , then to hew it with axes , and lastly to set it on fire , and finding all to be in vaine ; the master of the mannor was inforced to haue another doore cut out in the side of his house , to let his ghests in , for at the backe gate hee had vowed not to enter , hauing before made a rash oath to the contrarie . by the aid of these spirits , ( as caspinianus giueth testimonie ) the bulgarians gaue the romans a great ouerthrow , in the time of the emperour anastasius . the like the huns did to the french king sigebert , defeating him , notwithstanding the oddes of his great and puissant armie . of this kinde those were said to be , who when the poet simonides was set at a great feast , came like two yong men , and desired to speake with him at the gate : who rising in haste from the table to know their businesse , was no sooner out of the roome , but the roofe of the hall fell suddenly , and crushed all the rest to pieces , he onely by this meanes escaping the ruin . those spirits which the greekes cal paredrij , are such as haunt yong men & maids , and pretend to be greatly in loue with them , yet many times to their hurts and dammage . mengius speaketh of a youth about sixteene yeares of age , who was admitted into the order of saint francis ; whom one of these spirits did so assiduately haunt , that hee scarce could forbeare his company one instant , but visibly he appeared to him , sometimes like one of the friers belonging to the house , sometimes one of the seruants , and sometimes againe he would personate the gouernour . neither was he onely seene of the youth himselfe , whom he pretended so much to loue , but of diuers of the domesticks also . one time the youth sent this spirit with a present of two fishes vnto a certaine monke ; who deliuered them to his own hands , and brought him backe a commendatorie answer . the same mengius in the selfe same booke speaketh likewise of a faire yong virgin , that dwelt in a noblemans house of bonnonia , ( and this , saith he , happened in the yere . ) haunted with the like spirit , who whithersoeuer she went or came , stirred not from her , but attended on her as her page or lackey . and if at any time vpon any occasion her lord or lady had either chid or strooke her , he would reuenge that iniury done to her , vpon them , with some knauish tricke or other . vpon a time , hee pretending to be extremely angry with her , catched her by the gowne , and tore it from head to heele : which shee seeming to take ill at his hands , hee in an instant sowed it vp so workeman-like , that it was not possible to discerne in what place hee had torne it . againe , she being sent downe into the cellar to draw wine , he snatcht the candle out of her hand , and cast it a great distance from her ; by which occasion much of the wine was spilt : & this he confest he did only to be reuenged on them who the same day before threatened her . neither could he by any exorcismes be forced to leaue her company , till at length shee was persuaded to eat so often as she was forced to do the necessities of nature : and thereby she was deliuered from him . another of these paredrij haunted a virgin of the same city , who was about the age of fifteene yeares ; who would doe many trickes in the house , sometimes merrily , and as often vnhappily : for it would breake stone vessell , and make strange noise and vprore in the night time , as vntiling the house , and flinging great stones in at the windowes , whistling and hissing in the cellar and lower roomes of the house . and though it did not indanger any ones life , yet oftentimes it made them breake their shinnes , faces , with other displeasures , as flinging dishes and platters , and somtimes dogs end cats into the well . neither could this spectar be remoued from the house , till the said maid changed her seruice . to this kinde of spirits that superstitious kind of diuination is referred , called onomonteia , which is a coniecture made by anagrammatising the names of those that come to aske counsell of the magitian : by which they take vpon them to foretell either good or bad hap . there is a second kinde of diuination called arithmomanteia , and that is two-fold ; one is , by considering the force and vertue of the greeke letters ; and in a combat to know who shall be victor , by hauing the greater number of letters in his name . by the which means they fable hector to be subdued by achilles . the second is vsed by the chaldaeans , who diuide their alphabet into three decads , and by the section of their names , and intermingled with some letters out of one of these decads , vnto certaine numbers , and then refer euery number to his planet . allyed to this is a third , called stoicheiomanteia ; that is , when suddenly opening a booke , wee consider the first verse or sentence that wee cast our eye vpon , and from that coniecture some future euent . so socrates ( it is said ) predicted the day of his owne death . and so gordianus , claudius , macrinus , and other roman emperors calculated both of their empires and liues . we shall not need to call in question , whether spirits can speake from the mouthes and tongues of others , seeing we haue histories to the same purpose many and frequent . philostratus writeth , that the head of orpheus foretold to cyrus king of persia , that he should die by the hands of a woman . the head of a priest before dead ( as aristotle witnesseth ) discouered cercydes the homicide . phlegon trallianus writes , that at the same time when the consul acilius glabrio ouerthrew antiochus the king of asia in battell , the romans were terrified and forewarned by the oracle from entring into asia any more : and publius acil. glabrio's head beeing left by a wolfe who had deuoured his body , as if re-animated , deliuered to his army in a long oration , the discourse of a great strage and slaughter which should shortly happen to the romans . valerius publicola being consull , and warring vpon the veintans and hetruscians ; out of the groue arsya one of the syluans was heard to clamor aloud , ( whilest the battel was yet doubtful ) one more of the hetruscians shall fall , and the roman army shal be victors . valerius preuailed , and the slaine of either part beeing numbred , they found it to be iust so as the sylvan had predicted : as valerius maximus reporteth . who writeth further , that the image of fortune in the latine street was heard to speake . so also an infant of halfe a moneth old , in the ox-market . and an oxe at another time . all which were the presages of great misfortunes . it is reported , that a spirit in the shape and habit of policrates was created prince of aetolia ; who tooke to wife a beautiful ladie of the locrensians , and lay with her three nights onely , and then disappeared and was seene no more . he left her with child , and when the time of her deliuerie came shee brought forth an hermophrodite , of a monstrous and prodigious shape : at which the parents of the lady much astonished , calling the senatours together in the market place , caused it there to be publiquely shewen , and then demanded of them , what should be done with the monster ? some gaue their censure , that they should burie it aliue ; others , that it should be consumed with fire : and some againe , that the mother with it should be banished and excluded the confines of aetolia . whilest they were in this deliberation , polycrates appeares in the midst of them , in a long black garment , and first with faire intreaties , and then with rough menaces , demands of them his sonne . whom they denying to surrender , he snatcht it from the armes of the nurse which held it , and eat it vp before them , all saue the head , and then instantly vanished . the aetolians at this horrid spectacle strooke with feare and wonder , fell to a second counsell amongst them , to send to the oracle to know what this portent might signifie . when suddenly the infants head in the market place began to moue and speake , and in a graue sollid speech predicted a great slaughter to ensue . the which happened not long after ; in a great war continued betwixt the aetolians and the acarnenses . a question may arise , whether a spirit hath the power to take away a mans sence of feeling , so that hee shall not shrinke at torture , but as it were sleepe vpon the racke , &c. or , whether they haue the power to cast men into long sleepes ? as wee haue read of some , who haue not onely slept moneths , but yeares , and afterwaked . of the first there is no question ; for many witches and praestigious magi haue endured torments beyond the sufferance of man , without the least sorrow or complaint , sigh or grone . some vsing naturall vnguents & oiles extracted from opium , nightshade , and other herbes and mineralls of wonderfull operation ; by which the humors are disturbed , sound sleepe is begotten , the sences stupified , and the feeling hindred . some haue this power from a contract made with the diuell , vsing medicines or applications made of the small bones , the ashes , or fat of infants , or of men slaine or executed ; or by swallowing a king of the bees , who is prime ruler of the hiue , and bigger than the rest : or by binding about certaine parts of their body scrolls of parchment inscribed with diabolicall characters ; or by the muttering of some inchantment . of which diuers writers haue from their knowledge giuen sufficient testimonie : as grillandus , paris de puteo , hippolitus de marseilis , dodimus , &c. now concerning long sleepe : and first of those seuen brothers of ephesinum , commonly called the seuen sleepers . these vnder the emperor decius , in the yeare , endured many and cruell torments for the profession of the christian faith : their names were marcus , maximilianus , martinianus , dionysius , iohannes , serapion , and constantinus . who after examination and torment were shut into a dark caue there to be famished : but hauing commended themselues in prayer vnto god , they laid them down to rest , and awaked not till two hundred yeares after . which time being expired , and the doore of the caue by gods prouidence being opened , they waking rose , and walking forth began to wonder at the change and alteration of things ( as not knowing any place or face they looked on ) at length they were brought before the emperor theodosius , and gaue sufficient testimony of the resurrection to many christians who in that point doubted . somwhat like this is that which paulus diaconus writeth , that in the vtmost parts of germany , towards the north , and neere to the sea side , there is a great mountaine , and beneath it a darke and obscure cauerne ; in which fiue men were found sleeping , their bodies and garments in no part consumed , but sound and whole as at the first , who by their habits appeared to be antient romans . certaine of the inhabitants had often made attempt to waken them , but could not . vpon a time , a wicked fellow purposing to dispoile and rob one of them of his garment , he no sooner toucht it , but his hand withered and dried vp . olaus magnus was of opinion , that they were confined thither to some strange purpose , that when their trance was expired , they might either discouer strange visions reuealed vnto them , or else they were to teach and preach the christian faith to infidels , who neuer knew the euangelicall doctrine . i spake before of certaine notes or indubitable marks by which the good spirits or angels might be distinguished from the bad genij or euill daemons . it shall not be amisse to amplifie that point somewhat more by circumstance , and illustrate it by historie . the good angels are imployed in nothing saue the honour of god , and the profit and preseruation of good men . when on the contrarie , the caca-daemons aime all their enterprises and endeauours to derogate from gods worship , and assume it to themselues ; and by their flattering deceptions and oily insinuations with man , to worke the vtter subuersion both of soule and body . for as sathan hath the power to transforme himselfe from an ougly diuel to an angell of light ; therefore ought we to haue the greater care , both to distinguish him in his shape , and discouer him in his nature . for all apparitions whatsoeuer , which persuade to blasphemie , superstition , lying , man-slaughter , luxurie , or any other thing execrable , doe infallibly proceed onely from the diuell . againe , that spirit that coueteth to be adored , or that prompts vs to desire knowledge in things curious and vnnecessarie , or that counterfeits it selfe to become a subiect or seruant to man , by the vertue of any herbe , stone , mettall , wood , or other creature , he is a diuell . those also that put themselues vnder any certain constellations , by which to beget rare and prodigious effects , whereby the worke is taken from the creator , and attributed vnto his creatures the starres ; those are diuels . in briefe , all those operations , conjurations , incantations , abjurations , murmurations ; all those conuenticles and nightly assemblies in places desart and remote , of witches , sorcerers , magitions , conjurers , and such like , haue the great diuell himselfe for their authour and abettor . in a chronicle belouging to the house of the frier minors in auergne , this historie is related : this couent hauing liued long in contented pouerty and peace of minde , as saint francis their founder had left them ; the diuell enuying theit abstinence and strictnesse of life , takes vpon him the shape of a seruant , and insinuateth himselfe into a noblemans family , whose house was not far from the monasterie ; to whom he was so diligent , and appeared so obseruant in all things , that hee made him his steward , committed all his affaires vnto his charge , and gaue him the gouernment of his whole house and family . hauing crept into this great credit and fauour , and obseruing that his lord and master was of a penurious and gripple condition , and although this poore religious brotherhood was placed neere him , yet he neuer at any necessitie relieued them with any charitable largesse or almes . of whom when mention was made in any discourse betwixt his lord and him , this subtill impostor began exceedingly to commend their sanctitie and asperitie of life ; and persuaded his master , that he could performe no one act so acceptable vnto god , and profitable for his soules health , as to relieue this fraternitie with a free and bo●ntifull hand . his words proued so effectuall with his lord , that thinking to do a meritorious act , hee sent them dayly full dishes from his table , vpon the open dayes flesh of all sorts , and vpon their dayes of fast , of fish the most curious and delicate that could be prouided : so that in a short time the good friers had left the care of their bookes , to take charge of their bellies ; and neglected their deuotions , to feed high , and drinke hard . which being obserued by one of the seniors of the societie ( who much grieued that they had fotsakeu their former austeritie , to embrace such a dissolute life ) and perceiuing whence they grew to be such libertines , he tooke with him one of the same fellowship , a man of his own strict conuersation , with purpose to giue the nobleman a visit . who making them friendly and courteous entertainment , this frier amongst other discourse , demanded of the lord the reason why he , being so many yeares together so sparing and close-handed toward his brethten , was of late grown so profusely bountifull ? who answered , that it was at the great intercession of his iust and faithfull steward , whom he much loued , and no lesse trusted . the religious man desired that he might be acquainted with this good seruanr . to which motion the nobleman was very willing , and caused him to be enquired for and called into his presence . who after much delay being forced to shew himselfe , the deuout man by some secret marke or other ( before spoken of ) knowing him to be a wicked spirit , hee instantly disappeared and was no more seene . thus the impostor being discouered , to the great wonder of the nobleman ; the good frier returning backe to the monasterie , told to the brotherhood what had happened : by which hee reduced them to their former deuotion and austeritie of life . against these subtill temptations of this crafty and deceitfull pannurgust , there are no such profitable and wholsome preuentions as fasting and prayer : as appeareth by that of antonius laverinus , the vnblemished authoritie of whose name we haue vsed before , the better to countenance some former histories . he comming by godly meditations , to heale a daemoniacke , or one possessed with a diuell ; after he had vsed certaine holy and deuout prayers , such as are vsed in the like exorcismes , the obstinat diuell began to menace him , and told him that hee would be with him that night , to his great terror and affright , and therefore wished him to prepare himselfe against his expected comming . to whom he againe as confidently answered , that if he failed of his word , and kept not his promise , he would hold him for one of the basest and most abject diuels that fell with their arch-captaine lucifer . that night anthon. laver. heard him knocke three seuerall times at his chamber doore , and suspecting him to be the diuell , betooke himselfe to his deuotions and prayers , commending his safetie to the protection of god and his good angells , and made no other answer . the diuell went then to the top of the house , and began to vntile the roofe , as if hee purposed there to make his entrance . but hee continuing his godly meditations , was no further troubled , but slept quietly the remainder of the night . the next day comming againe to visit his patient , whom the diuell had possessed ; after he had prayed with her a while , he began to vpbraid the diuell of promise-breach , and told him that he had neither visited nor terrified him , no not so much as entred his chamber , which he bragged and boasted he would do . to whom he replied , that he was at the doore and knockt ; & moreouer , that hee had vntiled a grear part of the house , but had no power to enter , the place being so munified and defended by his holy supplications . nay more , if all the legions of hell should haue attempted it , it had been in vaine , since there is no inuasion or irruption to bee made by them into a place sanctified and made holy by prayers and blessings of holy and deuout men . he then profered the diuell to remoue his bed into any other open place , where was no roofe nor couering : but he refused to meddle with him vpon any termes . so that by his pious and christian endeauour he was exterminate and cast out , neuer troubling the good woman after . most true and vndoubted it is , that the inuocation of the holy name of god is a most preseruatiue amulet or sweet-smelling confection , to expell all the noysome and pestilentiall sauours , by which hee seekes to poyson and infect the soule of man. or like the heart and liuer of the fish layd vpon the coles by tobit in his marriage chamber ; the perfume whereof being smelt by the euill spirit , confines him into the vttermost parts of aegypt . i come now to the miserable and most remarkable ends of the most notorious and infamous magitions . amongst whom , simon syrnamed magus ( from his prestigious and diabolicall act ) may claime a kinde of priority and precedence ; wherefore i rank him in the first place . he by the diuels assistance hauing long deluded the people with many stupendious and prodigious nouelties , grew to that height of opinion , not onely amongst the vulgar and vnletter'd sort of people , ( who are ready to admire euery mountebanke and ●ugler ) but had purchased himselfe that credit and reputation with the emperour and senat of rome , that they were not willing onely to celebrate his name and reuerence his person , but they concluded and agreed to conferre vpon him diuine honors ; causing an altar to be erected , with this inscription , simoni sancto deo , to simon the holy god . notwithstanding hee had thus blinded the eyes , and deluded the sences of such an vnderstanding nation ; yet he himselfe knew , that whatsoeuer he did was but deceptio visus , meere jugling trickes and legerdemaines . therefore when he beheld the holy apostles to worke true miracles meerely and immediately by the powerfull hand of god , and in the name of our redeemer , hee offered them a great summe of money to purchase from them the gift of the holy-ghost ; as knowing that to be reall and essentiall , and his spells and riddles to be nugatorie and vaine . nicenus commemorateth diuers of his seeming wonders . he hath ( saith he ) made statues and images to moue and walke ; he flung himselfe into the fire , and wrapt himselfe in flames , and not been burned : he hath flowne in the aire ; and of stones made bread that hath been eaten ; he hath changed himself into a serpent , and could take vpon him the shape of any beast whatsoeuer : he would many times appeare to haue two faces , and harh turned himselfe into an heape of gold : at feasts and banquets he would shew strange apparitions ; all those dishes and chargers appointed for the seruice , brought vp the meat of themselues , without any seene to support them ; and the bowles and glasses offered themselues of their owne accord into the hands of them who had an appetite to drinke . but after all his cheating , jugling , and prestigion , ( if i may so call it ) flying in the aire ; at the prayers of saint peter his spells failed , and his incantations deceiued him , so that falling precipitate from on high , he brake all his bones to shiuers . and this of his execrable art was the miserable end . now of those iuglers that make a trade and profession thereof , and do sell their trickes for money , there are diuers examples . of one zito a bohomian , an expert and cunning inchanter , iohannes dubravius thus writeth . vincestaus emperor and king of bohemia , hauing entred into league and affinitie with iohn duke of bauaria , by taking to wife his daughter sophia ; the father in law hearing his sonne to be much delighted in sports and especially in jugling and prestigious conueyances : hee caused a waggon to be furnished with such like implements and properties , fencers weapons and the like , to furnish seuerall pastimes , and carried them with him to the city of prague , where the emperour then kept court. now when the most excellent amongst the bauarian magitions had presented himselfe on the stage to shew the princes and the rest of the spectators , some rare nouell and wonderment , presently appeares ( vnknowne and vnexpected of the other ) one zito belonging to vinceslaus , with his mouth gaping and drawn to either eare ; and comming neere to the bauarian , he seemed to eat and deuoure him cloathes and all , saue his shooes , which were somewhat durty ; and those ( as if his stomack would not disgest them ) he cast vp againe . then , as if his belly had bin troubled with this vnaccustomed dyet , he retyred to a great vessell full of water which was placed by , and making shew as if hee would ease himselfe , and exonerate his body charged with such a burthen , he presently deliuered vnto them the bauarian conjured out of the tunne , wet from head to foot , to the great admiration and laughter of the multitude . which strooke such a terror into the rest that came to shew themselues and their cunning , that not one of them after that durst appeare in the sight of zito . olaus magnus writeth , that one gilbertus contending with his master and tutor , which was the best experimented in arr magicke , ( which they both professed ) the archi-mage or teacher , whose name was catillus , produced a small staffe , inscribed with gothicke or ruthnicke characters , and cast it vpon the ground : which the scholler gilbert taking vp , he presently grew stiffe and hard , and was instantly conueyed into an island called latus veter , ( which lies within the dominion of the astro-gothes ) and in a cauerne there was finally confined . it is likewise reported , that before a publique assembly of the nobilitie and others in the court of a great king , two famous magitions contended , which of them should haue the precedencie for skill ; and in the triall it was concluded betwixt them , that by turnes neither should refuse what the other commanded him to do : to which couenant they had both past their oathes in the presence of all the spectators . the first who was to begin , commands the other to put his head out of a casement : which was so sooner done , but instantly there appeared to grow out of his forehead an huge paire of harts hornes , of that height and greatnesse , that it was not possible to draw his head in againe ; and thus he kept him for a good space , to the peoples great sport and laughter . but at length being released , and gtowing angry and impatient of such an injurie , and ( as it seemes ) dealing with a greater and more powerfull diuel , he bethought him of a more deepe and dangerous reuenge : he drawes with a cole the picture of a man vpon the wall , and commanded the former magition who had before insulted ouer him , to enter and hide himselfe within that effigies . but he seeing before his eyes the terrour of imminent death , began to quake and tremble , and beseech him on his knees to spare his life . but the other inexorable , injoyned him to enter there , as he had commanded : which hee with great vnwillingnesse being inforced to doe , the wall was seene to open and giue way to his entrance , and shut againe , but neuer returned his body backe dead or aliue . more gentle and of lesse malice were those iudifications and deceptions of zedechias the iew , who liued in the time of ludovicus pius . he tossed a man into the aire , and dismembred him peece-meale limbe from limbe , and after gathering them together , re-jointed him , and made him whole and sound as at the first . he seemed also to deuour and eat vp at once a cart full of hay , the carter and horses that drew it , with their teeme-traces and all . but in the end , for poysoning charles the bald king of france , he was drawne to pieces by foure wilde horses . a certaine lady ( descended from the earles of andegonia a prouince of france , from which family henry the second , king of england , deriueth his descent ) was a great inchantresse , and as polidorus testifies , comming one day into the church where the holy sacrament was to be administred , the diuell her master snatched her vp aliue , and carried her through a window , her body nor any part thereof being euer seene after . iamblicus , who had for his magicke skill great estimation amongst the people , at length ( as eunapius hath left related ) despairing by reason of his former wicked courses , dranke poison and so died . empedocles of agrigentum ( who as suidas saith , for those black gothicke arts had great name and fame ) when as the etesij or easterne windes blew vehement and high , insomuch that the fruits were in great danger of blasting , caused certain asses to be stript out of their skinnes , and with diuers vnknowne charms and murmurations vttered , commanded them to cease their tempestuous gusts . to which they seemed to obey ; insomuch that he was called ventorum coactor , i. the tamer of the windes . of himselfe hethus boastingly sung : pharmaca queis pellas morbos tristemque senectam , percipies , quae cuncta tibi communico soli : compescesque truces ventorum rite procellas ex orto insanis , &c. ¶ thus englished : med'cines from me , diseases how to cure , and make sad age in strength long to endure , thou shalt receiue , with things of higher rate , which solely i 'le to thee communicate . the stormy windes thou shalt command to cease , lest their mad gusts destroy the earths encrease . i 'le teach thee how the riuers to reclaime , and force their streams to turne from whence they came . calmes from the midst of tempests thou shalt bring , cause timely showres in haruest or in spring ; and at thy pleasure make the welkin cleare or if thou call'st on dead ghosts , they shall heare . but what was the end of this great boaster ? notwithstanding his practise and proficience , his profound learning and iudgement , his great respect that he had from the philosophers of his time , and the reuerend opinion conceiued of the multitude ; yet this great artist ended his dayes most wrerchedly , in the sulphure flames of aetna . in a certaine part of germany we reade of a circulator or jugler , who amongst many other his illusions , standing in the midst of a throng of people , he would aduance himselfe into the aire , and in his flight a woman hold him fast by the heele , and behind her a yong childe hold by one of her heeles ; and thus they would sport in the aire many houres together . but notwithstanding all his agilitie and cunning , being brought within the lapse of the law , for certain sorceries and witchcrafts , he was burnt at a stake , being then forsooke of the diuell when he had most need of his aid . nicetas reporteth of a sorcerer called michael sidecita : this fellow sporting with others vpon the battlements of the great imperiall palace in constantinople , in that part that prospects vpon the water , he spied a lighter or boat which was laden with pots , pipkins , portingers , dishes , and all kinde of earthen vessels , some plaine , some curiously painted with diuers colours ; and to shew some sport with those courtiers that were in his company , by whispering some magicke charme to himselfe , hee caused the owner of the boat suddenly to arise from his seat , and with his oare neuer cease beating the brittle vessels vntill hee had almost pownded them to pouder . which done , hee was perceiued to recollect himselfe , and after to wring his hands and pluck himselfe by the beard , and to expresse signes of extraordinarie sorrow . and after being demanded , what madnesse was in him to make such spoyle of his wares , as where before they were all vendible , now to make them worth nothing ? hee sadly answered , that as hee was busie at his oare , hee espied an huge ougly serpent crawling toward him and ready to deuour him ; who neuer ceased to threaten his life till hee had broken all his merchandise to pieces , and then suddenly vanished . this the conjurer did to make his friends sport , but he was suddenly after drowned in earnest . gulielmus nubrigensis writeth of an english magition called eumus , who was likewise an heretique , and was wont to shew the like prestigious trickes to the people . he could so effascinat the eyes of the spectators , that he seemed to feast great princes , lords , and barons at his table , furnished with store of seruitors and waiters extemporarie , dishes with delicates being brought in , and all the rarieties that could be imagined , with waiting-gentlewomen of extraordinarie beauty and feature attending ; the court cupboords being richly furnished with siluer and guilt plate . hee would likewise shew them pleasant and delightfull gardens , decked with all sweet and fragrant floures ; with greene orchards , planted with trees that bare all manner of ripe fruits euen in the depth of winter . yet he that could do all these things could nor preserue his owne life : for being condemned by the councell of rhemes , he suffered by fire , notwithstanding his many and loud inuocations on the diuell for helpe to deliuer him from that torture . scafius a notorious sorcerer in the jurisdiction of berne , would brag in all places where he came , that to escape the persecution of his enemies , he could at any time trans-shape himself into the likenesse of a mouse . but when the diuine iustice thought fit to giue a period to his insolencies , being watched by some of his enemies , they espied him in the sunne , sitting in a window that belonged to a stoue or hot house , sporting himselfe in that shape : when comming behind him when he least suspected , they thrust their swords through the window , and so slew him . in like manner that great magition of newburg , who sould a bottle of hay in stead of an horse ; being twice apprehended , and hauing twice by the diuels help escaped out of prison ; the third time hee was forsaken of his great patron , and deliuered vp vnto death . i will conclude with the great archi-mage of these our later times , cornelius agrippa ; who when he had spent the greatest part of his houres and age in the search and acquisition of this blacke and mystical science , yet doubted not to write after this maner : the magitions by the instigation of the diuell , onely in hope of gaine and a little vain-glory , haue set their mindes against god , not performing any thing that is either good or profitable vnto men , but leading them to destruction and errour . in whom whosoeuer shall place any confidence , they plucke gods heauy judgments vpon themselues . true it is , that i being a yong man writ of the magical art three bookes in one volume , sufficiently large , which i entituled , of hidden philosophie ; in which wheresoeuer i haue erred through the vaine curiositie of youth , now in my better and more ripe vnderstanding i recant in this palinode . i confesse i haue spent much time in these vanities ; in which i haue onely profited thus much , that i am able to dehort other men from entring into the like danger . for whosoeuer by the illusion of the diuell , or by the operation of euill spirits , shall presume to diuine or prophesie by magicke vanities , exorcismes , incantations , amatories , inchanted ditches , and other demoniacall actions , exercising blasphemous charmes , spels , witchcrafts and sorceries , or any thing belonging to superstition and idolatrie ; all these are fore-doomed to be tormented in eternall fire , with iamnes , mambre , and simon magus . these things this wretched man writ , who saw the best and followed the worst . for he continued in that execrable studie to his end ; and hauing receiued a promise from the diuell , that so oft as age came vpon him , so oft his youth should be renewed , and so liue euer ; he commanded his owne head to be cut off , in hope instantly to reuiue againe . but ( miserable that he was ) he was cheated in his confidence by that great deceiuer , in whom hee most trusted ; by which he made both soule and body a sudden , though long expected prey to the diuell . there can scarce a sin be imagined more hatefull to god , than magicke : by which the couenant made with him being violated , the sorcerer entreth a new with the diuell ; in which open war is proclaimed against god , and a treaty of peace first debated and after concluded with sathan . god himselfe saith by the mouth of his seruant moses , if any turne after such as worke with euill spirits , and after soothsayers to go a whoring after them ; i will set my face against that person , and will cut him off from amongst his people . and againe , if a man or woman haue a spirit of diuination or soothsaying in them , they shall die the death , they shall stone them to death , their bloud shall be vpon them . reade deutronomie , cap. . vers . . let none be found amongst you that maketh his sonne or his daughter to goe through the fire , or that vseth witchcraft , or a regarder of times , or a marker of the flying of fowles , or a sorcerer , or a charmer , or that counselleth with spirits , or a sooth-sayer , or that asketh counsell of the dead : for all that do such things are abhomination vnto the lord ; and because of these abhominations the lord thy god doth cast them out before thee . thus we see , as well by the scriptures themselues , as by the ciuill lawes of kingdomes , all such as shall separate themselues from god , and enter into conuerse and fellowship with sathan , are cursed in the act , and ought to be extermined from all christian churches and commonweales . the emblem . a moth or silk-worme creeping from an old stocke or trunke of a tree , and turned vnto a butter-fly . the motto , ecce nova omnia , behold all things are made new . complying with that which wee reade in saint pauls second epistle to the corinthians , cap. . vers . . therefore if any man be in christ let him be a new creature : old things are passed away , behold all things become new . and ephes. . . that you cast off , concerning the conuersation in times past , that old man which is corrupt through the deceiuable lusts , and be renewed in the spirit of your minde , and put on the new man , which after god is created vnto righteousnesse and true holinesse . the emblem is thus exprest : truncus iners eruca fuit , nunc alba voluctis , ambrosium coeli corpore gaudet iter : antea vermis erat , mutatio quanta videtis corporis antiqui portio nulla manet . vestis , opes , habitus , convivia foedera mores , lingua sodalitium gaudia luctus amor . omnia sunt mutanda viris quibus entheus ardor , terrhenae decet hos faecis habere nihil . ¶ thus paraphrased : a meere trunke was the silke-worme , now it flies , a white bird sporting in th' ambrosiall skies . before a worme : what a great change is here ! of the first shape no semblance doth appeare . garments , wealth , banquets , contracts , mannors , ioy , loue , language , fellowship , change must destroy . " such men whom diuine ardor doth inspire , " must of this terrhene drosse quench all desire . after which change followeth eternity . and of the saints and elect it may be said , parva patiuntur , vt magna potiantur ; smal are the things they suffer in this world , compared with the great things they shall receiue in the world to come . we reade , dan. cap. . vers . . thus ; and many of them that sleepe in the dust of the earth shall awake to euerlasting life , and some to shame and perpetual contempt : and they that be wise shall shine as the brightnesse of the firmament ; and they that turne many vnto righteousnesse , shall shine as the starres for euer and euer . moreouer , iob . for i am sure that my redeemer liueth , and he shall stand the last on the earth . and though after my skinne , wormes shall destroy this body ; yet shall i see god in my flesh , whom i my selfe shall see with mine eyes , and none other for mee , &c. aeternus non erit sopor ; death shall be no euerlasting sleep . iohn . . maruell not at this ; for the houre shall come in which all that are in the graues shall heare his voice ; and they shall come forth that haue done good , vnto the resurrection of life ; but they that haue done euill , vnto the resurrection of condemnation . saint augustine in one of his books saith , resurgent sanctorum corpora sine vllo vitio , sine vlla deformitate , sine vlla corruptione , in quibus quanta facilitas , tanta foelicitas erit . i. the bodies of the saints shal rise againe , without any defect , without any deformitie , without any corruption ; in which there shall be as much felicitie as there is facilitie . and schoonaeus , ex d. hieron . seu vigilo intentus studijs seu dormio semper : iudicis aeterni nostras tuba personat aures . whether i waking study , or sleepe , still the iudges last trumpe in myne eares sounds shrill . i conclude with iacobus catsius , de eternitate , in these words : cum suprema dies rutilo grassabitur igni , perque solum sparget fulmina perque salum . protinus erumpet gelido pia turba sepulchro , et tolletur humo , quod modo vermis erit , hic c●i squallor iners , cui pallor in ore sedebat . veste micans nivca , conspiciendus erit . alma dies optanda bonis , metuenda profanis , ades & parvum suscipe christe gregem . ¶ thus paraphrased : when the last day with wasting fire shall shine , disperst through earth and sea beyond each line ; straight from the cold graue shall arise the iust , and breathe againe , who late were wormes and dust . he in whom squallid palenesse lat● hath beene , clad in white shining vesture shall be seene . o day , the good mans joy , the bad mans feare , ( that christ his small flocke may receiue ) draw neare . a meditation vpon the former tractate . i. betimes awake thee , and vnto sad and serious contemplation dull soule betake thee ; thy selfe retyre , and after the great god of thy saluation with care enquire . withdraw thy selfe within thy hearts close center , whither , saue him alone , let nothing enter . ii. then let thine heart thus say ; my god , let me behold thy face ; shew in what part , or in what ground of the vast world ; what corner , or what place thou mayst be found ? how shall i finde thee , if thou bee'st not here ? or why not present , being ev'rywhere ? iii. 't is thou excellest , and in thy great incomprehensible light for euer dwellest . how can fraile eyes a glory that 's so luminous and bright by sence comprise ? yet of thy grace so much to me impart , that , though it check my sight , 't may chere my heart . iv. who shall abide thine anger , if thou beest insenc't with vs ? or if thou hide from vs thy face , poore wretches then how darke and tenebrous would be our place ? without the lustre of thy louing kindenesse , grope should we euer in egyptian blindenesse . v. great god imprint the seraphs loue into this heart , scarce mine ; once flesh , now flint : stirre vp an heate in this my frozen brest , by pow'r diuine , i thee entreat ; and neuer let thy grace from me remoue , since loue is god , and thou my god art loue. vi. it was th' ambition of knowing good and euill , that first brought man to perdition . the cherub who is knowledge , and can teach vs as we ought , our god to know , is he , the first transgressors did expell , and chac't from the blest place , in which they fell . vii . iust is the throne ; iudgement is thine , ô god , and it pertaines to thee alone : in ballance ev'n , vnpartiall thou weigh'st all that doth remaine in earth or heav'n . yet though all iustice be to thee assign'd , in thy good grace let me thy mercy find . viii . as thou art iust , beyond all apprehension , all opinion ; ev'n so we trust , that since to thee with maiestie , likewise belongs dominion of all that bee : thou , which with mighty sway the world maintainst , wilt pitty haue of those o're whom thou raign'st . ix . the vertues they in their high classe vpon thy will attend , and it obey : ready they are in dangers , those that feare thee to defend , and still prepare , in hostile opposition to withstand sathan , with all his proud infernall band. x. the heav'nly pow'rs as ministers about thy seruants wait , and at all how'rs assistant bee , from such as would our soules insidiate , to set vs free . and when these champions in the list appeare , the tempter flies , surpris'd with dastard feare . xi . should the great prince of this vast world muster his hellish legions , vs to convince ; from water , aire , the earth , or any of the other regions , to make repaire : where any of the principats are nam'd , they leaue the place , confounded and asham'd . xii . proud lucifer the first of angels , bearing name of light ; who durst prefer himselfe before his pow'rfull maker the great god of might , whom we adore ; was in an instant by prince michael cast from high heav'n , into the lowest hell. xiii . gabriel , imploy'd i' th' virgin mothers blest annuntiation , mankinde o're-ioy'd , he first proclaim'd vnto the world , the lord of our saluation , emanvel nam'd : who though on earth revil'd and dis-esteem'd ; yet by his suffring , mankinde he redeem'd . xiv . o holy , holy , holy , three persons , and but one almighty god , vnto thee solely our pray'rs we tender ; and in thy kingdome hoping for abode , freely surrender our soules and bodies . whilest we li●e , when die , protect vs with thy heav'nly hierarchie . obsecro domino ne desperem suspirando , sed respirem sperando . finis . a generall table . the contents of the first tractat . to proue there is a god , from the conscience , the stars , earth , beasts , riuers , sea , globe , man. pag. , . poets and philosophers concerning the deity . . the same illustrated by historie . . sacriledge punished . . religion from the beginning , with the multiplicity of gods among the gentiles . ibid. the historie of syrophanes . . of idolatry and superstition . . the originall of idolatry . . of the atheist , with arguments against atheisme , . of chance and fortune . . illustrations to confute atheisme . . the death of lucian . atheos . . a paraphrase vpon chap. . of the booke of wisedome , against atheisme . . what atheisme is . . seuerall sorts of atheists . . gratitude toward god taught vs , by beasts , birds , &c. . atheists confuted by their owne oathes , by reason , &c. ibid. by philosophie , by scripture . . a deity confessed by idolaters , . proued by acquiring after knowledge . ibid. by the ethnicks , by the oracle , by the sybils , &c. . miracles at the birth of christ. . herods temple and that at delphos burnt in one day . . the sect of the sadduces , with ridiculous tenets of the atheists , proposed and answered . . atheisme defined . . lawes amongst the gentiles against atheisme . ibid. atheists how punished . . iudgements vpon atheisme , and of lucian , . of timon , his life , death , &c. ibid. prodigious effects of atheisme . holy-dayes obserued amongst the gentiles , ibid. women famous for chastitie and pietie . . mortall men immortallised , . of the semones , ibid. of diuers branded with impietie , . bad wiues , naughty husbands , wicked mothers , vnnaturall daughters . of selfe-murthers and idolatry , idols named in the scriptures , strange subtilties of the diuell , . prodegies wrought by the diuell in idols , the malice of the diuell . augures amongst the greeks and romans , . aruspices , auspices , augures , . the vanitie of augurie , . of idolatry in generall , . an emblem , . a meditation vpon the precedent tractat , . the contents of the second tractat . vvhence the multiplicity of gods came , . the vnitie of the god-head , . arguments to confirme it . , . the power and operation of the planets , . the sybils , of god , . the oracle , of god. . the god-hoods vnitie not to be diuided , . the same illustrated , . the manichees , . mans attributes giuen to god , how far they extend , ibid. gods appellations in scripture , . of the trinitie , . reasons why christ is called our god , . christ typically figured in aaron , . obseruations of the trin. in vnitie , &c. . orators and philosophers of god , . of gods vbiquitie , . hiero and simonides , . proper names belonging to god , . idolatry brought from asia into italy . . reasons why atheists doubt of god , . pregnant reasons to proue a deity , . from the poets and philosophers , , . apothegmes concerning god , . further of the poets , , , &c. hierogliphyckes of god , the vadiani of god , attributes belonging to god , . god in all tongues stiled by foure letters , . the fathers , of the trinitie , . philosophers sentences of god , . comparison for the further illustration of the godhood , . an emblem , . a meditation , . the contents of the third tractat . the three diuisions of the world , elements , terrest . coelest . super-coelest . . cabalists and rabbins of moses ark. . a consimilitude betwixt the arke and the world , ibid. a second consimilitude , . a third consimilitude , . the best philosophers , of the premisses , ibid. creatures participating diuers elements . . man● wisedome , the wisedome of the world , the birth of wisedome , . her beauty , honour , sweetnesse , and effects , . her fruitfulnesse and power , . at what time time began , . the creation of the sun and moone , . their seuerall offices , . of the stars and planets according to the poets , arctos , major , minor , the serpent bootes , corona , hercules , . lyra , olor , cepheus , cassiopeia , andromeda , perseus , auriga , serpentarius , sagitta , . aquila , delphinus , equus , deltoton , pistrix , lepus , orion , . lelaps , procion , argo , centaurus , ara , hydra , . notius , galaxia , . of the twelue coelestiall signes , and first of aries , ibid. of taurus and the hyades , . of gemini and cancer , . stars called asini and of the lion. . of virgo , or the coelestiall maid , . the seuen deadly sinnes , . the storie of icarius and erigone , . fruits of drunkennesse . . a remarkable story of a dog. . arctu●●us , canicula , libra , scorpio , . sagittarius , . capricornus , aquarius , . pisces , . the birth of venus , . of the worlds originall , ibid. the inuention of letters , writing , &c. . of cities . the ages , . grammar , rhethoricke , logicke , memorie , geometry , musicke , &c. . against those who maintaine more worlds , or the eternitie of this , . the death of aristole , . the nobilitie of mans conceit , . annus magnus , vertens , mundanus , ibid. the ridiculousnesse thereof , . the definition of the world , . the fathers concerning the world , . the poets of the world , and ruin thereof , . the philosophers , of the world , . the world defined , . philssophers , of the beginning of the world , . creation , from atomes , number , infinites , &c. . against curiositie and vaine questions , . of the foure elements , . the poets of the ages , . the golden age , . the siluer and brasen age , . the iron age , . a diuision of mans age , . of the yeare called climatericall , . illustrations of the signes coelestiall , . the order of the starres and the austral circle , . draco , artophilax , . corona , lyra , the death of orpheus , &c. . the pleiades , virgiliae , &c. . cometa , the motion of the sun , the bisext or leap-yeare , . the eclipse , rules to know faire or foule weather by the sun , . philosophers and poets of the moone , . coniecture of weather by the moone , . an emblem . . a meditation , . the contents of the fovrth tractat . the three ternions of angels , with their seuerall offices , . how they are concatinated among themselues , . of such as hold there be no angels nor spirits , . their opinions confuted angels and spirits proued from dreams , ibid. the dreames of simonides , sylla , m. artorius , calphurnia , iulius caesar , amilcar , &c. . the old and new testament of dreams , . angels visible , and of euill spirits , . rabbi achiba concerning spirits , . abram avenzara and rabbi azariel , of loue and hate . . a story of an emperor and two beggars , . of poets and poetry , ibid. a meditation of death , . honour due to poets , and done vnto them of old , . a nomination of some of our moderne poets , . buchanans complaint , that the muse is so neglected , . buchanans epigram , . spirits saturnine , iovial , and mercurial , . the essence of angels , . sundry opinions of the fathers concerning angels , , to proue them incorporat , . the lateran councell of angels , . the difference of their knowledge , . foure angels over the foure windes , ibid. ouer euery heauen or sphere , . angels of the zodiacke their offices and names , ibid. foure angels ouer the foure elements , . the obiect of gods will in the creation , , angels the first creatures , made with the light pure : the charge they haue ouer man , ibid. seuerall imployments of angels in the scriptures , . dreames defined , . eudemus , galen , q. catulus , sophocles , alexand . philosoph . sfortia , m. antonius , torellus , alcibiades , croesus , atterius ruffus , cambyses , aspatia , tit. attinius , their dreames , ● &c. histories concerning predictions , of nero , philip of macedon , &c. . dioclesian , henry king of france , . plato's opinion of spirits , . spirits of diuers qualities , and of the socraticum daemonium , . histories of the same , ibid. s. augustine of the power of spirits , . strange opinions of spirits , and that none can be mortall , . a discourse of death from the poets , . from the philosophers , . from the fathers , . a dialogue concerning death , interpreted from lucian , . of constancie in death , . a contented life , . further of poetry and poets , . a nomination of many famous greeke poets , . the miserie that attends the muse , illustrated by the sad fate of many antient poees , . ioh. campanius to that purpose , . m. edm. spencers complaint , . faustus andrelinus the like , . a spanish prouerbe interpreted , . that spirits can transport men or beasts , . histories of strange transportations , . a story of a centurion , . of a captiue , . a nobleman of insubria , . transportation of witches , . antonius leo , . paulus grillandus of witches , . medea , . the velocitie of spirits . . histories to proue the same , . an emblem . . a meditation , . the contents of the fifth tractat . gods power , wisedome , and goodnesse in the creation , . the concordance betweene the seraph and the primum mobile . . betwixt the cherubin and the starry heauen , . betwixt the thrones and saturne , ibid. the golden world , . the concordance betwixt the dominations and iupiter , ibid. of the vertues with mars , . the maleuolent aspect of mars , . of the potestates with the sunne , . of starres that receiue names from the sun , ibid. the trinitie in vnitie figured in the sunne , . concord betwixt the principats and venus , ibid. the arch angels and mercury , betwixt the angels and the moone , . the premisses illustrated , . three religions most profest , . what the iewes say for themselues , . wherein the mahumetan opposeth the christian , ibid. mahomets imposterous miracles , saints , and reliques , . the creation of things according to mahomet : and of his paradise , . the first sow , according to mahomet , and why sowes flesh is not eaten in paradise . . the first mouse , the first ca● , and the joyes of heauen , according to mahome● , . his palpable and absurd ignorance , with his opinion of angels , . aridiculous tale in mahomets alcaron , . of the priscillians and manichees , exploded heretiques , . wherein blessednesse consisteth , according to the manichees , . of truth , . the philosophers and fathers , of truth , . the poets , of truth , . an exce●lent discourse of cardinall pascalis , of truth , . truth constant , and subiect to no change , . religion grounded vpon truth , . religion defined , against those that make it a cloake for hipocrisie , . three opinions concerning christ , . iosephus , pontius pilat , &c witnesses of christ , . an epistle of pliny to trajan the emperor , concerning christians , . diuers ethnieke princes who fauored the christians , . caesar maximinus his oration concerning christians . and of cublay emperour of tartaria , . what a miracle is , . wonders in nature , . of christs miracles , . origen , greg. chrisost. &c. of the virgin mary , . christ miraculous in his birth , life , doctrine , and death , , &c. twelue grieuous sufferings of christ , . of the great eclipse at his death , . the life and death of mahomet , , &c. beza his epigram of religion , . pope greg. of christs death , . an emblem , . a meditation , . the contents of the sixth tractat . a discourse of the heart of man , . the inconstancie of mans heart , . how many wayes the heart of man is insidiated , ibid. how it may be reconciled to the creator , . sundry opinions concerning the creation of angels , . angels created with the light , . lucifers glory in his creation , . he is figured in tyrus , . the creation of man , the soule , the body , and what man is , . the incarnation of christ reuealed to the angels , . lucifers rebellion the cause thereof . the battell betwixt michael and the diuell , . the fall of angels , and the weapons vsed in the battell , . how long lucifer remained in glory , . the power he hath since his fall , ibid. the fall of adam , his offence and punishment , . of hell , according to the poets . tibullus , . virgil , seneca , valer. flacchus , lucretius , &c. . of hell , according to the scriptures and fathers , . the torments of hell , . the seuerall denominations of hell , ibid. lucians dialogue called nycio manteia , i. an answer from the dead , . the cause of menippus trauell to hell , . the ciuill lawes compared with the doctrines of the poets , ibid. the vanitie of philosophers , and their wranglings discouered , . lucians meeting with the magition mithrobarzanes , . his superst●tions● and incantations discouered and derided , . a description of his passage to hell. . of minos the iudge , with his proceeding against the prisoners , . diuers great men arraigned and sentenced , . a description of the torments , . of the heroes and demy-gods , . the equalitie that is in hell , . a comparison of the life of man , ibid. great men on earth how vilified in hell , . the estate of socrates , diogenes , and the like , in hell , . a decree made in hell against rich men , ibid. tyresius his counsell , what life is safest to leade on earth , . menippus his passage from hell , . further discourse of the heart of man , . manlius of the ambition of mans heart , . the instabilitie and corruption thereof , . further , of the creation of the angels , when and where , . the angelicall nature how vnderstood , . diuers questions and difficulties concerning angels reconciled , . the order that god vsed in the creation , . angels immutable , and that no soule but hath an angell to attend it , . what best pleaseth the angels . they gouerne nations . angell a name of office , not of nature , . nazianzen of the angels , . of the forming and fashioning of man , ibid. the three dignities of the soule , and the end why man was created , . three great gifts bestowed on man in the creation , ibid. three opposit euils , a iust measure of mans body , ibid. three sorts of liuing spirits created by god. , of the soule of man , . the philosophers concerning the soule , . iohannes de canis a florentine physition , . the poets of the soule , . of man in generall , . against such as deny the resurrection , . difference betwixt the liues of beasts , men , and angels , ibid. of the birth of man , , the ethnicks of man , ibid. homer with other poets , of man , . adages and emblems of man , . hierogliphycks of man , . ethnicks of hell , . the rabbins of the locall place of hell , . the figure of moloch , lucians dialogue intituled nyciomanteia with sir thom. mores argument thereupon , , &c. the acts of alexander , hannibal , and scipio . , &c , a discourse of hell fire , . reasons prouing the perpetuity of the torments , . an emblem , . a meditation , . the contents of the vii . tractat . vvisedome contemplateth the wonderfull works of god , . the sun , . the moone , stars , rainbow , snow , lightning , haile , mountains , winds , thunder , raine , frost , ice , &c , , &c. the quality and condition of malignant spirits , . diuels retaine their first naturall faculties . the degrees among diuels , of which lucifer is prime , . lucifers figure and description , . prioritie obserued among the diuels , with necessarie obseruations , . the diuels striue to imitate god. . an excellent historie expressing the instabilitie of fortune , ibid. the originall of idolatry illustrated from the former historie . . nine classes of diuels , with their seueral orders , . the sundry names of diuels , and what they signifie , . of the number of angels that fell , more angels than men , more men than angels , . of the motion of angels , ibid. the distance betwixt the eighth heauen and the earth , . all intelligent substances are incorporeall . sathan and the euill daemons bounded in their malice , ibid. the admirable knowledge f spirits , . how and wherein their knowledge is limited , . their equinocating answers in the oracles , ibid. good angels cannot erre , . of contracts made betwixt man and sathan , ibid. the manner of the diuels temptations set down , the better to a●oid them , . pasetis a great magition , ibid. seueral magicke books fathered vpon good and godly men , ibid. seuerall mettals ascribed to euery sundry planet , . the vainnesse of these superstitions discovered , all magicke condemned at paris , . of wilfull ignorance , . salomon , of wilfull ignorance , . the excellencie of knowledge , . of the knowledge of our selues , . the poets , of selfe-knowledge , . the difference betwixt knowledge and wisdom , . the etymologie of wisedome , ibid the excellencie of wisedome , . the wisedome of the iust , ibid. the poets , of wisedome , . wise and witty sayings , . ianus vitalis of antient rome , . sundry apothegmes of orators , captaines , and emperors , . of things prodigious , . of prodegies hapning before the death of princes , . god made not death , . adam , eve , and the serpent , . of spirits that challenge to themselues diuine worship , . the sarronides of gaul , . humane sacrifices performed at rome , . the antiquitie of magicke , as being before the floud , . the seuerall sorts of magicke , ibid. of the witch hercyra , and the magition artesius , . all magicke includes a compact with the diuell , . a strange historie of one theophilus , ibid the manner of homage done to the diuell . of pythagoras and the magition iamnes , a story of the count of vestravia , . the witch oenoponte and others , . of spirits called paredrij , inclosed in rings , and of such as vsed them , . of women that haue changed their sex , . histories to that purpose , . the history of machates and philemium , . spirits that haue possessed dead bodies , . a discourse of astrologie , . philosophers concerning it , . against iudicatorie astrologie , . of mathesis or mathema , . an emblem , . a meditation , . the contents of the eighth tractat . of daemons in generall , homer , tresmegistus , and others , of daemons , their power and practise , . powers and potestates of the aire , . spirits called incubi and succubae , . a story of an incubus and a succubus , . spirits of the foure elements , . spirits of fire , and strange prodegies , . of ignes fatui , ambulones , &c. . spirits of the aire , & strange prodegies wrought by them , . spirits of the water , . a strange historie of two scottish noblemen , of diuers great magitions , . spirits of the earth , genij , lares , larvae , lemures , &c. . discourse of spectars , . further of paredrij or familiar spirits , . a pleasant story of iohn teutonicus , ibid. a strange story of a familiar spirit , . of galeatius sforza and others , , &c. of pride , . the effects of pride , . of pambo , and the pride of domitian caesar , . of sapor king of persia , and others , . of ingratitude , , &c. of michael traulus and others , . scripture and the poets , of ingratitude , . of humilitie , . the fathers , of humilitie , . the poets , of humilitie , . of gratitude , . histories of gratitude , . an hierogliphycke , . an emblem , . the poets extolling gratitude , . the story of a votaresse called christian , . of the mahumetan neffesoglij . . a strange accident hapning in the diocesse of cullein , . a strange and miraculous birth , ibid. diuers other strange relations , ibid , &c. spirits haue no power of the heauens nor starres , . a strange tale of spectars , . stories of the spirits of the aire , and of the indian magi , . strange prodigious things in the aire , . of bruno bishop of herbipol . . the manner how the duke of venice yearly marieth the ocean , ibid. a strange story of hotherus king of suetia and daciae , . strange things of watry spirits , . diuers sorts of spirits of the earth , . a strange disease as strangely cured , . of spectra meridiana , or noone-diuels , ibid. discourse of alastores , . the lamiae or larvae , and stories concerning them , . a desperat aduenture of two bohemian knights , . an emblem , . a meditation , . the contents of the ninth tractat . the power and strength of wine , . of the king , ibid. of women , . of truth , . of zijm , ohim , satyrs , ostriches . &c. . of subterren spirits called cobali , , spirits the cause of earth-quakes , . of treasure kept by spirits , . a strange attempt of a botcher , . a strange story of cabades king of persia , . of spirits called luci-fugi , hob-goblins , robin good-fellowes , fairies , &c. . a strange story reported by fincelius , . of dacius bishop of mediolanum , ibid. a strange story of one recouered to life , . a pleasant story of a spirit of the buttry , . certaine marks to know good spirits from bad , . what shape diuels may assume , and what not , ibid. how euill spirits may be knowne , of musicke , and the velocitie of the heauens and planets , . the ambition of man to search into hidden secrets , . seueral opinions of philosophers touching god , ibid. their opinions of the soule , . and the immortalitie thereof , . of couetousnesse , . the poets of couetousnesse , . the sordidnesse thereof , . the power of gold , . the fathers , of auarice , . historicall examples of auarice , . couetous emperors , . an hierogliphycke , emblem , &c. of couetousnesse , . the witches of warboys , . of seuerall kindes of spirits , . a strange story of a nobleman of silesia , . diuers stories of sylvan spirits , , &c. the seuen sleepers , . a strange story of a spirit , . anton. laverinus and the diuell , . miserable ends of sundry magitions , . empedocles , michael sidecita , and others , , . the miserable end of cornel. agrippa , . an emblem , . a meditation , . finis . errata . pag. , lin. . reade effect . p , , l. . r. one p. . l . r. theognis . p. . l. . r. summus . p. , l. . adde puella . p. , l. . a mistake in the star . p. . l. . r. tenent . p. . l. r. vrbem . p. , l. . r. blessed . p. , l. . for two , r. three . p. . l. , r. the other . p. , l. , r. or . p. , l. . then , r when . p. , l. . r globus . p. , larco , r. lurco , nique , r inque . ni , r. in . p. , l. . r. symptoms . p. , l● . r. flouds . p. , l. , r. tye . p. , l. . r. terram . p. . l. . r. acherontis . p. , l. . alas●e , r. a losse . p. , l. . aine , r. paine . p. , l. vlt. r. cupessas . p. , l. . r. tunnes . p. , l. . r. rependere . l. . r. medullis . p. , l. . r. meus . p. , l. , adde sends . notes, typically marginal, from the original text notes for div a -e god in the conscience . in the stars . the sun. the moon . the earth . the beasts . riuers . fields . seas . the globe of the earth . man. homo microcosmus . hermes tresm●gist . cicer. de nat. deor. lib. . arist. metaph. the poets concerning god. tit. calphur. eglog . . hor. lib. . od. . lucan , lib . de bel. ciuil . metamor . lib. petron. arbit . in fragm . stat. sylv. ti . . meaning the angels . arist. ad antip. aeneas . numa pompil . virg. aenead . epirus . brennus . sacriledge punished . religion from the beginning the multiplicitie of gods among the gentiles . * as twice borne . priap . god of gardens , and one of the semones , i. semi-homines : that were halfe gods , half men against vaine auguries . iliad . aligeris auibus tu me parere iubes — dioph. laced . in antiq. the history of syrophanes . fulg. mythol . sola medicina miseriarum obliuio . idolum ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i species doloris . petr. arbitr . primus in orbe deos secit timor quid site tonsor cum stricta n●nacula , &c. martal lib. . epigram . superstitio , quasi superstitem facere . which was the image bel , which in daniels time was honored in the prouince dura the originall of idolatry . vnus reuera vnus est deus qui fabricauit , &c. aug. lib. . de ciuit. dei. the athiest . dixit insipiens in corde suo non est deus . arguments against atheisme . finis certi●fim . principij sig●ū . ex nihilo , nihil the elements a-against atheisme . casus & fortunae , quid ? motus principium quies . nihil dat qd ' non habet . an illustration against atheisme . a familiar demonstration from plants . from animals . the poets and philosophers , of god. diagoras . the death of lucian , syrnamed atheos . a paraphrase vpon the second chap. of the wisedome of salomon : iob. . . chr. . . . isay . . & . . iob . . ephes. . . isay . . psal. . , . mat. . . ier. . . gen. . . gen. . . . cap. . vers . . cap. . : chr. . . cap. . . prov. . . iob. . . psa. . & . pro. . . & . . iam. . . . what atheism is , doctor doue in his confutation of atheisme , cap. . gal. . euen then when yee knew not god you did seruice vnto them which by nature are not gods. rom. . they worship the sun & moon . psal. . who say , god hath forgotten ; hee hideth his face and will not see . cor. . . iud. . such was pharaoh , exod. . and rabshakey , reg. . . doctor doue , in his booke against atheism article ; i beleeue in god the father . against god the sonne , the second person . god the holy ghost , the third person . mary the blessed virgin. nature will teach men , that there is heauen and hell. a familiar but necessarie example . marke . the diuell saith to our sauiour ; i know thee , that thou art euen that holy one of god : the like wee reade , iam. . acts . beasts & birds teach men gratitude toward god the giuer of all good thing● . the atheists confuted by their owne oathes . by reason . by philosophy psal. . gen. . mat. . gen. . prov. . impius fugit nemine persequ●nte . calv. instit. lib. . arist. metaph. lib. . cap. . omnes homines naturalitèr scire desideran● . cic. offic. lib. . empedocl . deus est euius centrū est vbique circumferentiae autē nusquam● arist. de coelo , lib. . cap. . lib. . cap. . metaph. lib. . cap. . laert. de vita aristot. * mercur. tresmegist . deus est immutabile ●onum . mundus factus est propter hominem : homo propter deum . cic. de nat. deor . lib. . arnob. aduers. gentil . lib. . niceph. histor. lib. . cap. . suidas . suet. in octar . ca. . . me , puer hebraeus diuos de . us ipse , gubernat . ceder● sede iubet tristemque redire sub orcum aris ergo debiac tacitus abscedito nostris : ara primogeniti dei. isay . natus est nobis puer . heb. . de diuin . lib. . lucius florus , lib. . cap. . virg. aeclog : antiq. lib. . cap. . this was constantine , syrnamed the great . ios. bell. iud. lib. . cap. . dio , rom. hist. lib. . ianuary . oros. hist. lib. . cap. . coloss. . doctor doue against atheisme , ca. . th. godwin , in moses and aaron . genebr . chron. li. an . ch. . theod. lib. . cap. . sozimen . lib. . cap. , , . against the sadduces , who deny the resurrection . mat. . . exod. . : in schola perepaseticorum . a ridiculous assertion of the atheist . a refutation of the former argument . zenoph . against atheisme . what atheists are . the tenents of atheists . ede , bibe , ●nde , post mortem nulla voluptas aristotle at his death . eus entium , vel vt alij , causa causarum . in trinitate est alius , & alius non aliud & aliud . aug. de trin. gods infinity . lib. de virtu● . & vitijs . a law in athens against atheisme . iuv. satyr . . herod . lib. . in suidas . cap. de atheism● . volat. in antropol● the death of lucian a profest atheist . the strange prodigious effects of atheisme . plaut . in milite . lib. fast. . tibul. eleg. lib. . eleg. . fast. lib. . those famous for chastitie . those famous for piety . lib. . cap. . those that haue built temples . such as of mortall men haue bin immortalised . halfe gods , halfe men . those that returned from hell. of those branded for their impietie . of the incestuous . wiues that slew their husbands . men that slew their wiues . fathers that slew their daughters . mothers that slew their children . of men selfe-murtherers . women that slew themselues . of idolatry . exod. . . acts. . deut. ● . vers. . lib. . cap. . deuin . instit. idolls named in the scrip. aen . lib. . the pietie of aenean the subtilty of the diuell . de civit. dei , lib. cap. . miracles wrought by the image of aescul . illusions of the diuell . lib. ● . by gerion and iolaus . by diana persica . aristides . iuno veientana . pan. iuno . lib. . cap. . lib. . cap● . lib. . lib. . lib de sacerd . romanis . of famous augures amongst the grecians romulus the first great patron of auguries . the ceremonies vsed . ov. met. lib. . fab. . serv. an. li. . aruspices . auspices . augures . trist. li. ● . el. . their number encreased . their prerogatiue . the absurdity of augury . lib. . cap. . a notable story concerning the vainnesse of augury . augury much vsed amongst the gentiles . cap. . vers . . cap. . vers . . silv. lib. : cap. . vers . . cui peccare licet , peccat minus . lib. . de ord. de sanct. trin. ov. lib. . eleg. quod licet ingratum est : quod non licet acrius vrit . sen. in octav. i● facere laus est quod decet , non quod licet , ov. . fast. brutus erat stulti sapiens imitator ve esser . tutus ab insidijs dire superbe tuis . notes for div a -e whence the multiplicity of gods sprung . lict. lib. . divin . inst. cap. . the first argument followed . philosophers and orators touching this vnitie . sympl . in arrian . epict. a confirmation of the former argument cic. lib. . de nat. deor. * meaning the atheist . merc. tresmeg . philolau● . arist. metap . . metaph. ● . plato . orpheus . alpha & omega : orpheus again . by iupiter hee intendeth god almighty . a necessarie obseruation . phocilides , of this vnion . the egyptians . ma●il . astron. lib. . obser. the power & operation of the planets . notwithstanding which , sapiens dominabitur astris . alibi . aurel. pruden . in symach . paulo post . the sybels . apollo , delphicus . doct . s●roz lib. de natur. mag. the diuels themselues confesse this sole god. the diuels ambition . deut. cap. . psal. . exod. . . lycurgus . stob. ser. . ioh. billius , in antholog . sacr. gods true worship . arist. lib. . physic. the vnity of the godhead not to be diuided . this proued . * vacuum . a confirmation of the former argument the illustration . note . omnia esse in multis non possunt . the opinion of the manichees . deut. . . psal. . . psal. . . . . gen. . . deut. . . exod. . . exod. . . psal. . . psal. . . . . iob. . . . . psal. . . gen. . ● ier. . . deut. . . nehem. . iob. . . psal. . . psal. . . sam. . . . amos. . . psal. . . . . mat. . . deut. . . psal. . . aug. li. de pen. aug. sup . psal. . gen. . . ier. . . pater , filius . spirit . sanctus . deus coeli . dom. dominat . possessor coeli . dom. abr. isa● iacob . educt . isra . ex aegyp . d. spir. vniuers . carm . dom. deus isr. deus hebr. deus . patr. nost . antiquus dier . deus deor . iust. grand . salut . redemp . israel . sanctus israel . protect . pater . pastor . rex israel . rex iacob . rex magnus . rex sempiternus . rex seculorum . cle. mar. vict. in genes . more particularly of the trinitie in vnitie . gen. . . god created . gen. . . god said . gen. . the spirit moued . obseruation . rom. . . obser. gen. . . eccles. . . obser. gen . . obser. gen. . . obser. * iob. . . isay . . obser. obser. deut. . . the original reads it . iehoua , our god iehoua : the first intending the father . our god , the son : iehova againe iterated , the holy-ghost : * galatinus . reasons why christ is called our god. . a sauiour . . a redeemer . a mediator . obseruat . concerning the two natures of christ , his diuinity and humanitie . obser. * gen. . . the lord god also made the man of the dust of the ground , & breathed in his face the breath of life , and the man was a liuing soule . athe● . in symb. obser. iohn . . obser. obser. ignat. mar. in epist. ad phil. obser. mat. . obser. obser. how christ was typically figured in aaron . tisri , our moneth september , leuit . leuit. . . heb. . . exod. . : heb. . . ibid. heb. . esay . . leuit. . . leuit. . theod. in leuit. quaest. . cor. . . greg. naz. carm. . deus est indivise vnus in trinitate , & inconfuse trinus in vnitate . leo pap. cic. de nat. deor . euseb. eccles. hist. li. . ca. . socr. apud zen. plat. in timae . thom. prim . part . . . of gods essence . ruffin . in epist. heron. tom. . epist. . greg. in mor. . gods vbiquitie . mat. . what we are enioyned . thal. one of the wise men of greece . boet. lib. . pros. . lact. div. inst lib. ● . cap. . lact. ca. . lib. . ne sutor vltra crepidam . illustration . hiero ad sim. * an antient greeke poet. macr. lib. de somn. s●ip . greg. s●p . ezech . hom. . & mor lib. . . . natura naturans . greg. cardanus . of the names belonging to god. deus , à dando . desit quod ei nil deest . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. video . some are of opinion , it was the word iehova which was held so sacred . quod nomen eius ? prov. idolatry brought by aeneas to rome . cap. . cic. of idolatry . fiue reasons why the atheists doubt of a god. reason . ii. iii. iv. v. pregnant reasons to proue a deity , drawn from humane vnderstanding i. ii. iii. iv. v. vi. vii . viii . ix . lib. . de vita solitar . lib. . metr . . hon. consul . philosophers , of one god. obser. lib. . lib. . lib. de bell. civil . . lib. . metr . . apothegmes concerning god. ser. . plut. in apoth . fulg. li. . ca. . sen. epist. . apoth . ex laerti● . euseb. lib. . de eccl. hist. plut. in lavon . idem . lib. . de bell. punic . the poets . lib. . od. . lib. . de trist. lib. . achill . lib. . de bell. civil . lib. . metr . . lib. . met. . plaut . in rud. sen. in hyppol . in captiv . lib. met. . virg. in aetna . lib. . metr . . satyr . . lib. f●st . . in capt●●is . in her● . o●t . in rudente . lib. . de bell. civil . eclog. . hierogliphicks concerning god. pier. lib. . lib. . the opinion of the vadiani concerning god. psal. . esay . &c. ad ephes. attributes belonging to god. greg. in theol. de nat. christi . the esclauonians , boeg . chaldaes , eloi . mahumetans , abdi . indians , zimi . ettuseians , lsar . &c. lib. . de mor. eccles. lib , . de quaest . novi & ve●us testament . distic . . in expos. fidei . aug. sup . mat. cont. prax. c. . lib. . pedeg. lib. . de ciuit. dei. ser. sup . iob● . sup. psal. . . greg. sup . ezec. homil. . & lib. . moral . mor. lib. . lib. de fide , . cap. . lib. . de sp. . cap. . idem sup . luc. lib. . de fide contrae arrian . cap. . ser. . de vigil . nat. ser. de nat. idem ser. . arist. de coel. lib. cap. . met. lib. . cap. . lib. de mund. cap. . ibid : sen. ad lucil. ibid. idem . epist. . in timaeo . lib. . de nat. deor . idem . de deo sacrat . idem . lib. . de nat. deor . the answer of a meere atheist . laert. in eius vita . val. max. li. . cap. . ex laert . plut. in caton . apoth lib. . lib. de myster . serm. . fibr . de proem . & poen . in cap. . mat. hom. . resp. ad ortho. resp. ad quaest . . fol. . in cap. . iob. ad paul. presb . de recta con●ess . sive de sancta & co-essen . trin. fol. . in moral . de civ . dei , lib. . cap. . de civ . dei , lib. . cap. . lact. lib. . de fals . relig . ca. . to finde out god. the sences . we eanner attribute these to the creator notes for div a -e the three diuisions of the world. the supercoelestial mansiō . the natures of the seuerall diuisions . angels , coelestiall bodies , beasts , &c. the elements proper to euery seuerall diuision . elem. terrestriall . elem. coelestiall . elem. super-coelestiall . the difference betwixt the superior and inferior eleements . the cabalists and rabbins concerning the arke . the consimilitude betwixt the arke and the world. for instance . sanctum sanctorum . exod. a second consimilitude . the first degree . the second . the third . a third consimilitude . the opinions of all the best philosophers . the former explain'd . * of marga , i. inherens , marle , or white clay to till the earth . * zoophitae , according to budaeus , are those that are in part liuing creatures , in part plants . meaning the angels . cinis signif . ashes , cinders , &c. * the creator of all things . the weaknes of mans wisedome . ad corinth . the wisedome of the world. the excellency of diuine wisedome . ecclus. . the birth of wisedome : prov. . . exod. . . psal. . . the beauty and honour of wisdome . the sweetnes thereof . ioh. . . wisdomes children . psal. . , . wisdomes effects . exod. . . & . . a prophecy of the sauiour of the world . gen. . . her fruitfulnesse . her power : equinoctium vernale mart. . it is by our account the or day of semptemb . deut . . which is the or day of iune . as adam , bishop of vienna , in his chronicle . exod. . the day of christs passion compared with the first day of the creation . according to the computation of the time of the yeare . a second reason . a probabilitie of the former reason . whether the moon in her creation were in the full or waine . the seuerall offices of the sun & moon began at one instant . of the starres and planets , as the poets haue decipher'd thē arcti . * calisto . arctus maior . * lycaon . archas , of whom the kingdom of arcadia took name . arctus minor . agliasthenes , qui naxica conscripsit . serpent . artophila● . coron● . eugonasin . lyra. olor . cepheus . cassiopeia . andromeda . perseus . heniochus . ophincus anguiteneus : sagi●●● . aquila . dolphia . equus● deltoton . * δ. * for in these dais the fourth part , called america , was not knowne . cetus . pistrix . eridanus fluvius . lepus● orion . lelaps , or canis maior . procion , or canus minor . argo . philiris , vel centaurus . ara. hydra . piscis , or notius . * a goddesse worshipped among the egyptians . circulus l●cteus , or the galaxia . * mercury in his infancie . of the twelue coelest . signes . aries . higin . de sign . coelest . lib. . hesiodus . pherecides . the sea called hellespont , from helles there drowned nigidius . taurus . euripides . eratosthenes * as ashamed of the fact . pherecides . athinaeus . therefore called pluviales . these we call the seuen stars gemini . higinus . * the sons of tindarus father to hellen. cancer . the crab. pamasis . stars called asini , from asses . leo. nigidius . this is held by some to be the first of his labours : some hold , iuno made his skin invulnerable . periandrus rhodius . virgo . higinus . aratus . pride . the deadly sinnes . the story of icarius and erigone . who is also called bacchus or dionysius . a common prouerbe in our english tongue . the fruits of drunkennesse . icarius slaine . * a prouerbe frequent among drunkards . a remarkable story of a dog . innocēt bloud spilt neuer goeth vnreuenged . arcturus . virgo . canicula . libra . * higin● arat. virg. li. geor. . scorpio . nigidius . sagittarius . * the galaxia which some hold to be the path which leads to olympus hall where the gods sit in counsell . sosythaeus traged . scriptor . nigidius , de crotone . capricornus . * aegipanes were beasts like men , hauing goats feet : or wood-gods . epimenides in ida. aratus in phaenom . this goat was called amalthea . eratosthenes ovid , met. * a bird onely breeding in aegypt . aquarius . aquarius and hippocoön . quod eius ex oren plurimi imbres fiunt : aratus . nigidius . hegesinax . aratus in ihoenom . * a mountain so called from her . * canicula , into which mera was translated these winds some call ec●esiae . pisces . aratus . viz. one north , the other south . the birth of venus , according to most of the greeke poets before named . concerning the worlds originall . these were the seuerall opinions of diuers philosophers . the world it selfe , best witnesse of the world. vbi motus est nulla eternitas . time examined , to proue a beginning of all things . the inuention of letters . sim. meli●us . of writing . against pride . a needfull obseruation . the first erectors of famous cities . paris al. lutetia . carion chron●l . * as so first called . all these buil● by seueral men as their chronicles yet record . of the ages . the first age. ii. iii. iv. v. vi. in hist. eccl. grammer . the originall of arts , &c. rhetoricke . log●cke . art of memorie . geometry . musicke . physicke . surg●rie . the ship. the lyre or harpe . trumpet . horologie . astrologie . statues and pictures . vertue of he●bs : lawes . wine . city walls . turrets . corne. war. minting . printing . ars tormentaria deuised by a frier whose name is not knowne . arist. de intell. perf. pbys . . . : the argument followed . esse melius quā non esse . de coel . coel●m dei sedes . procop. against arist. quoniam aristot . mare capere non potest : capiat mare aristotelem . their reasons confuted by reason . against vaine curiositie . the nobilitie of mans conceit . august . de civ . dei. li. . ca. . the opinion of the platonists . annus magnus vertens , au● munda●us . macr. in somn. scip. ridiculous absurdities . catacl . diluvium , i. delug . the definition of the world. cap. . & . what the opinions of diuerse fathers were concerning the world. gregory . chrysostome , sup. mat. . hom. . hom. . hom. . de poen . lactantius , de praem . div. lib. . cap. . an excellent saying of saint chrysostome . the poets of the world , and the ruin thereof . lib. . lib. . de nat. deor . lib. . of the creatiō of the world. the philosophers concerning the world lib. de coelo . the multiplicity of worlds . the opinion of metrodor . met. lib. . . metaph. . . aristotles definition of the world. gen. . astron. lib. . ibid. lib. de bel. civ . philosophers concerning the beginning of the world. thal. milesius . the world to haue beginning from water . anaximenes : from air●● from fire . opinions contrarie to the ●ormer . atomes . of atomes , some superior , others inferior , anterior , posterior . &c. creation from number . c●eation from infinites . lib. . concerning seue●all opinions . ser. de eclips . sol●● . euclides . max● ser. . idem serm . . epist. . cap. . mat . mark . lib. . de par . cap. . procop of the elements . metam . lib. . the ages . the golden age. the siluer age. the brazen age. the iron age. * i. iustice. of the age of man. met. lib. ● . ver , pueritia . aestas , iuvent . virilis aetas a●tum●●s . hi●●● senectus annus , or the yeares . the nones . of the number of nine . an. ab annulo . an. lunaris solaris an. annus magn. annus climat . levia lem● . cap. . lib de occuli . naturae miracul . ovid. lib. met. lib. e●eg . . a further illustration concerning the signes coelestiall . the diuision of the heauen called culum . by reason that the sun is furthest frō them antipodes . stellarum ordo . * the goat and the kid. * hercules . or libra . corona . cignus . pistri● . bo●tes . cignus . * hercules . aquila . the australl circle . ara. sagittarius . chyron . virgo . lepus . taurus . trinus . aries . coetus . draco . artophilax . corona . lyra. atlantiades . the death of orpheus . o●r or cignus . cepheus . cassiopeia . coetus . andromeda . higinus . perseus . aurig● . * otherwise c●lled amalthea . * hedae . serpentarius . phor●●tus de nat . de or . spec . aquila & sagitta . the sonnes of tytan . delphinus . pegasus , or equus demidius . deltoton . trigonum . pistrix , or the whale . the floud eridanus , or padus . the sisters of phaeton . stella terrestr . lepus , siue dasippus . higinus . the citie called after the island . why the hare was translated into a sta●re . orion . what orion portendeth . the history of orion . canis laelap● , or procion . syrius stella . canicula● palephalus . ovid. in me● . na●is arg● , or the ship . these are the fancies of the poets . aratus . of danaus , aegiptus . so called by sailing or rouing in the argo . ara , the altar , which is also called thuribulum , the censer . centaurus . the death of chiron the centaure . hydr● . how the crow came to be stellifi'de● pleiades● the vergiliae . cometa . the motion of the sunne . the bisext or leape-yeare . the eclipse . rules to know faire weather or foule by the sunne . apollo . why , a god . the names of the horses of the sunne . luna . the philosophers concerning the moone . the poets , of the moone . the senerall denominations of the moone . why shee is said to loue endimion . conjectur● of weather by the moone . of folly. diuersities of fooles . the effects of folly. excuse for sinnes . customes not commendable , are not to be kept . notes for div a -e angeli in quot choros diuiduntur . the first chorus . the seraphim and his office . the cherubim . the thrones . dominions . vertues . potestates . principates . arch-angels . angels . the offices of the three ternions . quomod . angel . chori sunt concatinati . of such as hold there are no angels or spirits . the opinion of the peripateticks . natura intelligilis . their opinions confuted . and these creatures , the angels . angels and spirits proued from dreames . the dreame of simonides . sylla a noble man in rome . sabellicus . calphurnia the wife of iulius caesar. caesars dream . amilcars dreame . pa●sanias , of socrates . examples from the old testament . examples from the new testament * if the later herod were called a fox ; the former who slew the young infants may carrie a worse title . angels . angels visible . evill spirits . digression : the opinion of rhabbi achiba concerning spirits . the opinion of two learned rabbies , concerning amor & odium . their reason of this antipathie . the effect of these exprest in king ferdinand . the effect proued in iudges . this is alleadged by doctor strozza , lib. de natur. mag. of some particular men whom he had obserued in italy in his time . the effect proued in princes . a true story . of poets and poetry . a meditation of death . thersites deformed , and nereus the faire greeke , whom homer loued . the honour due vnto poets the honour done to poets of old a satyricall poet . an epick poet a tragicke poet . rob. greene. christ. marlo . thomas kid. thom. watson . thomas nash. francis bewmont . william shake-speare . beniam . iohnson . iohn fletcher . iohn webster , &c. in his elegy intitled : quam misera sit conditio docentiū literas humaniores . &c. poenia is paupertas : or of pouerty . read aristophanes in his lenady . called platus . apollo who kept admetus his cattell . epigram . eiusdem . inscrip . ad amicos . nemomeos ci●eres violis fragralibus ornet . &c. a reason giuen of the premisses . spirits saturnine & iovial . mercuriall spiri●● . of the essence of angels . arist ethi● . cap . the platonists difference betwixt gods and demons . psal. . minuisti eum paulo minus ab angelis . tertullian , lib. de carn . christ. orig. periarc . cap. . . gen. . psellus , apul. philoponus , meru●a , olimpiodor gaudentius . &c. the fathers who opposed the former in this point . reasons to proue angels incorporeat . two arabian writers . the solution of the former doubts . this councel was held vnder pope innocent the third . iohn cap . the number of a legion . s. gregory expounded . a returne to th● first position . zach. . . s. aug. de cognitione veritatis . cap. . dr. strozza , lib. de natur. magia . apocal. . arist. intellig. planet . tobit , . : apoc. . these they call the an●●●● of the zodiacke . the first quaternion . the second quatern . the third quatern . the fourth quatern . foure angels ouer the foure elements . the sentence of the councel against the schismaticks . atheisme confesseth a sole deity . the object of gods will in the creation . homil sup . psal. . the imployment of the angels . coloss. . . meaning saint peter . lib de somn. & vigil . the definition of dreams . laert. lib. . lib. . de animalibus . eudemus his dreame . galen . quint. catulus sophocles . alexander the philosopher . sfortia . m antonius torellus . alcibiades . croesus . aterius ruffus . cambyses his dreame . aspasia . titus atimius . histories concerning predictions . nero. philip k. of macedon . the emperor dioclesian . henry king of france . plato's opinion concerning spirits . the academiques . pherecid . cyrus a rhodian . porphirius . socraticū demonium . charmiades . strange opinions concerning spirits . the sadduces answered . of death . charon . mercury . charon . merc. menippus . merc. charmeleus . merc. lampichus . merc. lamp : merc. lamp. merc. lamp. merc. lamp. merc. lamp. merc. damasius . merc. damas. merc. damas. merc. crato . merc. crato . merc. menip . merc. philosopher . menip . merc. philos. merc. menip . merc. menip . merc. menip : merc. menip . philos. merc. rhetorician . merc. philos. menip . merc : menip . philos. menip . merc● menip . mere. menip . max. serm . . of constancy in death . alian . de var. hist. plutar. in laconic . apo. seneca . content of life . of poetry . honour conferred on poets from antiquity . of poets . scipio . the greeke poets . euripides . sophocles . aratus . archias . cherilus samius . gorgius . manilius . lenaeus . menander . homerus iunior . oppianus . poetr . miseria : homer . virgil. ovid. horace . hesiod . these were antiphon and chlimenus . lynus . apollo sagip . antipater sydon . bassus cesius . lysimachus . plautus . calisthenes . quintus lactantius catulus . ibichus . aescilus . anacreon . petronius arbiter . sapho . cuddy the sheepeheard speaketh . that spirits haue power to transport men or beasts . the great power of spirits . daniel . . histories of strange transportations . apoll. tyan . iamblicus . iohannes teutonicus . euchides platensis . a strange history . a noble man of insubria . the transportation of witches . a strange history of a maid of bergamus . antonius leo : captaine antonius . adrianus patricius . calligraphus . prince partharus . the emperor constantine . apoll. tianaeus . govarus . caueats againg temptation . objects are main motiues . of deceit . * the hedgehogge . notes for div a -e gods power , wisedome , & goodnesse . diouys . areopag . de celest. hierarch . the concordance betwixt the seraph and the primum mobile . primus motor . * i. pri. mobile . the concordance betwixt the cherub & the starry heauen . the concordance betwixt the thrones and saturne . the goulden world. the concord betwixt the dominations , and iupiter . pythagoras . the concordance , of the vertues with mars . s. mathew . ptolomaeus . hermetes . firmicus . alcabilius : the malevolent aspects of mars . the concord of the potestates with the sunne . stars receiue names from the sunne . so ptolomaeus and firmicus write . the trinity in vnity figured in the sonne . the concord betwixt the principates and venus . orpheus in testamento . am●r creauīt mundum . dionysius . hocretheus . iamblicus . the concord betwixt the arch-angels , and mercury . ptolomaeus . firmicus . ovid. me● . the concordance betwixt the angels & the moone . the various influences of the moone . averroës . the former illustrated by a familiar example . the three religions at this day profest . how the iewes approue their religion . wherein the mahumetan opposeth the christian religion . meaning the second person in the trinity . their abstemiousnesse . imposturous miracles . mahom●it saints . this relique is a paire of old stin●king shooes . schollers ad●mitted to read controuersies . the creation of things according to mahomet . these are all principles in mahomets alcaron : that the earth was inhabited by diuells yeres ; by angels yeares . mahomets paradise . mahomets reason why sows flesh is not eaten in paradice . the first sow according to mahomet . the first mouse . the first cat. the ioyes in heauen according to mahomet . alcoron . lib. . cap. . alcaron . lib. . cap. . . . a necessarie obseruation . mahomets lapable and absurd ignorance . mahomet of the angels . one of mahomets ridiculous fables . adriel mahomet , angell of death . the heresies of the priscillians , and maniche●● . fiue elements according to the manichees . wherein blessednes consists according to the manichees . of truth . li. pag. . titus pomp. idor-abies . lib. . cap. . epaminondas . papias . king aglesiaus thales . aeschines . demosthenes . democratus . ambrose . bernard . lib. de virtut . & vitijs , ca. . religion and the truth thereof . three opinions concerning christ. the first , holy beginners . the second , wicked contemners . the third , fearful time-seruers . iosephus de antiq. lib . which was yeres after his passion . pilat a witnes of christ. plin. lib. . de antiq. li. . of cublay emperour of tartarie . the oratian of cubley to the christians . psal. . ver . . valer. maxim. lib de civit. dei. . lib. . de civ . dei. ca. . hom. . wonders in nature . of miracles . ser. . of the blessed virgin mary . serm. . cap. . hom. . lib. . moral . in iob cap. . homil. de ioan. bapt. aug. de incarnat . domin . serm. . in vigil . natiuit . three wonders . the first . the second . the third . sup. mat. . sup. ioane ser. sup. epiph. homil. sup. mat. . ser. de appar . sup. cant. serm. . twelue grieuous sufferings of christ. cap. . ver . . of the great eclipse at the death of our sauiour . the first difficulty . the second difficulty . the third difficulty . dionysius areopag . phlegon . lucianus martyr . leo. serm . . isay. . ver . . the life of mahomet . psal. . catsius . lib. . embl. . psal. . . . praise the lord with harpe : sing vnto him with viol and instrument of ten strings . sing cheerfully with a loud voice , &c. prope est dominus omnibus inuocantibus cum in veritat . psal. . seneca in hippol . percontatorem fuge , nam garrulus idem est . notes for div a -e a discourse of the heart of man. the inconstancy of mans thoughts . a simile . how many wayes the heart is insidiated . how the heart may be reconciled to the creator . sundry opinions concerning the creation of angels gen. . . gen. . s. aug. sup. gen. daniel . ver . . . . psal. . . iob . . daniel . tobit . . dr. strozza lib. de spirit . & incant . ezechiel . v●r . . ver. . the creation of man. the soule of man. the bodie of man. what man is . the incarnation of christ reuealed vnto the angels . epist. . to tim. lucifers first rebellion . isay. . . the battel betwixt michael and the diuel . reuel . . . the fall of angels . epinic . a song of praise and thanksgiuing . reuel . . . reuel . . . the weapons vsed in this battell of the angels . aver . met. . . ● . arist. de anim. . . how long lucifer remain'd in glory . note . a necessary obseruation . the fall of adam . mark . . a necessary obseruation . iohn . . pannurg . a deceiuer or subtil person . tibull . lib. . eleg. . at scelerata iacet sedes in nocte profunda , &c. virg. aeneid . ergo exercentur poeni● veterumque malorum , supplicia expe●dunt , &c senec. in herc. fur. quod quisque facit patitur , authorem scalus repetit , &c. val. fla● . argo●ant . . quippe nec inulio● nec in vltima soluimur ossa , ira manet , &c. lucret. li. . de nat . deor . — post mortem denique nostrā : numquid ibi horribile apparet ? senec. in here. turent , verane est tam inferis , &c. of hell according to the scriptures and fathers . s. aug. how hell is called . iob . . . gehenna . the torments of hell. the torments of the sences . tartarus . of the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. not to see . avernus . infernus . abiss . tophet . poena sensus , poena damni . this dialogue is called necyomantia , viz. a answer from the dead . menippus . philonides . men. phil. men. phil. men. phil. men. phil. men. phil. men. phil. men. phil. men. phil. men. ph●l . men. phil. men. phil. men. * the historiographer . phil. men. phil. men. phil. men. the decree . of the heart of man. the ambition of the heart . gen. . . psal. . . aug. sup . gen. lib. . cap. . rupert . de operib . sacr . spir . cap. . eccles. . . pet. lumb . li. . distinc . aug. sup . gen. eccles. . . dionys. rihell . lib. de great . mundi , ca. . philo lib. de operib . dei. wisdom . : eccles. . . heb. . mat. . angels immutable . euery soule hath his angell to attend it . what best pleaseth the angels . ang●ls gouerneth nations . angella name of office , not of nature . of the forming & fashioning of man. the three dignities of the soule . the end , why man was created . why god made man vpright . three gifts bestowed vpon man in his creation . ecerp . lib. ● . cap. , , ● three opposite evils . necessity absolute & conditionall . theoricke . practicke . mechanicke . the iust measure of mans body . three sorts of liuing spirits created by god. of the soule of man. the philosophers concerning the soule . note . the poets concerning the soule . of man in generall . an excellent argument against such as deny the resurrection . the liues of beasts , men , and angels . of the birth of man. the ethnicks concerning man. silenus . phavorinus . alphonsus . aristotle . hom. of man , with other poets . adages . emblem . hierogliphick of hell. the ethnicks concerning hell. the locall place of hell. the rabbius of hell. prov. . prov. . . the figure of a moloch . the argument of sir thomas moore vpon this dialogue . the battell of cannas . greenwood vpon tophet . quest. mat. . . lukes . . . hugo . in fiue properties , the fire of hell differeth from our fire elementary . mat. . three reasons , to proue the perpetuite of the torments of the damned . dodonia quercus . the deu●lls , two maine engin● . comfort against desperation . against the sinne of presumption . presumption bred from pride . eccles. cap. . vers . . . notes for div a -e eccles. . . iob . . isay. . . ecclesiast . cap. . . the sun. genes . . . the moone . exod . . the stars . gen. , , . the rainbow esay . . the snow . the lightning . the haile . the mountaines . the wind. the thunders . the rayne . the frost . the ice . the seas . the whales : psal. . . iohn . . . psal. . . the quality and condition of the malignant spirits . the diuels still retaine their first natural faculties . dionys. areopag . de coelest . hierar . the degrees among divels lucifer prince of diuels . lucifer quasi lucem ferens . lucif . figure . priority among the diuels . a necessary obseruation . a second obseruation . the diuell striues to imitate god in his workes , to the perdition of mankind . an excellent history , wherin to the life is exprest the instability of fortune . lustrū , according to livy , the space of fiue yeares . she was call'd dea spannigena ; because orta salo , i. borne of the sea. the youngest sister stoln by pyrats . the father● feare for the losse of his daughter . his trauell to finde her . his answer from the oracle . a passage of the elder sister her answer from the oracle . the younger sister offred to sale . the effects of her beauty . passions cannot truly be said to be in the deities . the entrance into her fortune . the king inamored . so cal'd from king a●talas : tht first who was known to vse rich arras hangings and brought them to rome . ornament addeth to beauty . a description of the king. his first courting her . her rare modesty . her answere . * hauing relation to the price hee had payd for her ransome . true vertue hardly to be corrupted . a modest insinuation . shee is made queene . the fathers successe in his trauels . the instability of fortune . the father shipwrackt . taken for a pyrat . imprisoned . the successe of the elder sister in her trauels . the king absent . her intertainment at court. pregnant reasons why the one sister did not know the other . a strange apprehension in the queene . the queene courteth her sister . a cunning apologie . many women alledge these things wantonly which shee doth only wittily . the delphian strangely intangled . casteth all doubts . the queenes courting habit . an apologie for the queen . the delphians answer . the queenes counterfet passion . this was in that great gigomantia , or the battell betwixt the titanoys and the gods . all generally are affraid to lay violent hands on persons enterd into holy orders . a short digression . the queene euery way vertuous . the brother prepareth for trauell . the father appeares at court. the queenes speech to her father . the fathers answer to the queene . venus . pallas . iuno syrnamed prombu . he discloseth himselfe . the elder sister saueth her father with purpose to kill the queene her sister . the delphian priest by accident discouered . sudden ioyes not suddenly exprest . the brother arriued at court. seuerall distractions . * which was by reason of her doubtfull shape . the returne of the king. the originall of idolatry . the diuels first course of idolatry . nine classes of diuels . order . d. stroz. veneti● lib. de sperit . & incant . order . order . order . order . order . order . order . order . diabolus . belial . daemonium . beelzebub . sathan . bohemoth . leviathan : abaddon . the names of diuels according to dante 's concerning the number of angels that fell . apoc. . . by starres are meant intelligences or spirits . more angels than men , more men than animals . d. stroz. lib. de natural magis . daniel . . apocalip . albert. magn . de angel. num . concerning the motion of the angels . the distance betweene the . heauen and the earth . with some moneths , daies and houres added . the intelligent substances are incorpor●all . iob. cap. . the admirable knowledge of spirits . where the knowledge of spyrits is limited . the good angels cannot erre . sundry seducements of sathan discouered . cipr. de dupl . martyr . august lib. . de doct . christ. cap. . cap. de malef. & mathem . artic. . scol . parisien . esay cap. . percussimus foedus cum morte , & cum inferno fecimus pactum mathew . of these compacts writes sprangerus , spinaeus , nabarra , grillaend remgius , sibilla , mengius , &c. the manner of the diuels temptations set downe , the better to avoid them . pasetis a great magitian . diuerse magick bookes were impiously fathered vpon good and godl● men . salom. clauic . astrologomages seuerall mettals ascribed to euery sundry planet . electrum is either amber , or a mixture of gold & siluer . seuerall gems consecrated to the planets . achates quod merorem & curat abigal . the signet of the sunne . moone . iupiter . mars . venus● mercury . saturne . the absurditie of the former explained . bonavent . in centileg . all magick condemned by the schoole of paris . the words of the cannon . of wilfull ignorance . henv . bibellius lib. facetiar . . hugo . st●ltus quod perdat habet , sed in id quod oportet impendat non habet . the excellencie of knowledge . cap. . iob. . cap. . prov. . of the knowledge of our selues . socrates . demonax . heraclitus . theocritus . bias. placilla the empresse . terence . perfectio est in tribus rebus , deuotio in religione patientia in adversis , & prudentia in vita . * nosce teipsum : sapientissimus hominum est qui fi●es respicit . qui non discernit bonum ? malo , adiunge ●um cum bestijs . ne crede tesap●entem esse , do nec eo animi robare fue●is vt possis regere cupiditates . a way to get wisedome . of wisdome . the difference betweene knowledge and wisdome . the etimologie of wisdom cap. . ver . . the excellencie of wisdom the wisdome of the iust. non est sapiens , donec cupiditates suas omnes vincat . the poets concerning wisdome . qui seipsum habet pro sapiente , eum habent deus & homines pro ignare . philip of macedon . alexander . antigonus . iulius caesar : august . caesar. the riuer tyber first called albula . phocion . pompey the great . cicero . demosthenes . sigismund imperat . freder . emper. rodulph . caesar. wisd. . ver . . of things prodigius . plin. lib. . . cap. . plin. . cap. . plin. lib. . ca . cicero de devin . cap. . aul. gel. lib. . cap. . philosophica sententiae . ang. contra pelag . cap . wisd. . v. . . wisd. . ver . . gen. . . lib. . cap. . math. . v. . chris. sup . gen. homil. . numb . . . hist. scholast . cap. . bead in alleg. sup . bib . the serpent cursed . the womans sentence . the sentence pronounced against man. s. aug. ins●litoq . cap. . as mammon . of spirits that challenge to themselues diuine worship . diuerse oracles . the sarronides of antient gaule . their idols . caesar in coment . strab. lib. . diod. lib. . pomp. mel. lib. . cap. . plin. l c. . zenodorus . iul. caes. in coment . lib . humane sacrifices performed at rome . dionys. hallic . lib. de antiq. rom. . diod. lib. . lib. . cap. . the antiquity of magicke . clement lib. . recognit . art magicke before the floud . suidas . apul. plut. in lib. de isid. & osyrid . the diuision of magicke . theurgia goetia siue necromantia . cornel. agrip. artic. . . . the deriuation of goetia or necromātia . of the witch hercyra . artes. magus . al magick is a compact with the diuell . eutichian . patriarch . a strange history of one theophilus . the maner of homage done to the diuell . pythagoras vsed characters , &c. coel. li. . ca. . plut. in vita numae . lapland . finland bothnienses . iamnes magus . in diocesi , argento ratensi . meng . in comp. exercis . niderus in fermicarth . in dioesi , lansonensi . oeniponte maga . grillandus . magistellus . martinettus . martinellus . glycas● simon magus . these are called paredrij . aves hariolatrices . an advocat of burgdegal . mart. anton. delrius . philostratus . iarcha magus . a strange stiri● related by mengius . gyges ring . clemens stromataeu● . of women that haue changed their sex. fulgotius , lib. . ex●up . cap. . amatus lusit . cent. . curs . . ant. torquin . dial. . the history of m●chates and philemium . hillus magus . eunapius . donica : a strange story of cornelius agrippa . a strange story . his name cid , rui , diaz . of astrology . philosophers concerning astrology . apothegmes . hierogliphick emblem . mathesis . hierogliphick if thou chuse beauty , it fadeth : if riches , they often consume : if friends , they grow false : if wisdome , she continueth . after the choice of momentary pleasure , ensueth endles calamity . electio non est de preterito , sed de futuro , plut. virg. lib. . aenead . the temptations of the flesh . tempt . of the world. the sences . tempt of the diuell . temptations of ignorance . temptation in learning . in rhetorick . in lodgick . in arithmetik in diuinity . in philosophy in magick . notes for div a -e lucius apul. de deo sacrat . ex beat thom. part . . g. . art. . homer . arnob. in ps. hermes thermegistus . cipr. de idoler vanitat . div. thom. . met. lib. . tex . . dr. stroz● l. de spir. & lucant . iob. cap. . meaning his wife , whom some rabbies think● to be dinab , the daughter of iacob , rauished by sychem , &c acts. apost . eustr . ● . . moral . . cor. c. . v. ambr. sup . cor. cap. . meaning the daemons or potestats of the aire . simplicis ergo viae , dux est deus . ille per vnum : ire jubet mortale genus quam dirigit ipse , &c. lib. . cont , symach . spirits called incubi . succubae . scotus . these were henricus iustitor , & iacobus sprangerus . rottemb . a towne in vpper germany● a history of an incubus . vincent . lib. . hist. an history of a succubus . of that kind of spirits you shall read in the sequell seuerall kinds of spirits according to marc. sup . psel . spirits of fire . three moones seene at once with a bearded comet . this appeared ann● , . a strange history of fiery spirits , anno . mar. . this hapned after the moūtaine had lest burning . ignes fatui , or ambulones . helena . castor and pollux . okumant●ia . onichomanteia libonomantia , capnomantia , pyromantia . thurifumia . of the spirits of the aire . wooll tained . this hapned anno . fish & graine fel frō the aire . two straunge tombes . of sepater the magitian . iob cap. . of the finnes and laplands . ericus king of the goathes . of the archimage zo●oaster aeromantia . terotoscopeia . ornithomātea . of the spirits of the water . fatae , feé : sybils , white nymphs . night-ladies . the feasts of numa pompil . the nymphe aegaerea . the feasts of scotus parmensis . the feast of the brackmana and of pet : albanus & pasaetis , two famous magitians . a strange hist. of two scotch noblemen , mackbeth and banco stuart . these were names of honor which mackbeth had afore receiued . banco stuart slain by makb . ollarus , the magitian . othim . magus . oddo magus . spirits the cause of deluges . alex. the this hapned anno , . of the spirits of the earth . the spirits called genij . lares familiars . larvae or lemures . the hist. of an euill genius . spirits called spectars . origen apud celsum . the history of a spectar . card. ex boeth . spiritus familiores . macr. de satur . olaus magu . a pleasant history of iohn teutonicus . a place in high germany . iobus reply . this was done anno , . a strange history of one of these familiar spirits . barn. arlun . sec. . hist. med. the letter . gilbert cogn . lib. . narrat . of pride . isiod . l. etimol● epist. ad dios● . aug in reg. hug. lib. ● . de anim. cass. supr . ps. . philosophicall sentences , artabanus to xerxes . apothegmes . pambo . the pride of domitian caesar . of sabor k. of persia. lib. . cap. . de devin . institut . advers . gentes . prov. . psal. . valer. lib. . de i●gratis . of humility . cap. . math. . . aug. ad diosc. lib . similitudines . of gratitude . lib. . cap. . apothegmes . lib. . cap. . de v●ria hist. lib. . sabell exemp . lib. . cap. . hierogliphick . emblem . d. strozza . in vitis patr. a woman of constance . miraculous stories . a strange and miraculous birth . alcippe . hist. scotia l. . a strange history of a scotch lady . anno . a straunge thing of a woman at sea. of the spirits call'd succubi . a strange thīg of a french gentleman . bonfin●us . iordan gothus . of the spirits of fire . aug. cont. manichees de agon . christ. deuination from thunder & lightning . cardanus . a strange tale of spectars . the maner of deuination by pyromancy . diuination by the sacrificing fire . of the spirits of the aire . iob. . remigius . delrius . of a countrey maid . gasp. spitellus . the indian magi. hier. mengius . a prodigious noise in the aire . diod. sicul. olaus magnus . their power in the circiū sea . vestrabor . norway . bo●hnia . bonauentum and narbon . vincentius . vincentius . auentinus . bruno bishop of herbipol . of the spirits of the water . villamont . l. . peregrin . c. . sabel . dec. ● . l. . a strange history of hotheru● k. of suetia and dacia . the emperor pertinax . s●he● . lib. ● . zonarus . isaaccius comnenes . a strange water in finland . a lake neere cracouia . alex. ab alex. sabell . lib. . of the spirits of the earth . man consisting of parts the genius of constantine emperor , a strange history of a melancholy man. a strange disease , as strāgely cured . noon-diu●ls . s. bartholmew . simon & iude. alastores . pet. diac. lib. . rerum romanarum . & egob . in chronic. an alaster like an old woman . apparitions before henry the . emperor . cassius parm. the lamiae , or laruae . dion of syracusa . drusus consul of rome iacobus donatus venetus : stephanus hubnerus . nider . lib. vltim . formic . the desperat aduenture of two knights of bohemia . nature hath giuen to man no better thing than death . pliny . degeneres animos timor arguit . virg. aenead . lib. . quantumquisque timet , tantum f●git . petr. arbit . satyr . tunc plurima versat . pessimus in dubijs , augur , timor . stat. lib. . theban . miserim●m est timere , cum speres nihil . seneca in troad . * the houres : notes for div a -e . esdr. c. . v. . the power & strength of wine . the power and strength of the king. the power and strength of women . the power & strength of truth aboue all things . esay . . cap. . . this is a marginall note in the geneua translation . zijm , iijm , okim , &c. subterren spirits . olaus magnus lib. ● . cap. . cobali . the diuel called anneberg . the diuel snebergius . spirits the cause of earthquakes . strange earthquakes . in constant. in dyrrachiū . in rome . anno , . in the eastern parts . in antioch . in illiria , pannonia , dalmatia , morauia , bauaria , dacia . auentinus reports this of bauaria superior . conrad medenb . philos. & mathem . of treasure hid in the earth & kept by spirits . as psellius . as laureat . ananias . this is the opinion of d. vlatius treuirensis . a strange attempt of a botcher . this place is called angusta raura cora. peke-hils in darby-shire . ouky hole in summerset shire . so reported by luciginus and philostratus . and. theuerus . a strange history of cabades king of persia. d. faustus and cornel. agrip. of spirits called lucifugi . iohn milesius . pugs , hobgoblins . robin good-fellow , fairies . reported by sueton. tranq . plin. in epist. a strange story reported by fincelius . georg. tauronensis of datius bishop of mediolanum . a strange history of one recouered to life . enapius , remembred by plutarch . a strange history of the spirit of the buttry . certain marks by which good spirits are distinguished from the bad . what shapes diuels may assume & what they cannot . their actions . a special mark to know euill spirits by . athanasius . lactantius . of musicke . a coelo symphonia . the velocitie of the heauens and planets . the ambition of man to search into hidden arts. plen●i & v●cu●● iob cap. . cor. cap. . . iob . . eccles. . the academicks . the pyrhonicks . contra negantem principia non est disputandum , &c. diag . milesius . theod. cyrenus . epicurus . protagoras . opinions concerning the soule . cr●●es theban . hypocrates . lysippus . hipp●as . an●xag . di●g . h●siodus . epic. boethius . ant. cleant●es . ze●● diarch . galenus . chrisip . archel . heraclitus . thales . xenocrates . of the seat of the soule . hippocrates . hierophilus . erasi●tratus . diogen . chrisip . cum stoicis . emped . arist. plato . concerning the immortality of the soule . pythagoras . plato . the stoicks . aristotle . he that would find the truth , let him search the scriptures . aug. de trinitat . lib. . cap. . aurel. imperat. against couetousnes . the poets of couetousnes . prov. cap. . cap. . cap. . eccles cap. . ibid. . the fathers , of avarice . historicall examples . brusonius lib. . c. . ex plut. stob. serm . . max. serm . . caligula . comnodus . hierogliphick emblem . . apologus . the witches of warboys in huntington shire . macrob. lib. , satur . cap. . a strāge story of a noblemā of silesia . a strange vision of syluane spirits . sabell . lib. . c. . a stranhe history of a syluane spectar . another recorded by fincelius . gaspin . meng . in compēdio mantuae . a yong man beloued of a spirit . a yong maid beloued of a spirit . of another maid of bonnonia . onomonteia . arithmanteia . stoicheiomanteia . this history i receiued from d. strozza , lib. de incant . these questiōs haue been diuersly argued . the names of the sleepers . paulus diac. necessary obseruations . d. strozza . remed●es against the tēptations of the diuell . anton. lauer. tobit c. . v. . the miserable ends of notorious magitians . simon magus . nicenus of simon magus . zito the bohemian a cūning iugler . a triall of skill betwixt two magitians . this story is reported by an italiā doctor . of zedech . a iew , a great magitian . polidor . virgill . the miserable end of empedociss . mich. sidesita a sorcerer . of eumus an english magitian , and his wretched end . scafius , the magition . a magition of nuburch . the miserable end of cornel. agrippa . levit. . v. . seraph , vriel . cherve , iophiel . thrones , zaphki●l . dominat . zadkiel . vertves , haniel . powers , raphael . princip . chamael . archangell , michael . angell , gabriel . the discovery of witchcraft proving that the compacts and contracts of witches with devils and all infernal spirits or familiars are but erroneous novelties and imaginary conceptions : also discovering, how far their power extendeth in killing, tormenting, consuming, or curing the bodies of men, women, children, or animals by charms, philtres, periapts, pentacles, curses, and conjurations : wherein likewise the unchristian practices and inhumane dealings of searchers and witch-tryers upon aged, melancholly, and superstitious people, in extorting confessions by terrors and tortures, and in devising false marks and symptoms, are notably detected ... : in sixteen books / by reginald scot ... ; whereunto is added an excellent discourse of the nature and substance of devils and spirits, in two books : the first by the aforesaid author, the second now added in this third edition ... conducing to the compleating of the whole work, with nine chapters at the beginning of the fifteenth [sic] book of the discovery. discoverie of witchcraft scot, reginald, ?- . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the discovery of witchcraft proving that the compacts and contracts of witches with devils and all infernal spirits or familiars are but erroneous novelties and imaginary conceptions : also discovering, how far their power extendeth in killing, tormenting, consuming, or curing the bodies of men, women, children, or animals by charms, philtres, periapts, pentacles, curses, and conjurations : wherein likewise the unchristian practices and inhumane dealings of searchers and witch-tryers upon aged, melancholly, and superstitious people, in extorting confessions by terrors and tortures, and in devising false marks and symptoms, are notably detected ... : in sixteen books / by reginald scot ... ; whereunto is added an excellent discourse of the nature and substance of devils and spirits, in two books : the first by the aforesaid author, the second now added in this third edition ... conducing to the compleating of the whole work, with nine chapters at the beginning of the fifteenth [sic] book of the discovery. discoverie of witchcraft scot, reginald, ?- . scot, reginald, ?- . discourse concerning the nature and substance of devils and spirits. third edition. [ ], , [ ], , [ ] p. : ill. printed for andrew clark ..., london : . "a discourse concerning the nature and substance of devils and spirits" ( , [ ] p. at end) has special t.p. "a catalogue of authors used in this book": prelim. p. 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instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng witchcraft. magic. demonology. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - john pas sampled and proofread - john pas text and markup reviewed and edited - pfs batch review (qc) and xml conversion the discovery of witchcraft : proving , that the compacts and contracts of witches with devils and all infernal spirits or familiars , are but erroneous novelties and imaginary conceptions . also discovering , how far their power extendeth in killing , tormenting , consuming , or curing the bodies of men , women , children , or animals , by charms , philtres , periapts , pentacles , curses , and conjurations . wherein likewise the unchristian practices and inhumane dealings of searchers and witch-tryers upon aged , melancholly , and superstitious people , in extorting confessions by terrors and tortures , and in devising false marks and symptoms , are notably detected . and the knavery of juglers , conjurers , charmers , soothsayers , figure-casters , dreamers , alchymists and philterers ; with many other things that have long lain hidden , fully opened and deciphered . all which are very necessary to be known for the undeceiving of judges , justices , and jurors , before they pass sentence upon poor , miserable and ignorant people ; who are frequenly arraigned , condemned , and executed for witches and wizzards . in sixteen books . by reginald scot esquire . whereunto is added an excellent discourse of the nature and substance of devils and spirits , in two books : the first by the aforesaid author : the second now added in this third edition , as succedaneous to the former , and conducing to the compleating of the whole work : with nine chapters at the beginning of the fifteenth book of the discovery . london : printed for andrew clark , and are to be sold at mris. cotes's near the golden-ball in aldersgatestreet , . to the honorable , mine especial good lord , sir roger manwood knight , lord chief baron of her majesties court of the exchequer . in-so-much as i know that your lordship is by nature wholly inclined , and in purpose earnestly bent , to relieve the poor ; and that not only with hospitality and alms , but by divers other devises and wayes tending to their comfort : having ( as it were ) framed and set your self to the help and maintenance of their estate , as appeareth by your charge and travel in that behalf . whereas also you have a special care for the supporting of their right , and redressing of their wrongs , as neither despising their calamity , nor yet forgetting their complaint ; seeking all means for their amendment , and for the reformation of their disorders , even as a very father to the poor . finally , for that i am a poor member of that common-wealth , where your lordship is a principal person ; i thought this my travel , in the behalf of the poor , the aged , and the simple , might be very fitly commended unto you ; for a weak house requireth a strong stay . in which respect i give god thanks , that hath raised up unto me so mighty a friend for them as your lordship is , who in our laws have such knowledge , in government such discretion , in these causes such experience , and in the common-wealth such authority ; and never the less vouchsafe to descend to the consideration of these base and inferior matters , which minister more care and trouble , than worldly estimation . and insomuch as your lordship knoweth , or rather exerciseth the office of a judge , whose part it is to hear with courtesie , and to determine with equity ; it cannot but be apparent unto you , that when punishment exceedeth the fault , it is rather to be thought vengeance than correction . in which respect i know you spend more time and travel in the conversion and reformation , than in the subversion and confusion of offenders , as being well pleased to augment your own private pains , to the end you may diminish their publick smart . for in truth , that common-wealth remaineth in woful state , where fetters and haltars beat more sway than mercy and due compassion . howbeit , it is natural to unnatural people , and peculiar unto witchmongers , to pursue the poor , to accuse the simple , and to kill the innocent ; supplying in rigor and malice towards others , that which they themselves want in proof and discretion , or the other in offence or occasion . but as a cruel heart and an honest mind do seldom meet and feed together in a dish ; so a discreet and merciful magistrate , and a happy common-wealth cannot be separated asunder . how much then are we bound to god who hath given us a queen , that of justice is not only the very perfect image and patern , but also of mercy and clemency ( under god ) the meer fountain and body it self ? insomuch as they which hunt most after blood in these dayes , have least authority to shed it . moreover , sith i see that in cases where lenity might be noisome , and punishment wholesome to the common-wealth , there no respect of person can move you , no authority can abash you , no fear , no threats can daunt you in performing the duty of justice . in that respect again , i find your lordship a fit person to judge and look upon this present treatise . wherein i will bring before you , as it were to the bar , two sorts of most arrogant and wicked people ; the first , challenging to themselves ; the second , attributing unto others , that power which only appertaineth to god : who only is the creator of all things , who only searcheth the heart and reins , who only knoweth our imaginations and thoughts , who only openeth all secrets , who only worketh great wonders , who only hath power to raise up and cast down , who only maketh thunder , lightning , rain , tempest , and restraineth them at his pleasure , who only sendeth life and death , sickness and health , wealth and wo ; who neither give nor lendeth his glory to any creature . and therefore , that which grieveth me to the bottom of my heart , is , that these witchmongers cannot be content to wrest out of gods hand his almighty power , and keep it themselves , or leave it with a witch : but that , when by drift of argument they are made to lay down the bucklers , they yield them up to the devil , or at the least pray aide of him , as though the rains of all mens lives and actions were committed into his hand , and that he sat at the stern , to guide and direct the course of the whole world ; imputing unto him power and ability enough to do as great things , and as strange miracles , as ever christ did . but the doctors of this supernatural doctrine , say sometimes , that the witch doth all these things by vertue of her charms ; sometimes , that a spiritual ; sometimes , that a corporal devil doth accomplish it ; sometimes they say , that the devil doth but make the witch believe she doth that which he himself hath wrought ; sometimes , that the devil seemeth to do that by compulsion , which he doth most willingly : finally , the writers hereupon are so eloquent , and full of variety , that sometimes they write , that the devil doth all this by god's permission only ; sometimes , by his licence ; sometimes , by his appointment : so as ( in effect and truth ) not the devil , but the high and mighty king of kings , and lord of hosts , even god himself , should this way be made obedient and servile to obey and perform the will and commandement of a malicious old witch , and miraculously to answer her appetite , as well in every trifling vanity , as in most horrible executions ; as the revenger of a doting old womans imagined wrongs , to the destruction of many innocent children , and as a supporter of her passions , to the undoing of many a poor soul . and i see not , but a witch may as well inchant when she will , as a lyer may lye whey he list ; and so should we possess nothing , but by a witches licence and permission . and now forsooth it is brought to this point , that all devils , which were wont to be spiritual , may at their pleasure become corporal , and to shew themselves familiarly to witches and conjurors , and to none other , and by them only may be made tame , and kept in a box , &c. so as a malicious old woman may command her devil to plague her neighbor ; and he is afflicted in manner and form as she desireth . but then cometh another witch , and she biddeth her devil help , and he healeth the same party . so as they make it a kingdome divided in it self , and therefore i trust , it will not long endure , but will shortly be overthrown , according to the words of our saviour , omne regnum in se divisum desolabitur ; every kingdom divided in it self shall be desolate . and although some say , that the devil is the witches instrument to bring her purposes and practices to pass : yet others say , that she is his instrument , to execute his pleasure in any thing , and therefore to be executed . but then ( methinks ) she should be injuriously dealt withal , and put to death for anothers offence : for actions are not judged by instrumental causes ; neither doth the end and purpose of that which is done , depend upon the mean instrument . finally , if the witch do it not , why should the witch die for it ? but they say , that witches are perswaded and think , that they do indeed those mischiefs ; and have a will to perform that which the devil committeth , and that therefore they are worthy to die . by which reason every one should be executed , that wisheth evil to his neighbour , &c. but if the will should be punished by man , according to the offence against god , we should be driven by thousands at once to the slaughterhouse or butchery : for , whosoever loatheth correction shall die . and who should escape execution , if this lothsomness ( i say ) should extend to death by the civil laws ! also , the reward of sin is death : howbeit , every one that sinneth , is not to be put to death by the magistrate . but , my lord , it shall be proved in my book , and your lordship shall try it to be true , as well here at home , in your native countrey , as also abroade in your several circuits , that ( besides them that be veneficae , which are plain poysoners ) there will be found among our witches only two sorts ; the one sort being such by imputation , as so thought of by others ( and these are abused , and not abusers ) the other by acceptation , as being willing so to be accounted , and these be meer coseners . calvin treating of these magicians , calleth them coseners , saying that they use their jugling knacks only to amase or abuse the people , or else for fame ; but he might rather have said for gain . erastus himself , being a principal writer in the behalf of witches omnipotency , is forced to confess , that these greek words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are most commonly put for illusion , false-packing , cosenage , fraud , knavery , and deceit : and is further driven to say , that in ancient time , the learned were not so blockish , as not to see that the promises of magicians and inchanters were false , and nothing else but knavery , cosenage , and old wives fables ; and yet defendeth he their flying in the air , their transferring of corn or grass from one field to another , &c. but as erastus disagreeth herein with himself and his friends : so is there no agreement among any of those writers , but only in cruelties , absurdities , and impossibilites . and these ( my lord ) that fall into so manifest contradictions , and into such absurd asseverations , are not of the inferiour sort of writers ; neither are they all papists , but men of such account , as whose names give more credit to their cause , then their writings . in whose behalf i am sorry , and partly for reverence suppress their fondest errors and foulest absurdities ; dealing specially with them that most contend in cruelty , whose feet are swift to shed blood ; striving , ( as jesus the son of sirach saith ) and hasting ( as solomon the son of david saith ) to pour out the blood of the innocent : whose heat against these poor wretches cannot be allayed with any other liquor then blood ; and therefore i fear that under their wings will be found the blood of the souls of the poor , at that day , when the lord shall say , depart from me ye blood-thirsty men . and because i know your lordship will take no counsel against innocent blood , but rather suppress them that seek to imbrew their hands therein , i have made choice to open their case to you , and to lay their miserable calamity before your feet ; following herein the advice of that learned man brentius , who saith , si quis admonuerit magistratum , ne in miseras illas mulierculas saeviat , eum ego arbitror divinitus excitatum ; that is , if any admonish the magistrate not to deal too hardly with these miserable wretches , that are called witches , i think him a good instrument raised up for this purpose by god himself . but it will perchance be said by witchmongers ; to wit , by such as attribute to witches the power which appertaineth to god only , that i have made choice of your lordship to be a patron to this my book , because i think you favour mine opinions , and by that means may the more freely publish any error or conceit of mine own , which should rather be warranted by your lordships authority , then by the word of god , or by sufficient argument . but i protest the contrary , and by these presents i renounce all protection , and despise all friendship that might serve to help towards the suppressing or supplanting of truth : knowing also that your lordship is far from allowing any injury done unto man ; much more an enemy to them that go about to dishonour god , or to embeazel the title of his immortal glory . but because i know you to be perspicuous and able to see down into the depth and bottome of causes , and are not to be carryed away with the vain perswasion or superstition either of man , custom , time or multltude , but moved with the authority of truth only : i crave your countenance herein , even so far forth , and no further , then the law of god , the law of nature , the law of this land , and the rule of reason shall require . neither do i treat for these poor people any otherwise , but so , as with one hand you may sustain the good , and with the other suppress the evil : wherein you shall be thought a father to orphans , an advocate to widows , a guide to the blind , a stay to the lame , a comfort and countenance to the honest , a scourge and terror to the wicked . thus far i have been bold to use your lordships patience , being offended with my self , that i could not in brevity utter such matter as i have delivered amply ; whereby ( i confess ) occasion of tediousness might be ministred , were it not that your great gravity joyned with your singular constancy in reading and judging be means of the contrary . and i wish even with all my heart , that i could make people conceive the substance of my writing , and not misconster any part of my meaning . then doubtless would i perswade my self , that the company of witchmongers , &c. being once decreased , the number also of witches , &c. would soon be diminished . but true be the words of the poet , haudquaquam poteris sortirier omnia solus ; námque aliis divi bello pollere dederunt , huic saltandi artem , voce huic cytharáque canendi : rursum alii inseruit sagax in pectore magnus jupiter ingenium , &c. and therefore as doubtful to prevail by perswading , though i have reason and common sense on my side ; i rest upon earnest wishing , namely , to all people an absolute trust in god the creator , and not in creatures , which is to make flesh our arme ; that god may have his due honour , which by the undutifulness of many is turned into dishonour , and less cause of offence and error given by common received evil example . and to your lordship , i wish , as increase of honour , so continuance of good health and happy dayes . your lordships to be commanded reginald scot. to the right worshipful , sir thomas scot knight , &c. sir , i see among other malefactors , many poor old women convented before you for working of miracles , otherwise called witchcraft ; and therefore i thought you also a meet person to whom i might commend my book . and here i have occasion to speak of your sincere administration of justice , and of your dexterity , discretion , charge and travel employed in that behalf , whereof i am oculatus testis . howbeit i had rather refer the reader to common fame , and their own eyes and ears , to be satisfied ; then to send them to a stationers shop , where many times lyes are vendible , and truth contemptible . for i being of your house , of your name , and of your blood ; my foot being under your table , my hand in your dish , or rather in your purse , might be thought to flatter you in that , wherein ( i know ) i should rather offend you than please you . and what need i curry-favour with my most assured friend ? and if i should only publish those virtues ( though they be many ) which give me special occasion to exhibit this my travel unto you , i should do as a painter , that describeth the foot of a notable personage , and leaveth all the best features in his body untouched . i therefore ( at this time ) do only desire you to consider of my report , concerning the evidence that is commonly brought before you against them . see first whether the evidence be not frivolous , and whether the proofs brought against them be not incredible , consisting of guesses , presumptions , and impossibilities contrary to reason , scripture , and nature . see also what persons cemplain upon them , whether they be not of the basest , the unwisest , and most faithless kind of people . also may it please you to weigh what accusations and crimes they lay to their charge : namely , she was at my house of late : she would have had a pot of milk , she departed in a chafe because she had it not ; she railed , she cursed , she mumbled and whispered ; and finally , she said , she would be even with me : and soon after my child , my cow , my sow , or my pullet dyed , or was strangely taken : nay ( if it please your worship ) i have further proof ; i was with a wise woman , and she told me i had an ill neighbour , and that she would come to my house ere it were long , and so did she ; and that she had a mark about her wast , and so had she : and god forgive me , my stomach hath gone against her a great while . her mother before her was counted a witch ; she hath been beaten and scratched by the face till blood was drawn upon her , because she hath been suspected , and afterwards some of those persons were said to amend . these are the certainties that i hear in their evidences . note also , how easily they may be brought to confess that which they never did , nor lyeth in the power of man to do : and then see whether i have cause to write as i do . further , if you shall see that infidelity , popery , and many other manifest heresies be backed and shouldered , and their professors animated and heartened , by yielding to creatures such infinite power , as is wrested out of gods hand , and attributed to witches : finally , if you shall preceive that i have faithfully and truly delivered and set down the condition and state of the witch , and also of the witchmonger , and have confuted by reason and law , and by the word of god it self , all mine abversaries objections and arguments ; then let me have your countenance against them that maliciously oppose themselves against me . my greatest adversaries are young ignorance and old custom . for what folly soever tract of time hath fostered , it is so superstitiously pursued of some , as though no error could be acquainted with custom , but if the law of nations would joyn with such custom , to the maintenance of ignorance , and to the suppressing of knowledge , the civilest countrey in the world would soon become barbarous , &c. for as knowledge and time discovereth errors , so do superstition and ignorance in time breed them . and concerning the opinions of such , as wish that ignorance should rather be maintained , than knowledge busily searched for , because thereby offence may grow : i answer , that we are commanded by christ himself to search for knowledge : for , it is the kings honour ( as solomon saith ) to search out a thing . aristotle said to alexander , that a mind well furnished , was more beautiful than a body richly arrayed . what can be more odious to man , or offensive to god , than ignorance ; for , through ignorance the jews did put christ to death . which ignorance whosoever forsaketh , is promised life everlasting : and therefore among christians it should be abhorred above all other things . for even as when we wrestle in the dark , we tumble in the mire , &c. so when we see not the truth , we wallow in errors . a blind man may seek long in the rushes ere he find a needle ; and as soon is a doubt discussed by ignorance . finally , truth is no sooner found out in ignorance , then a sweet savor in a dunghill . and if they will allow men knowledge , and give them no leave to use it , men were much better be without it than have it : for it is , as to have a talent , and to hide it under the earth ; or , to put a candle under a bushel : or as , to have a ship , and to let her lie alwayes in the dock : which thing how profitable it is , i can say somewhat by experience . but hereof i need say no more , for every may seeth , that none can be happy who knoweth not what felicity meaneth : for , what availeth it to have riches , and not to have the use thereof ? truly the heathen herein deserved more commendation than many christians ; for they spared no pain , no cost , nor travel to attain to knowledge . pythagoras travelled from thamus to aegypt , and afterwards into crete and lacedaemonia : and plato out of athens into italy and aegypt , and all to find out hidden secrets and knowledge ; which when a man hath , he seemeth to be separated from mortality . for pretious stones , and all other creatures of what value soever , are but counterfeits to this jewel ; they are mortal , corruptible , and inconstant ; this is immortal , pure and certain . wherefore if i have searched and found out any good thing , that ignorance and time hath smothered , the same i commend unto you : to whom though i owe all that i have , yet am i bold to make others partakers with you in this poor gift . your loving cosen reginal scot. to the right worshipful his loving friends , master doctor coldwell dean of rochester ; and master doctor readman archdeacon of canterbury , &c. having found out two such civil magistrates , as for direction of judgment , and for ordering matters concerning justice in this commonwealth ( in my poor opinion ) are very singular persons , who ( i hope ) will accept of my good will , and examine my book by their experience , as unto whom the matter therein contained doth greatly appertain : i have now again considered of two other points ; namely , divinity and philosophy , whereupon the ground-work of my book is laid . wherein although i know them to be very sufficiently informed , yet doth not the judgment and censure of those causes so properly appertain to them as unto you , whose fame therein hath gotten preeminence above all others that i know of your callings : and in that respect i am bold to joyn you with them , being all good neighbours together in this common-wealth , and loving friends unto me . i do not present this unto you , because it is meet for you ; but for that you are meet for it ( i mean ) to judge upon it , to defend it , and if need be to correct it ; knowing that you have learned of that grave councellor cato , not to shame or discountenance any body . for if i thought you as ready , as able , to discharge me from mine insufficiency ; i should not have been hasty ( knowing your learning ) to have written unto you : but if i should be abashed to write to you , i should shew my self ignorant of your courtesie . i know mine own weakness , which if it have been able to maintain this argument , the cause is the stronger . eloquent words may please the ears , but sufficient matter perswadeth the heart . so as if i exhibit wholesome drink ( though it be small ) in a terrene dish with a faithful hand , i hope it will be as well accepted , as strong wine offered in a silver bowl with a flattering heart . and surely it is a point of great liberality to receive a small thing thankfully , as to give and distribute great and costly gifts bountifully : for there is more supplyed with courteous answers than with rich rewards . the tyrant dionysius was not so hated for his tyranny , as for his churlish and strange behaviour . among the poor israelites sacrifices , god was satisfied with the tenth part of an ephah of flour , so as it were fine and good . christ liked well of the poor widows mite . lewis of france accepted a rape-root of clownish conan . cyrus vouchsafed to drink a cup of cold water cut of the hand of poor sinaetes : and so it may please you to accept this simple book at my hands , which i faithfully exhibit unto you , not knowing your opinions to meet with mine : but knowing your learning and judgment to be able as well to correct me where i speak herein unskilfully , as others when they speak hereof maliciously . some be such dogs as they will barke at my writings , whether i maintain or refute this argument : as diogenes snarled both at the rhodians and at the lacedaemonians : at the one , because they were brave ; at the other , because they were not brave . homer himself could not avoid reproachful speeches . i am sure that they which never studied to learn any good thing , will study to find faults hereat . i for my part fear not these wars , nor all the adversaries i have ; were it not for certain cowards , who ( i know ) will come behind my back and bite me . but now to the matter . my question is not ( as many fondly suppose ) whether there be witches , or nay ? but , whether they can do such miraculous works as are imputed unto them ? good master dean , is it possible for a man to break his fast with you at rochester , and to dine that day at durham with master doctor matthew ; or can your enemy maime you , when the ocean sea is betwixt you ? what real community is betwixt a spirit and a body ? may a spiritual body become temporal at his pleasure ? or may a carnal body become invisible ? is it likely that the lives of all princes , magistrates , and subjects , should depend upon the will , or rather the wish of a poor malicious doting old fool ; and that power exempted from the wise , the rich , the learned , the godly ? &c. finally , is it possible for a man or woman to do any of those miracles expressed in my book , and so constantly reported by great clerks ? if you say , no ; then am i satisfied . if you say , that god absolutely , or by means can accomplish all those , and many more , i go with you . but witches may well say they can do these things , howbeit they cannot shew how they do them . if i for my part should say i could do those things , my very adversaries would say that i lyed . o master archdeacon , is it not pitty , that that which is said to be done with the almighty power of the most high god , and by our saviour his only son jesus christ our lord , should be referred to a baggage old womans nod or wish ? &c. good sir , is it not one manifest kind of idolatry , for them that labour and are laden to come unto witches to be refreshed ? if witches could help whom they are said to have made sick , i see no reason , but remedy might as well be required at their hands , as a purse demanded of him that hath stolen it . but truly it is manifold idolatry , to ask that of a creature , which none can give but the creator . the papist hath some colour of scripture to maintain his idol of bread ; but no jesuitical distinction can cover the witchmongers idolatry in this behalf . alas , i am sorry and ashamed to see how many die , that being said to be bewitched , only seek for magical cures , whom wholesome diet , and good medicines would have recovered . i dare assure you both , that there would be none of these cosening kind of witches , did not witchmongers maintain them , follow them , and believe in them and their oracles ; whereby indeed all good learning and honest arts , are overthrown : for these that most advance their power , and maintain the skill of these witches , understand no part thereof ; and yet being many times wise in other matters , are made fools by the most fools in the world . me thinks these magical physitians deal in the common-wealth , much like as a certain kind of cynical people do in the church , whose severe sayings are accompted among some such oracles , as may not be doubted of ; who in stead of learning and authority ( which they make contemptible ) do feed the people with their own devices and imaginations , which they prefer before all other divinity : and labouring to erect a church according to their own fansies , wherein all order is condemned , and only their magical words and curious directions advanced , they would utterly overthrow the true church . and even as these inchanting paracelsians abuse the people , leading them from the true order of physick to their charms : so do these other ( i say ) disswade from hearkning to learning and obedience , and whisper in mens ears to teach them their fryer-like traditions . and of this sect the chief author at this time is one brown , a fugitive , a meet cover for such a cup : as heretofore the anabaptists , the arrians , and the franciscan fryers . truly not only nature , being the foundation of all perfection ; but also scripture , being the mistress and director thereof , and of all christianity , is beautified with knowledge and learning : for as nature without discipline doth naturally incline unto vanities , and as it were suck up errors ; so doth the word , or rather the letter of the scripture without understanding , not only make us devoure errors , but yieldeth us up to death and destruction ; and therefore paul saith , he was not a minister of the letter , but of the spirit . thus have i been bold to deliver unto the world , and to you , those simple notes , reasons , and arguments , which i have devised or collected out of other authors ; which i hope shall be hurtful to none , but to my self great comfort , if it may pass with good liking and acceptation . if it fall out otherwise , i should think my pains ill imployed . for truly , in mine opinion , whosoever shall perform any thing , or attain to any knowledge ; or whosoever should travel throughout all the nations of the world , or ( if it were possible ) should peep into the heavens , the consolation or admiration thereof were nothing pleasant unto him , unless he had liberty to impart his knowledge to his friends . wherein , because i have made special choice of you , i hope you will read it , or at the least lay it up in your study with your other books , among which there is none dedicated to any with more good will. and so long as you have it , it shall be unto you ( upon adventure of my life ) a certain amulet , periapt , circle , charm , &c. to defend you from all inchantments . your loving friend , reginald scot . to the readers . to you that are wise and discreet , few words may suffice ; for such a one judgeth not at the first sight , nor reproveth by hearsay ; but patiently heareth , and thereby increaseth in understanding : which patience bringeth forth experience whereby true judgement is directed . i shall not need therefore , to make any further suite to you , but that it would please you to read my book , without the prejudice of time , or former conceit ; and having obtained this at your hands , i submit my self unto your censure . but to make a solemn suit to you that are partial readers , desiring you to set aside partiality , to take in good part my writing , and with indifferent eyes to look upon my book , were labour lost , and time ill imployed : for i should no more prevail herein , then if a hundred years since i should have intreated your predecessors to believe , that robin good-fellow , that great and ancient bull-begger , had been but a cosening merchant , and no devil indeed . if i should go to a papist , and say , i pray you believe my writings , wherein i will prove all popish charms , conjurations , exorcisms , benedictions and curses , not only to be ridiculous , and of none effect , but also to be impious and contrary to god's word : i should as hardly therein win favour at their hands , as herein obtain credit at yours . nevertheless , i doubt not , but to use the matter so , that as well the massemonger for his part , as the witchmonger for his , shall both be ashamed of their professions . but robin good-fellow ceaseth now to be much feared , and popery is sufficiently discovered . nevertheless , witches charms , and conjurors cosenages are yet though effectual . yea , the gentiles have espyed the fraud of their cosening oracles , and our cold prophets and inchanters make us fools still , to the shame of us all , but specially of papists , who conjure every thing , and thereby bring to pass nothing . they say to their candles , i conjure you to endure for ever ; and yet they last not a pater noster while the longer . they conjure water to be wholesome both for body and soul ; but the body ( we see ) is never the better for it , nor the soul any whit reformed by it . and therefore i marvel , that when they see their own conjurations confuted and brought to nought , or at the least void of effect , that they ( of all other ) will yet give such credit , countenance , and authority to the vain cosenages of witches and conjurors ; as though their charms and conjurations could produce more apparent , certain , and better effects then their own . but my request unto all you that read my book shall be no more , but that it would please you to conferr my words with your own sense and experience , and also with the word of god. if you finde your selves resolved , and satisfied , or rather , reformed and qualified in any one point or opinion , that heretofore you held contrary to truth , in a matter hitherto undecided , and never yet looked into ; i pray you take that for advantage : and suspending your judgement , stay the sentence of condemnation against me , and consider of the rest , at your further leisure . if this may not suffice for to perswade you , it cannot prevail to annoy you : and then , that which is written without offence , may be overpassed without any grief . and although mine assertion , be somewhat differing from the old inveterate opinion , which i confess hath many gray hairs , whereby mine adversaries have gained more authority then reason , towards the maintenance of their presumptions , and old wives fables ; yet shall it fully agree with god's glory , and with his holy word . and albeit there be hold taken by mine adversaries , of certain few words or sentences in the scripture that make a shew for them ; yet when the whole course thereof maketh against them , and impugneth the same ; yea , and also their own places rightly understood , do nothing at all relieve them : i trust their glorious title and argument of antiquity , will appear as stale and corrupt as the apothecaries drugs , or grocers spice , which the longer they be preserved , the worse they are . and till you have perused my book , ponder this in your mind , to wit , that sagae , thessalae , striges , lamiae ( which words and none other being in use do properly signifie our witches ) are not once found written in the old or new testament : and that christ himself , in his gospel , never mentioned the name of a witch . and that neither he , nor moses ever spake any one word of the witches bargain with the devil , their hagging , their riding in the air , their transferring of corn or grass from one field to another , their hurting of children or cattel with words or charms , their bewitching of butter , cheese , ale , &c. nor yet their transubstantiation ; insomuch as the writers hereupon are not ashamed to say , that it is not absurd to affirm , that there were no witches in jobs time : the reason is , that if there had been such witches then in being , job would have said , he had been bewitched . but indeed men took no heed in those dayes to this doctrine of devils ; to wit , to these fables of witchcraft , which peter saith , shall be much regarded and hearkned unto in the latter dayes . howbeit , how ancient soever this barbarous conceit of witches omnipotency is , truth must not be measured by time ; for every old opinion is not sound . verity is not impaired , how long soever it be suppressed : but is to be searched out , in how dark a corner soever it lye hidden ; for it is not like a cup of ale that may be broached toe rathe . finally , time bewrayeth old errors , and discovereth new matters of truth . danaeus himself saith , that this question hitherto hath never been handled ; nor the scriptures concerning this matter have never been expounded . to prove the antiquity of the cause , to confirm the opinion of the ignorant , to inforce mine adversaries arguments , to aggravate the punishment , and to accomplish the confusion of these old women , is added the vanity and wickedness of them which are called witches ; the arrogancy of those which take upon them to work wonders ; the desire that people have to hearken to such miraculous matters , unto whom most commonly an impossibility is more credible than a verity ; the ignorance of natural causes ; the ancient and universal hate conceived against the name of a witch ; their ill-favoured faces ; their spiteful words ; their curses and imprecations ; their charmes made in rime , and their beggery ; the fear of many foolish folk ; the opinion of some that are wise ; the want of robin good-fellow and the fairies , which were wont to maintain that , and the common peoples talk in this behalf ; the authority of the inquisitors ; the learning , cunning , consent , and estimation of writers herein ; the false translations and fond interpretations used , specially by papists , and many other like causes . all which toyes take such hold upon mens fancies , as thereby they are led and enticed away from the consideration of true respects , to the condemnation of that which they know not . howbeit , i will ( by god's grace ) in this my book , so apparently decipher and confute these cavils , and all other their objections , as every witchmonger shall be abashed , and all good men thereby satisfied . in the mean time , i would wish them to know , that if neither the estimation of god's omnipotency , nor the tenor of his word , nor the doubtfulness , or rather the impossibility of the case , nor the small proofs brought against them , nor the rigor executed upon them , nor the pitty that should be in a christian heart , nor yet their simplicity , impotency , or age , may suffice to suppress the rage or rigor wherewith they are oppressed ; yet the consideration of their sex or kind , ought to move some mitigation of their punishment . for if nature ( as pliny reporteth ) hath taught a lyon not to deal so roughly with a woman as with a man , because she is in body the weaker vessel , and in heart more inclined to pitty ( which jeremiah in his lamentations seemeth to confirm ) what should a man do in this case , for whom a woman was created as an help and comfort unto him ? in so much as even in the law of nature , it is a greater offence to stay a woman than a man ; not because the man is not the more excellent creature , but because a woman is the weaker vessel . and therefore among all modest and honest persons , it is thought a shame to offer violence or injury to a woman ; in which respect virgil saith : — nullum memorabile nomen foeminea in poena est . god that knoweth my heart is witness , and you that read my book shall see , that my drift and purpose in this enterprise tendeth only to these respects . first , that the glory and power of god be not so abridged and abased , as to be trust into the hand or lip of a lewd old woman ; whereby the work of the creator should be attributed to the power of ae creature . secondly , that the religion of the gospel may be seen to stand without such peevish trumpery . thirdly , that lawful favour and christian compassion be rather used towards these poor souls , than rigor and extremity . because they which are commonly accused of witchcraft , are the least sufficient of all other persons , to speak for themselves ; as having the most base and simple education of all others ; the extremity of their age giving them leave to dote , their poverty to leg , their wrongs to chide and threaten ( as being void of any other way of revenge ) their humor melancholical , to be full of imaginations , from whence chiefly proceedeth the vanity of their confessions ; as that they can transform themselves and others , into apes , owls , asses , dogs , cats , &c. that they can flie in the air , kill children with charms , hinder the coming of butter , &c. and for so much as the mighty help themselves together , and the poor widows cry , though it reach to heaven , is scarce heard upon earth ; i thought good ( according to my poor ability ) to make intercession , that some part of common rigor , and some points of hasty judgement may be advised upon . for the world is now at that stay ( as brentius in a most godly sermon in these words affirmeth ) that even as when the heathen persecuted the christians , if any were accused to believe in christ , the common people cryed ad leonem : so now , if any woman , be she never so honest , be accused of witchcraft , they cry ad ignem . what difference is between the rash dealing of unskilful people , and the grave counsel of more discreet and learned persons , may appear by a tale of danaeus his own telling ; wherein he opposeth the rashness of a few townsmen , to the counsel of a whole senate ; preferring the folly of the one , before the wisdom of the other . at orleance on loyre ( saith he ) there was a man-witch , not only taken and accused , but also convicted and condemned for witchcraft , who appealed from thence to the high court of paris : which accusation the senate saw insufficient , and would not allow , but laughed thereat , lightly regarding it ; and in the end sent him home ( saith he ) as accused of a frivolous matter : and yet for all that , the magistrates of orleance were so bold with him , as to hang him up within a short time after , for the same or the very like offence . in which example is to be seen the nature , and as it were the disease of this cause ; wherein ( i say ) the simpler and undiscreetor sort are alwayes more hasty and furious in judgments , than men of better reputation and knowledge . nevertheless , eunichius saith , that these three things , to wit , what is to be thought of witches , what their incantations can do , and whether their punishment should extend to death , are to be well considered . and i would ( saith he ) they were as well known , as they are rashly believed , both of the learned and unlearned . and further he saith , that almost all divines , physicians and lawyers , who should best know these matters , satisfying themselves with old custom , have given too much credit to these fables , and too rash and unjust sentence of death upon witches . but when a man pondreth ( saith he ) that in times past , all that swarved from the church of rome , were judged hereticks ; it is the less marvel , though in this matter they be blind and ignorant . and surely , if the scripture had been longer suppressed , more absurd fables would have sprung up , and been believed . which credulity though it is to be derided with laughter , yet this their cruelty is to be lamented with tears : for ( god knoweth ) many of these poor wretches had more need to be releived than chastised ; and more meet were a preacher to admonish them , than a jaylor to keep them ; and a physician more necessary to help them , than an executioner or tormentor to hang or burn them . for proof and due tryal hereof , i will requite danaeus his tale of a man-witch ( as he termeth him ) with another witch of the same sex or gender . cardanus from the mouth of his own father reporteth , that one bernard , a poor servant , being in wit very simple and rude , but in his service very necessary and diligent ( and in that respect dearly beloved of his master ) professing the art of witchcraft , could in no wise be disswaded from that profession , perswading himself that he knew all things , and could bring any matter to pass ; because certain countrey-people resorted to him fof help and counsel , as supposing by his own talk , that he could do somewhat . at length he was condemned to be burned ; which torment he seemed more willing to suffer , than to lose his estimation in that behalf . but his master having compassion upon him , and being himself in his princes favour , perceiving his conceit to proceed of melancholy , obtained respit of execution for twenty dayes . in which time ( saith he ) his master bountifully fed him with good fat meat , and with four eggs at a meal , as also with sweet wine : which diet was best for so gross and weak a body . and being recovered so in strength , that the humor was suppressed , he was easily won from his absurd and dangerous opinions , and from all his fond imaginations : and confessing his error and folly , from the which before no man could remove him by any perswasions , having his pardon , he lived long a good member of the church , whom otherwise the cruelty of judgement should have cast away and destroyed . this history is more credible than sprengers fables , or bodins bables , which reach not so far to the extolling of witches omnipotency , as to the derogating of god's glory . for if it be true , which they affirm , that our life and death lyeth in the hand of a witch ; then is it false , that god maketh us to live or die , or that by him we have our being , our terme of time appointed , and our dayes numbred . but surely their charmes can no more reach to the hurting or killing of men or women , that their imaginations can extend to the stealing and carrying away of horses and mares . neither hath god given remedies to sickness or griefs , by words or charms , but by hearbs and medicines , which he himself hath created upon earth , and given men knowledge of the same ; that he might be glorified , for that therewith he doth vouchsafe that the maladies of men and cattel should be cured , &c. and if there be no affliction nor calamity , but is brought to pass by him ; then let us defie the devil , renounce all his works , and not so much as once think or dream upon this supernatural power of witches , neither let us prosecute them with such despight , whom our fancy condemneth , and our reason acquitteth : our evidence against them consisting in impossibilities , our proofs in unwritten verities , and our whole proceedings in doubts and difficulties . now because i mislike the extream cruelty used against some of these silly souls ( whom a simple advocate having audience and justice , might deliver out of the hands of the inquisitors themselves ) it will be said , that i deny any punishment at all to be due to any witch whatsoever . nay , because i bewray the folly and impiety of them , which attribute unto witches the power of god : these witchmongers will report , that i deny there are any witches at all ; and yet behold ( say they ) how often is the word [ witch ] mentioned in the scripture ? even as if an idolater should say , in the behalf of images and idols , to them which deny their power and godhead , and inveigh against the reverence done unto them , how dare you deny the power of images , seeing their names are so often repeated in the scriptures ? but truly i deny not that there are witches or images ; but i detest the idolaters opinions conceived of them ; referring that to god's work and ordinance , which they impute to the power and malice of witches ; and attributing that honour to god which they ascribe to idols . but as for those that in very deed are either witches or conjurors , let them hardly suffer such punishment as to their fault is agreeable , and as by the grave judgement of law is provided . a catologue of authors used in this book . forain authors . aelianus . actius . albertus crantzius . albertus magnus . albumazar . alcoranum franciscanorum alexander trallianus . algerus . ambrosius . andradias . andraeas gartnerus . andraeas massius . antonius sabellicus . apollonius tyanaeus . appianus . apuleius . archelaus . argerius ferrarius . aristoteles . arnoldus de villa nova . artemidorus . athanasius . averroës . aagustinus episcopus hip. augustinus nipus . avicennas . aulus gellius . barnardinus de bustis . bartholomaeus anglicus . berosus anianus . bodinus . bordinus . brentius . calvinus . camerarius . campanus . cardanus pater . cardanus filius . carolus gallus . cassander . cato . chrysostomus . cicero . clemens . cornelius agrippa . cornelius nepos . cornelius tacitus . cyrillus . danaeus . demetrius . democritus . didymus . diodorus siculus . dionysius areopagita . diascorides . diurius . dodonaeus . durandus . empedocles . ephesius . erasmus roterodamus . erasmus sarcerius . erastus . eudoxus . eusebius caesariensis . fernelius . franciscus petrarcha . fuchsius . galenus . gerropius . gallasius . gemma phrysius . georgius pictorius . gofridus . goschalcus boll . gratianus . gregorius . grillandus . guido bonatus . gulielmus de sancto clodoaldo . gulielmus parisiensis . hemingius . heraclides . hermes trismegistus . hieronymus . hilarius . hippocrates . homerus . horatius . hostiensis . hovinus . hypertus . jacobus de chusa carthusianus . jamblichus . jaso pratensis . innocentius . papa . johannes anglicus . johannes baptista neapolitanus . johannes cassianus . johannes montiregrus . johannes rivius . josephus ben gorion . josias rimlerus . isidorus . isigonus . juba . julius maternus . justinus martyr . lactantius . lavaterus . laurentius ananias . laurentius à villavicentio . leo ii. pontifex . lex salicarum . lex . tabularum . legenda aurea . legenda longa coloniae . leonardus vairus . livius . lucanus . lucretius . ludovicus coelius . lutherus . macrobius . magna charta . malleus maleficarum . manlius . marbacchius . marbodeus gallus . marsilius ficinus . martinus de arles . mattheolus . melancthonus . memphradorus . michael andraeas . musculus . nauclerus . nicephorus . nicolaus . papa . nider . olaus gothus . origenes . ovidius . panormitanus . paulus aegineta . paulus marsus . persius . petrus de appona . petrus lombardus . petrur martyr . peucer . philarohus . philastrius brixiensis . philodorus . philo judaeus . pirkmairus . platina . plato . plinius . plotinus . plutarchus . polydorus virgilius . pomoerium sermonum quadragesimalium . pompanatius . pontificale . ponzivibius . popphyrius . prochus . propertius . psellus . ptolomeus . pythagoras . quintilianus . rabbi abraham . rabbi ben ezra . rabbi david kimhi . rabbi josuah ben levi. rabbi isaac natar . rabbi levi. rabbi moses , rabbi sedajas hajas . robertus carocullus . rupertus . sabinus . sadoletus . savanorola . scotus . seneca . septuaginta interpretes . serapio . socrates . solinus . speculum exemplorum . strabo . sulpitius severus . synesius . tatianus . tertullianus . thomas aquinas . themistius . theodoretus . theodorus bizantius . theophrastus . thucydides . tibullus . tremelius . valerius maximus . varro . vegetius . vincentius . virgillius . vitellius . wierus . xantus historiographus . english authors . barnaby googe . beehive of the romish church . edward deering . geoffrey chaucer . giles alley . gnimelf maharba . henry haward . john bale . john fox . john malborn . john record . primer after york . use . richard gallis . roger bacon . testament printed at rhemes . t. e. a nameless authour , . thomas hills . thomas lupton . thomas moore knight . thomas phaer . t. r. a nameless authour , . william lambard . w. w. a nameless authour , . the discovery of witchcraft . book i. chhp. i. an impeachment of witches power in meteors and elementary bodies , tending to the rebuke of such an attribute too much unto them . the fables of witchcraft have taken so fast hold and deep root in the heart of man , that few or none can ( now adaies ) with patience indure the hand and correction of god. for if any adversity , grief , sickness , loss of children , corn , cattel , or liberty , happen unto them ; by and by they exclaim upon witches : as though there were no god in israel that ordereth all things according to his will , punishing both just and unjust with griefs , plagues , and afflictions in manner and form as he thinketh good : but that certain old women here on earth , called witches , must needs be the contrivers of all mens calamities ; and as though they themselves were innocents , and had deserved no such punishments . insomuch as they stick not to ride and go to such , as either are injuriously termed witches , or else are willing so to be accounted , seeking at their hands comfort and remedy in time of their tribulation , contrary to gods will and commandement in that behalf , who bids us resort to him in all our necessities . such faithless people ( i say ) are also perswaded , that neither hail nor snow , thunder nor lightning , rain nor tempestuous winds , come from the heavens at the commandement of god ; but are raised by the cunning and power of witches and conjurers ; insomuch as a clap of thunder , or a gale of wind is no sooner heard , but either they run to ring bells , or cry out to burn witches ; or else burn consecrated things , hoping by the smoak thereof , to drive the devil out of the air , as though spirits could be fraid away with such external toies : howbeit , these are right inchantments , as brentius affirmeth . but certainly , it is neither a witch , nor devil , but a glorious god that maketh the thunder . i have read in the scriptures , that god maketh the blustering tempests and whirl-winds : and i find that it is the lord that altogether dealeth with them , and that they blow according to his will. but let me see any of them all rebuke and still the sea in time of tempest , as christ did ; or raise the stormy wind , as god did with his word ; and i will believe in them . hath any witch or conjurer , or any creature entred into the treasures of the snow ; or seen the secret places of the hail , which god hath prepared against the day of trouble , battel , and war ? i for my part also think with jesus sirach , that at gods only commandement the snow falleth ; and that the wind bloweth according to his will , who only makeh all storms to cease ; and who ( if we keep his ordinances ) will send us rain in due season , and make the land to bring forth her increase , and the trees of the field to give their fruit . but little think our witch-mongers , that the lord commandeth the clouds above , or openeth the doors of heaven , as david affirmeth ; or that the lord goeth forth in the tempests and storms , as the prophet nahum reporteth : but rather that witches and conjurers are then about their business . the marcionists acknowledged one god the author of good things , and another the ordainer of evil : but these make the devil a whole god , to create things of nothing , to know mens cogitations , and to do that which god never did ; as to transubstantiate men into beasts , &c. which thing , if devils could do , yet followeth it not , that witches have such power . but if all the devils in hell were dead , and all the witches in england were burned or hanged ; i warrant you we should not fail to have rain , hail , and tempests , as now we have : according to the appointment and will of god , and according to the constitution of the elements , and the course of the planets , wherein god hath set a perfect and perpetual order . i am also well assured , that if all the old women in the world were witches ; and all the priests conjurers ; we should not have a drop of rain , nor a blast of wind the more or the less for them : for the lord hath bound the waters in the clouds , and hath set bounds about the waters , until the day and night come to an end : yea , it is god that raiseth the winds and stilleth them : and he saith to the rain and snow , be upon the earth , and it falleth . the wind of the lord , and not the wind of witches , shall destroy the treasures of their pleasant vessels , and dry up the fountains ; saith oseas . let us also learn and confess with the prophet david , that we our selves are the causes of our afflictions ; and not exclaim upon witches , when we should call upon god for mercy . the imperial law ( saith brentius ) condemneth them to death that trouble and infect the air : but i affirm ( saith he ) that it is neither in the power of witch nor devil so to do , but in god only . though ( besides bodin , and all the popish writers in general ) it please danaeus , hyperius , hemingius , erastus , &c. to conclude otherwise . the clouds are called the pillars of gods tents , gods chariots , and his pavillions : and if it be so , what witch or devil can make masteries thereof ? s. augustine saith , non est putandum istis transgressoribus angelis servire hanc rerum visibilium materiem , sed soli deo ; we must not think that these visible things are at the commandement of the angels that fell , but are obedient to the only god. finally , if witches could accomplish these things ; what needed it seem so strange to the people , when christ by miracle commanded both seas and winds , &c. for it is written ; who is this ? for both wind and sea obey him . chap. ii. the inconvenience growing by mens credulity herein , with a reproof of some church-men , which are inclined to the common conceived opinion of witches omnipotencie , and familiar example thereof . but the world is now so bewitched and over-run with this fond error , that even where a man should seek comfort and counsel , there shall he be sent ( in case of necessity ) from god to the devil ; and from the physitian to the cosening witch , who will not stick to take upon her by words to heal the lame ( which was proper only to christ ; and to them whom he assisted with his divine power ) yea , with her familiar and charms she will take upon her to cure the blind : though in the tenth of s. john's gospel it be written , that the devil cannot open the eyes of the blind . and they attain such credit , as i have heard ( to my grief ) some of the ministery affirm , that they have had in their parish at one instant , or witches , meaning such as could work miracles supernaturally . whereby they manifested as well their infidelity and ignorance , in conceiving gods word ; as their negligence and error in instructing their flocks : for they themselves might understand , and also teach their parishioners , that * god only worketh great wonders ; and that it is he which sendeth such punishments to the wicked , and such trials to the elect : according to the saying of the prophet haggai , * i smote you with blasting and mildew , and with hail , in all the labours of your hands ; and yet you turned not unto me , saith the lord. and therefore saith the same prophet in another place ; * you have sowen much , and bring in little . and both in * joel and leviticus , the like phrases and proofs are used and made . but more shall be said of this hereafter . s. paul fore-saw the blindness and obstinancy , both of these blind shepherds , and also of their scabbed sheep , when he said , they will not suffer wholesome doctrine , but having their ears itching , shall get them a heap of teachers after their own lusts ; and shall turn their ears from the truth , and shall be given to fables . and in the latter time some shall depart from the faith , and shall give heed to spirits of errors , and doctrins of devils , which speak lies , ( as witches and conjurers do ) but cast thou away such prophane and old wives fables . in which sense basil saith ; who so giveth heed to inchanters , harkeneth to a fabulous and frivilous thing . but i will rehearse an example , whereof i my self am not only oculatus testis , but have examined the cause , and am to justifie the truth of my report : not because i would disgrace the ministers that are godly , but to confirm my former assertion , that this absurd error is grown into the place , which should be able to expel all such ridiculous folly and impiety . at the assizes holden at rochester , anno . one margaret simons , the wife of john simons , of brenchly in kent , was arraigned for witchcraft , at the instigation and complaint of divers fond and malicious persons ; and specially by the means of one john ferral vicar of that parish : with whom i talked about that matter and found him both fondly assorted in the cause , and enviously bent towards her : and ( which is worse ) as unable to make a good account of his faith , as she whom he accused . that which he , for his part , laid to the poor womans charge , was this . his son ( being an ungracious boy , and prentise to one robert scotchford clothier , dwelling in that parish of brenchly ) passed on a day by her house ; at whom by chance her little dog barked . which thing the boy taking in evil part , drew his knife , and pursued him therewith even to her door : whom she rebuked with some such words as the boy disdained , and yet nevertheless would not be perswaded to depart in a long time . at the last he returned to his masters house , and within five or six days fell sick . then was called to mind the fray betwixt the dog and the boy : insomuch as the vicar ( who thought himself so priviledged , as he little mistrusted that god would visit his children with sickness ) did so calculate ; as he found , partly through his own judgement , and partly ) as he himself told me ) by the relation of other witches , that his said son was by her bewitched . yea , he also told me , that this his son ( being , as it were , past all cure ) received perfect health at the hands of another witch . he proceeded yet further against her , affirming , that alwayes in his parish-church , when he desired to read most plainly , his voyce so failed him , as he could scant be heard at all ; which he could impute , he said , to nothing else , but to her inchantment . when i advertised the poor woman hereof , as being desirous to hear what she could say for her self ; she told me , that in very deed , his voyce did much fail him , specially when he trained himself to speak lowdest . howbeit , she said that at all times his voyce was hoarse and low , which thing i perceived to be true . but sir ; said she , you shall understand , that this our vicar is diseased with such a kind of hoarseness , as divers of our neighbours in this parish not long since , doubted that he had the french-pox ; and in that respect utterly refused to communicate with him : until such time as ( being thereunto injoyned by m.d. lewen the ordinary ) he had brought from london a certificate , under the hands of two physitians , that his hoarseness proceeded from a disease in the lungs . which certificate he published in the church , in the presence of the whole congregation : and by this means he was cured , or rather excused of the shame of his disease ; and this i know to be true by the relation of divers honest men of that parish : and truly , if one of the jury had not been wiser than the other , she had been condemned thereupon , and upon other as ridiculous matters as this . for the name of a witch is so odious , and her power so feared among the common people , that if the honestest body living chance to be arraigned thereupon . she shall hardly escape condemnation . chap. iii. who they be that are called witches , with a manifest declaration of the cause that moveth men so commonly to think , and witches themselves to believe that they can hurt children , cattel , &c. with words and imaginations ; and of cosening witches . one sort of such as are said to be witches , are women which be commonly old , lame , blear-eyed , pale , fowl , and full of wrinckles ; poor , sullen , superstitious , and papists ; or such as know no religion : in whose drousie minds the devil hath gotten a fine seat ; so as , what mischief , mischance , calamity , or slaughter is brought to pass , they are easily perswaded the same is done by themselves ; imprinting in their minds an earnest and constant imagination thereof . they are lean and deformed , shewing melancholy in their faces , to the horrour of all that see them . they are doting , scolds , mad , devillish , and not much differing from them that are thought to be possessed with spirits , so firm and stedfast in their opinions , as whosoever shall only have respect to the constancy of their words uttered , would easily believe they were true indeed . these miserable wretches are so odious unto all their neighbours ; and so feared , as few dare offend them , or deny them any thing they ask : whereby they take upon them ; yea , and sometimes think , that they can do such things as are beyond the ability of humane nature . these go from house to house , and from door to door for a pot full of milk , yest , drink , pottage , or some such relief ; without the which they could hardly live : neither obtaining for their service and pains , nor yet by their art , nor yet at the devils hands ( with whom they are said to make a perfect and visible bargain ) either beauty , money , promotion , wealth , worship , pleasure , honour , knowledg , learning , or any other benefit whatsoever . it falleth out many times , that neither their necessities , nor their expectation is answered or served , in those places where they beg or borrow ; but rather their lewdness is by their neighbors reproved . and further , in tract of time the witch waxeth odious and tedious to her neighbours ; and they again are despised and despited of her : so as sometimes she curseth one , and sometimes another ; and that from the master of the house , his wife , children , cattel , &c. to the little pig that lieth in the stie . thus in process of time they have all displeased her , and she hath wished evil luck unto them all ; perhaps with curses and imprecations made in form . doubtless ( at length ) some of her neighbours die , or fall sick ; or some of their children are visited with diseases that vex them strangely : as apoplexies , epilepsie , convulsions , hot fevers , worms , &c. which by ignorant parents are supposed to be the vengeance of witches . yea and their opinions and conceits are confirmed and maintained by unskilful physitians , according to the common saying : inscitiae pallium malleficium & incantatio , witchcraft and inchantment is the cloke of ignorance : whereas indeed evil humors , and not strange words , witches , or spirits , are the causes of such diseases : also some of their cattel perish , either by disease or mischance : then they upon whom such adversities fall , weighing the fame that goeth upon this woman , her words , displeasure , and curses , meeting so justly with their misfortune , do not only conceive , but also are resolved that all their mishaps are brought to pass by her only means . the witch on the other side expecting her neighbors mischances , and seeing things sometimes come to pass according to her wishes , curses , and incantations , ( for bodin himself confesseth , that not above two in a hundred of their witchings or wishings take effect ) being called before a justice , by due examination of the circumstances is driven to see her imprecations and desires , and her neighbours harms and losses to concur , and as it were to take effect : and so confesseth that she ( as a goddess ) hath brought such things to pass . wherein , not only she , but the accuser and also the justice are foully deceived and abused ; as being through her confession , and other circumstances perswaded ( to the injury of gods glory ) that she hath done , or can do that which is proper only to god himself . another sort of witches there are , which be absolutely coseners . these take upon them either for glory , fame , or gain , to do any thing which god or the devil can do : either for fore-telling of things to come , bewraying of secrets , curing of maladies , or working of miracles . but of these i will talk more at large hereafter . chap. iv. what miraculous actions are imputed to witches by witchmongers , papists , and poets . although it be quite against the hair , and contrary to the devils will , to the witches oath , promise , and homage , and contrary to all reason , that witches should help any thing that is bewitched ; but rather set forward their masters business : yet we read in malleo maleficarum , of three sorts of witches ; and the same is affirmed by all the writers hereupon , new and old . one sort ( they say ) can hurt and not help , the second can help and not hurt , the third can both help and hurt . and among the hurtful witches he saith there is one sort more beastly than any kind of beasts , saving wolves ; for these usually devour and eat young children and infants of their own kind . these be they ( saith he ) that raise hail , tempests , and hurtful weather ; as lightning , thunder , &c. these be they that procure barrenness in man , woman , and beast . these can throw children into waters , as they walk with their mothers , and not be seen . these can make horses kick , till they cast their riders . these can pass from place to place in the air invisible . these can so alter the mind of judges , they can have no power to hurt them . these can procure to themselves and to others , taciturnity and insensibility in their torments . these can bring trembling to the hands , and strike terror into the minds of them that apprehend them . these can manifest unto others , things hidden and lost , and foreshew things to come , and see them as though they were present . these can alter mens minds to inordinate love or hate . these can kill whom they list with lightning and thunder . these can take mans courage , and the power of generation . these can make a woman miscarry in child-birth , and destroy the child in the mothers womb , without any sensible means either inwardly or outwardly applyed . these can with their looks kill either man or beast . all these things are avowed by james sprenger and henry institor , in malleo maleficarum , to be true and confirmed by nider , and the inquisitor cumanus ; and also by danaeus , hyperius , hemingius , and multiplyed by bodin , and frier bartholomaus spineus . but because i will in no wise abridge the authority of their power , you shall have also the testimonies of many other grave authors in this behalf ; as followeth . and first ovid affirmeth , that they can raise and suppress lightning and thunder , rain and hail , clouds and winds , tempests and earthquakes . others do write , that they can pull down the moon and stars . some write , that with wishing they can send needles into the livers of their enemies . some that they can transfer corn in the blade from one place to another . some , that they can cure diseases supernaturally , flie in the air , and dance with devils . some write , that they can play the part of succubus , and contract themselves to incubus ; and so young prophets are upon them begotten , &c. some say , they can transubstantiate themselves and others , and take the forms and shapes of asses , wolves , ferrets , cows , apes , horses , dogs , &c. some say they can keep devils and spirits in the likeness of todes and cats . they can raise spirits ( as others affirm ) dry up springs , turn the course of running waters , inhibit the sun , and stay both day and night , changing the one into the other . they can go in and out at awger-holes , and sail in an egge-shel , a cockle or muscel-shel , through and under the tempestuous seas . they can go invisible , and deprive men of their privities , and otherwise of the act and use of venery . they can bring souls out of graves . they can tear snakes in pieces with words , and with looks kill lambs . but in this case a man may say , that miranda canunt , sed non credenda poetae . they can also bring to pass , that chern as long as you list , your butter will not come ; especially if either the maids have eaten up the cream ; or the good-wife have sold the butter before in the market . whereof i have had some trial , although there may be true and natural causes to hinder the common course thereof : as for example ; put a little sope or sugar into your chern of cream , and there will never come any butter , chern as long as you list . but m. mal. saith that there is not so little a village , where many women are not that bewitch , infect , and kill kine , and dry up the mik : alledging for the strengthening of that assertion , the saying of the apostle , nunquid deo cura est de bobus ? doth god take any care of oxen ? chap. v. a confutation of the common conceiued opinion of witches and witchcraft , and how detestable a sin it is to repair to them for counsel , or other help , in time of affliction . but whatsoever is reported or conceived of such manner of witchcrafts , i dare avow to be false and fabulous ( cosenage , dotage , and poysoning excepted : ) neither is there any mention made of these kind of witches in the bible . if christ had known them , he would not have pretermitted to inveigh against their presumption , in taking upon them his office : as , to heal and cure diseases ; and to work such miraculous and supernatural things , as whereby he himself was specially known , believed and published to be god ; his actions and cures consisting ( in order and effect ) according to the power by our witchmongers imputed to witches . howbeit , if there be any in these dayes afflicted in such strange sort , as christs cures and patients are described in the new testament to have been : we fly from trusting in god to trusting in witches , who do not only in their cosening art take on them the office of christ in this behalf ; but use his very phrase of speech to such idolaters , as come to seek divine assistance at their hands , saying ; go thy wayes , thy son or thy daughter , &c. shall do well , and be whole . it will not suffice to disswade a witchmonger from his credulity , that he seeth the sequel and event to fall out many times contrary to their assertion ; but in such case ( to his greater condemnation ) he seeketh further to witches of greater fame . if all fail , he will rather think he came in an hour too late , than that he went a mile too far . truly i for my part cannot perceive what it is to goe a whoring after strange gods , if this be not . he that looketh upon his neighbours wife , and lusteth after her , hath committed adultery . and truly , he that in heart and by argument maintained the sacrifice of the mass to be propitiatory for the quick and the dead , is an idolater ; as also he that alloweth and commendeth creeping to the cross , and such like idolatrous actions , although he bend not his corporall knees . in like manner i say , he that attributeth to a witch , such divine power , as duly and only appertaineth unto god ( which all witchmongers do ) is in heart a blasphemer , an idolater , and full of gross impiety , although he neither go nor send to her for assistance . chap. vi. a further confutation of witches miraculous and omnipotent power , by invincible reasons and authorities , with disswasions from such fond credulity . if witches could do any such miraculous things , as these and other which are imputed to them , they might do them again and again , at any time or place , or at any mans desire : for the devil is as strong at one time as at another , as busie by day as by night , and ready enough to do all mischief , and careth not whom he abuseth : and insomuch as it is confessed , by the most part of witchmongers themselves , that he knoweth not the cogitation of mans heart , he should ( me thinks ) sometimes appear , unto honest and credible persons , in such gross and corporal form , as it is said he doth unto witches : which you shall never hear to be justified by one sufficient witness . for the devil indeed entreth into the mind , and that way seeketh mans confusion . the art alwayes presupposeth the power ; so as , if they say they can do this or that , they must shew , how and by what means they do it ; as neither the witches nor the witchmongers are able to do : for , to every action is required the faculty and ability of the agent or doer ; the aptness of the patient or subject ; and a convenient and possible application . now the witches are mortal , and their power dependeth upon the analogy and consonancy of their minds and bodies ; but with their minds they can but will and understand ; and with their bodies they can do no more , but as the bounds and ends of terrene sense will suffer : and therefore their power extended not to do such miracles , as surmounteth their own sense , and the understanding of others which are wiser than they ; so as here wanteth the vertue and power of the efficient . and in reason , there can be no more vertue in the thing caused , than in the cause , or that which proceedeth of or from the benefit of the cause . and we see , that ignorant and impotent women , or witches , are the causes of incantations and charms ; wherein we shall perceive there is none effect , if we will credit our own experience and sense unabused , the rules of philosophy , or the word of god. for alas ! what an unapt instrument is a toothless , old , impotent , and unwieldy woman to flie in the air ; truely , the devil little needs such instruments to bring his purposes to pass . it is strange , that we should suppose , that such persons can work such feats : and it is more strange , that we will imagine that to be possible to be done by a witch ; which to nature and sense is impossible ; specially when our neighbours life dependeth upon our credulity therein ; and when we may see the defect of ability , which alwayes is an impediment both to the act , and also to the presumption thereof . and because there is nothing possible in law , that in nature is impossible ; therefore the judge doth not attend or regard what the accused man saith ; or yet would do : but what is proved to have been committed , and naturally falleth in mans power and will to do . for the law saith , that to will a thing impossible , is a sign of a mad-man , or of a fool , upon whom no sentence or judgement taketh hold . furthermore , what jury will condemn , or what judge will give sentence or judgement against one for killing a man at berwick , when they themselves , and many other saw that man at london , that very day , wherein the murther was committed ; yea though the party confess himself guilty therein , and twenty witnesses depose the same : but in this case also i say the judge is not to weigh their testimony , which is weakened by law ; and the judges authority is to supply the imperfection of the case , and to maintain the right and equity of the same . seeing therefore that some other things might naturally be the occasion and cause of such calamities as witches are supposed to bring ; let not us that profess the gospel and knowledge of christ , be bewitched to believe that they do such things , as are in nature impossible , and in sense and reason incredible ; if they say it is done through the devils help , who can work miracles ; why doe not theeves bring their business to pass miraculously , with whom the devil is as conversant as with the other : such mischiefs as are imputed to witches , happen where no witches are , yea and continue when witches are hanged and burnt : why then should we attribute such effect to that cause , which being taken away , happeneth nevertheless ? chap. vii . by what means the name of witches becometh so famous , and how diversly people be opinioned concerning them and their actions . surely the natural power of man or woman cannot be so inlarged , as to do any thing beyond the power and vertue given and ingraffed by god. but it is the will and mind of man , which is vitiated and depraved by the devil : neither doth god permit any more , than that which the natural order appointed by him doth require . which natural order is nothing else , but the ordinary power of god , powred into every creature , according to his state and condition . but hereof more shall be said in the title of witches confessions . howbeit you shall understand , that few or none are throughly perswaded , resolved , or satisfied , that witches can indeed accomplish all these impossibilities : but some one is bewitched in one point , and some are cosened in another , untill in fine , all these impossibilities , and many more , are by several persons affirmed to be true . and this i have also noted , that when any one is cosened with a cosening toye of witch-craft , and maketh report thereof accordingly , verifying a matter most impossible and false as it were upon his own knowledge , as being overtaken with some kind of illusion or other ( which illusions are right inchantments ) even the self-same man will deride the like proceeding out of another mans mouth , as a fabulous matter unworthy of credit . it is also to be wondered , how men ( that have seen some part of witches cosenages detected , and see also therein the impossibility of their own presumptions , and the folly and falshood of the witches confessions ) will not suspect , but remain unsatisfied , or rather obstinately defend the residue of witches supernatural actions : like as when a jugler hath discovered the slight and illusion of his principal feats , one would fondly continue to think , that his other petty juggling knacks of legierdemain are done by the help of a familiar : and according to the folly of some papists , who seeing and confessing the popes absurd religion , in the erection and maintenance of idolatry and superstition , specially in images , pardons , and reliques of saints , will yet persevere to think , that the rest of his doctrine and trumpery is holy and good . finally , many maintain and cry out for the execution of witches , that particularly believe never a whit of that which is imputed unto them ; if they be therein privately dealt withall , and substantially opposed and tryed in argument . chap. viii . causes that move as well witches themselves as others to think that they can work impossibilities , with answers to certain objections : where also their punishment by law is touched . cardanus writeth , that the cause of such credulity consisteth in three points ; to wit , in the imagination of the melancholick , in the constancy of them that are corrupt therewith , and in the deceit of the judges ; who being inquisitors themselves against hereticks and witches , did both accuse and condemn them , having for their labour the spoil of their goods : so as these inquisitors added many fables hereunto , lest they should seem to have done injury to the poor wretches , in condemning and executing them for none offence . but sithence ( saith he ) the springing up of luthers sect , these priests have tended more diligently upon the execution of them ; because more wealth is to be caught from them : insomuch as now they deal so loosly with witches ( through distrust of gains ) that all is seen to be malice , folly or avarice that hath been practised against them : and whosoever shall search into this cause , or read the chief writers hereupon , shall find his words true . it will be objected , that we here in england are not now directed by the popes laws ; and so by consequence our witches not troubled or convented by the inquisitors haereticae pravitatis . i answer , that in times past here in england , as in other nations , this order of discipline hath been in force and use ; although now some part of the old rigour be qualified by two several statutes made in the first of elizabeth , and of henry the eight . nevertheless the estimation of the omnipotency of their words or charmes seemeth in those statutes to be somewhat maintained , as a matter hitherto generally received ; and not yet so looked into , as that it is refuted and decided . but how wisely soever the parliament-house hath dealt therein , or how mercifully soever the prince beholdeth the cause : if a poor old woman , supposed to be a witch , be by the civil or canon law convented ; i doubt , some canon will be found in force , not only to give scope to the tormentor , but also to the hangman , to exercise their offices upon her . and most certain it is , that in what point soever any of these extremities , which i shall rehearse unto you , be mitigated , it is through the goodness of the queens majesty , and her excellent magistrates placed amongst us : for as touching the opinion of our writers therein in our age ; yea in our countrey , you shall see it doth not only agree with foreign cruelty , but surmounteth it far . if you read a foolish pamphlet dedicated to the lord darcy by w.w. . you shall see that he affirmeth , that all those tortures are far too light , and their rigour too mild ; and that in that respect he impudently exclameth against our magistrates , who suffer them to be but hanged , when murtherers , and such malefactors be so used , which deserve not the hundreth part of their punishments . but if you will see more folly and lewdness comprised in one lewd book , i commend you to ri. ga. a windsor-man ; who being a mad-man , hath written according to his frantick humor , the reading whereof may satisfie a wise man , how mad all these witch-mongers dealings be in this behalf . chap. ix . a conclusion of the first book , wherein is fore-shewed the tyrannical cruelty of witchmongers and inquisitors ; with a request to the reader to peruse the same . and because it may appear unto the world what treacherous and faithless dealing , what extreme and intolerable tyranny , what gross and fond absurdities , what unnatural and uncivil discourtesie , what canker'd and spiteful malice , what outragious and barbarous cruelty , what lewd and false packing , what cunning and crafty intercepting , what bald and peevish interpretations , what abominable and devilish inventions ; and what flat and plain knavery is practised against these old women ; i will set down the whole order of the inquisition , to the everlasting , inexcusable , and apparent shame of all witch-mongers . neither will i insert any private or doubtful dealings of theirs ; or such as they can either deny to be usual , or justly cavil at ; but such as are published and renewed in all ages , since the commencement of popery , established by laws , practised by inquisitors , priviledged by princes , commended by doctors , confirmed by popes , councels , decrees , and canons ; and finally be left of all witch-mongers ; to wit , by such as do attribute to old women , and such like creatures , the power of the creator . i pray you therefore , though it be tedious and intolerable ( as you would be heard in your miserable calamities ) so hear with compassion their accusations , examinations , matters given in evidence , confessions , presumptions , interrogatories , conjurations , cautions , crimes , tortures , and condemnations , devised and practised usually against them . book ii. chap. i. what testimonies and witnesses are allowed to give evidence against reputed witches , by the report and allowance of the inquisitors themselves , and such as are special writers herein . excommunicate persons , partakers of the fault , infants , wicked servants , and run-awaies are to be admitted to bear witness against their dames in this matter of witch-craft , because ( saith bodin the champion of witch-mongers ) none that be honest are able to detect them . hereticks also and witches shall be received to accuse , but not to excuse a witch . and finally , the testimony of all infamous persons in this case is good and allowed . yea , one lewd person ( saith bodin ) may be received to accuse and condemn a thousand suspected witches . and although by law , a capital enemy may be challenged ; yet james sprenger , and henry institor , ( from whom bodin , and all the writers that ever i have read , do receive their light , authorities and arguments ) say ( upon this point of law ) that the poor friendless old woman must prove that her capital enemy would have killed her , and that he hath both assaulted and wounded her ; otherwise she pleadeth all in vain . if the judge ask her , whether she have any capital enemies ; and she rehearse other , and forget her accuser : or else answer , that he was her capital enemy , but now she hopeth he is not so ; such a one is nevertheless admitted for a witness . and though by law , single witnesses are not admittable ; yet if one depose she hath bewitched her cow ; another , her sow ; and the third , her butter : these ( saith m. mal. and bodin ) are not single witnesses ; because they agree that she is a witch . chap. ii the order of examination of witches by the inquisitors . women suspected to be witches , after their apprehension may not be suffered to go home , or to other places , to seek sureties : for then ( saith bodin ) the people would be worse willing to accuse them ; for fear lest at their return home , they work revenge upon them : in which respect bodin commendeth much the scottish custome and order in this behalf : where ( he saith ) a hollow piece of wood or a chest is placed in the church , into the which any body may freely cast a little scroll of paper , wherein may be contained the name of the witch , the time , place , and fact , &c. and the same chest being locked with three several locks , are opened every fifteenth day by three inquisitors or officers appointed for that purpose : which keep three several keys . and thus the accuser need not be known , nor shamed with the reproach of slander or malice to his poor neighbour . item , there must be great perswasions used to all men , women , and children , to accuse old women of witch-craft . item , there may alwaies be promised impunity and favour to witches , that confess and detect others ; and on the contrary , there may be threatnings and violence practised and used . item , the little children of witches , which will not confess , must be attached , who ( if they be craftily handled , saith bodin ) will confess against their own mothers . item , witches must be examined as suddenly , and as unawares as is possible : the which will so amaze them , that they will confess any thing , supposing the devil hath forsaken them ; whereas , if they should first be committed to prison , the devil would tamper with them , and inform them what to do . item , the inquisitor , judge , or examiner , must begin with small matters first . item , they must be examined , whether their parents were witches or no : for witches ( as these doctors suppose ) come by propagation . and bodin setteth down this principle in witchcraft , to wit , si saga sit mater , sic etiam est filia : howbeit the law forbiddeth it , ob sanguinis reverentiam . item , the examiner must look stedfastly upon their eyes : for they cannot look directly upon a mans face ( as bodin affirmeth in one place , although in another he saith , that they kill and destroy both men and beasts with their looks . ) item , she must be examined of all accusations , presumptions , and faults , at one instant ; left satan should afterwards disswade her from confession . item , a witch may not be put in prison alone , lest the devil disswade her from confession , through promises of her indemnity . for ( saith bodin ) some that have been in the goal have proved to fly away , as they were wont to do when they met with diana and minerva , &c. and so brake their own necks against the stone-walls . item , if any deny her own confession made without torture , she is nevertheless by that confession to be condemned , as in any other crime . item , the judges must seem to be in a pitiful countenance , and to bemoan them ; saying , that , it was not they , but the devil that committed the murther , and that he compelled them to do it ; and must make them believe that they think them to be innocents . item , if they will confess nothing but upon the rack or torture ; their apparel must be changed ; and every hair in their body must be shaven off with a sharp razor . item , if they have charms for taciturnity , so as they feel not the common tortures , and therefore confess nothing : then some sharp instrument must be thrust betwixt every nail of their fingers and toes ; which ( as bodin saith ) was king childeberts devise , and is to this day of all others the most effectual : for by means of that extreme pain , they will ( saith he ) confess any thing . item , paulus grillandus , being an old doer in these matters : wisheth that when witches sleep , and feel no pain upon the torture , domine labia mea aperies should be said ; and so ( saith he ) both the torments will be felt , and the truth will be uttered : et sic ars deluditur arte . item , bodin saith , that at the time of examination , there should be a semblance of great ado , to the terrifying of the witch ; and that a number of instruments , ginns , manacles , ropes , halters , fetters , &c. be prepared , brought forth , and laid before the examinate : and also that some be procured to make a most horrible and lamentable cry , in the place of torture , as though he or she were upon the rack , or in the tormentors hands : so as the examinate may hear it whiles she is examined , before she her self be brought into the prison ; and perhaps ( saith he ) she will by this means confess the matter . item , there must be subborned some crafty spy , that may seem to be a prisoner with her in the like case ; who perhaps may in conference undermine her , and so bewray and discover her . item , if she will not yet confess , she must be told that she is detected , and accused by other of her companions ; and although in truth there be no such matter : and so perhaps she will confess , the rather to be revenged upon her adversaries and accusers . chap. iii. matters of evidence against witches . if an old woman threaten or touch one being in health , who dieth shortly after ; or else is infected with the leprosie , apoplexie , or any other strange disease : it is ( saith bodin ) a permanent fact , and such an evidence , as condemnation , or death must insue , without further proof : if any body have mistrusted her , or said before that she was a witch . item , if any come in , or depart out of the chamber or house , the doors being shut ; it is an apparent and sufficient evidence to a witches condemnation , without further tryal : which thing bodin never saw : if he can shew me that feat ; i will subscribe to his folly . for christ after his resurrection used the same : not as a ridiculous toy , that every witch might accomplish ; but as a special miracle , to strengthen the faith of the elect. item , if a woman bewitch any bodies eyes , she is to be executed without further proof . item , if any inchant or bewitch mens beasts , or corn , or flie in the air , or make a dog speak , or cut off any mans members , and unite them again to men or childrens bodies ; it is sufficient proof to condemnation . item , presumptions and conjectures are sufficient proofs against witches . item , if three witnesses do but say , such a woman is a witch ; then it is a clear case that she is to be executed with death . which matter bodin saith is not only certain by the canon and civil laws , but by the opinion of pope innocent , the wisest pope ( as he saith ) that ever was . item , the complaint of any one man of credit is sufficient to bring a poor woman to the rack or pully . item , a condemned or infamous persons testimony is good and allowable in matters of witch-craft . item , a witch is not to be delivered , though she endure all the tortures , and confess nothing ; as all other are in any criminal cases . item , though in other cases the depositions of many women at one instant are disabled , as sufficient in law ; because of the imbecility and frailty of their nature or sex , yet in this matter one woman , though she be a party , either accuser or accused , and be also infamous and impudent ( for such are bodins words ) yea and already condemned : she may nevertheless serve to accuse and condemn a witch . item , a witness uncited , and offering himself in this case is to be heard , and in none other . item , a captial enemy ( if the enmity be pretended to grow by means of witchcraft ) may object against a witch ; and none exception is to be had or made against him . item , although the proof of perjury may put back a witness in all other causes ; yet in this a perjured person is a good and lawful witness , item , the proctors and advocates in this case are compelled to be witnesses against their clients , & in none other case they are to be constrained thereunto . item , none can give evidence against witches , touching their assemblies , but witches only : ( as bodin saith ) none other can do it . howbeit , ri. ga. writeth , that he came to the god-speed , and with his sword and buckler killed the devil ; or at the last he wounded him so sore , that he made him stink of brimstone . item , bodin saith that because this is an extraordinary matter ; there must herein be extraordinary dealing : and all manner of wayes are to be used , direct and indirect . chap. iv. confessions of witches , whereby the are condemned . some witches confess ( saith bodin ) that are desirous to dye ; not for glory , but for despair : because they are tormented in their life time : but these may not be spared ( saith he ) although the law doth excuse them . the best and surest confession is at strife , to her ghostly father . item , if she confess many things that are false , and one thing that may be true ; she is to be taken and executed upon that confession . item , she is not so guilty that confesseth a falshood or a lye , and denyeth a truth ; as she that answereth by circumstance . item , an equivocal or doubtful answer is taken for a confession against a witch . item , bodin reporteth , that one confessed that he went out , or rather up in the air , and was transported many miles to the fairies dance , only because he would spy unto what place his wife went to hagging , and how she behaved her self : whereupon was much ado among the inquisitors and lawyers , to discuss whether he should be executed with his wife or no : but it was concluded that he must die , because he bewrayed not his wife : the which he forbare to do , propter reverentiam honoris & familiae . item , if a woman confess freely herein , before question be made ; and yet afterward deny it : she is nevertheless to be burned . item , they affirm that this extremity is herein used , because not one among a thousand witches is detected . and yet it is affirmed by sprenger in m. mal. that there is not so little a parish , but there are many witches known to be there . chap. v. presumptions , whereby witches are condemned . if any womans child chance to dye at her hand , so as no body knoweth how ; it may not be thought or presumed that the mother killed it , except she be supposed a witch , and in that case it is otherwise ; for she must upon that presumption be executed ; except she can prove the negative or contrary . item , if the child of a woman that is suspected to be a witch , be lacking or gone from her ; it is to be presumed , that she hath sacrificed it to the devil : except she can prove the negative or contrary . item , though in other persons , certain points of their confessions may be thought erroneous , and imputed to error : yet in witches causes ) all oversights , imperfections , and escapes must be adjudged impious and malicious ; and tend to her confusion and condemnation . item , though a theif be not said in law to be infamous in any other matter than in theft ; yet a witch defamed of witchcraft is said to be defiled with all manner of faults and infamies universally , though she were not condemned ; but ( as i said ) defamed with the name of witch : for rumors and reaports are sufficient ( saith bodin ) to condemn a witch . item , if any man , woman , or child do say , that such a one is a witch ; it is a most vehement suspicion ( saith bodin ) and sufficient to bring her to rack ; though in all other cases it be directly against law . item , in presumptions and suspicions against a witch , the common brute or voyce of the people cannot err . item , if a woman , when she is apprehended , cry out , or say ; i am undone ; save my life ; i will tell you how the matter standeth , &c. she is thereupon most vehemently to be suspected and condemned to dy . item , though a conjurer be not to be condemned for curing the diseased by vertue of his art ; yet must a witch die for the like case . item , the behaviour , looks , becks , and countenance of a woman , are sufficient signes , whereby to presume she is a witch : for always they look down to the ground , and dare not look a man full in the face . item , if their parents were thought to be witches , then it is certainly to be presumed that they are so : but it is not so to be thought of whores . item , it is a vehement presumption if she cannot weep , at the time of her examination : and yet bodin saith , that a witch may shed three drops out of her right eye . item , it is not only a vehement suspition , and presumption , but an evident proof of a witch ; if any man or beast dye suddenly where she hath been seen lately ; although her witching-stuffe be not found or espyed . item , if any , body use familiarity or company with a witch convicted , it is a sufficient presumption against that person to be adjudged a witch . item , that evidence that may serve to bring in any other person to examination , may serve to bring a witch to her condemnation . item , herein judgment must be pronounced and executed ( as bodin saith , without order , and not like to the orderly proceeding and form of judgment in other crimes . item , a witch may not be brought to the torture suddenly ; or before long examination , least she go away scot-free : for they feel no torments , and therefore care not for the same , as bodin affirmeth . item , little children may be had to the torture at the first dash ; but so may it not be done with old women ; as is aforesaid . item , if she have any privy mark under her arm-pits , under her hair , under her lip , or in her buttock , or in her privities : it is a presumption sufficient for the judge to proceed and give sentence of death upon her . the only pity they shew to a poor woman in this case , is : that though she be accused to have slain any body with her inchantments ; yet if she can bring forth the party alive , she shall not be put to death : whereat i marvel , in as much as they can bring the devil in any bodies likeness and representation . item , their law saith , that an uncertain presumption is sufficient , when a certain presumption faileth . chap. vi. particular interrogatories used by the inquisitors against witches . i need not stay to confute such partial and horrible dealings , being so apparently impious , and full of tyranny , which except i should have so manifestly detected , even with their own writings and assertions , few or none would have believed : but for brevities sake i will pass over the same ; supposing that the citing of such absurdities may stand for a sufficient confutation thereof . now therefore i will proceed to a more particular order and manner of examinations , &c. used by the inquisitors , and allowed for the most part throughout all nations . first , the witch must be demanded , why she touched such a child , or such a cow , &c. and afterward the same child or cow fell sick or lame , &c. item , why her two kine give more milk than her neighbours . and the note before mentioned is here again set down , to be specially observed of all men : to wit , that though a witch cannot weep , yet she may speak with a crying voyce . which assertion of weeping is false , and contrary to the saying of seneca , cato , and many others ; which affirm , that a woman weepeth when she meaneth most deceipt ; and therefore saith m. mal. she must be well looked unto , otherwise she will put spittle privily upon her cheeks , & seem to weep , which rule also bodin saith is infallible . but alas that tears should be thought sufficient to excuse or condemn in so great a cause , and so weighty a tryal ! i am sure that the worst sort of the children of israel wept bitterly : yea , if there were any witches at all in israel , they wept : for it is written , that all the children of israel wept . finally , if there be any witches in hell , i am sure they weep ; for there is weeping , wailing , and gnashing of teeth . but , god knoweth , many an honest matron cannot sometimes in the heaviness of her heart , shed tears ; the which oftentimes are more ready and common with crafty queans and strumpets , than with sober women : for we read of two kinds of tears in a womans eye , the one of true grief , the other of deceipt : and it is written , that dediscere flere foeminium est mendacium : which argueth , that they lye , which say , that wicked women cannot weep . but let these tormentors take heed , that the tears in this case which run down the widows cheeks , with their cry spoken by jesus syrach , be not heard above . but lo what learned , godly , and lawful means these popish inquisitors have invented for the trial of true or false tears . chap. vii . the inquisitors tryal of weeping by conjuration . i conjure thee by the amorous tears , which jesus christ our saviour shed upon the cross for the salvation of the world ; and by the most earnest and burning tears of his mother the most glorious virgin mary , sprinkled upon his wounds late in the evening ; and by all the tears , which every saint and elect vessel of god hath poured out here in the world , and from those eyes he hath wiped away all tears ; that if thou be without fault , thou mayst pour down tears abundantly ; and if thou be guilty , that thou weep in no wise : in the name of the father , of the son , and of the holy-ghost ; amen . and note , saith he , that the more you conjure , the less she weepeth . chap. viii . certain cautions against witches , and of their tortures to procure confession . but to manifest their further follies , i will recite some of their cautions , which are published by the ancient inquisitors , for perpetual lessons of their successors : as followeth . the first caution is that , which was last rehearsed concerning weeping ; the which ( say they ) is an infallible note . secondly , the judg must beware she touch no part of him , specially of his bare skin : and that he always wear about his neck conjured salt , palm , hearbs , and wax hallowed ; which ( say they ) are not only approved to be good by the witches confessions ; but also by the use of the romish church , which halloweth them only for that purpose . item , she must come to her arreignment backward , to wit , with her tail to the judges face , who must make many crosses , at the time of her approaching to the bar. and least we should condemn that for superstition , they prevent us with a figure , and tell us , that the same superstition may not seem superstitious unto us . but this resembleth the perswasion of a theif , that disswadeth his son from stealing ; and nevertheless telleth him that he may pick or cut a purse , and rob by the high way . one other caution is , that she must be shaven , so as there remain not one hair about her : for sometimes they keep secrets for taciturnity , and for other purposes also in their hair , in their privities , and between their skin and their flesh : for which cause i marvel they flea them not : for one of their witches would not burn , being in the midst of the flame , as m. mal. reporteth ; until a charm written in a little scroll was espyed to be hidden between her skin and flesh , and taken away . and this so gravely and faithfully set down by the inquisitors themselves , that one may believe it if he list , though indeed it be a very lye . the like citeth bodin , of a witch that could not be strangled by the executioner , do what he could . but it is most true , that the inquisitor cumanus in one year did shave one and fourty poor women ; and burnt them all when he had done . another caution is , that at the time and place of torture , the hallowed things aforesaid , with the seven words spoken on the cross , be hanged about the witches neck ; and the length of christ in wax be knit about her bare naked body , with reliques of saints , &c. all which stuffe ( say they ) will so work within and on them , as when they are racked and tortured , they can hardly stay or hold themselves from confession . in which case , i doubt not but that pope , which blasphemed christ , and cursed his mother for a peacock , and cursed god with great despights for a piece of pork , with less compulsion would have renounced the trinity , and have worshipped the devil upon his knees . another caution is , that after she hath been racked , and passed over all tortures devised for that purpose ; and after that she hath been compelled to drink holy water , she be conveyed again to the place of torture : and that in the midst of her torments , her accusations be read unto her ; and that the witnesses ( if they will ) be brought face to face unto her : and finally , that she be asked , whether for trial of her innocency she will have judgment , candentis ferri , which is , to carry a certain weight of burning iron in her bare hand . but that may not ( say they ) in any wise be granted : for both m. mal. and bodin also affirm , that many things may be promised , but nothing need be performed : for why , they have authority to promise , but no commission to perform the same . another caution is , that the judge take heed , that when she once beginneth to confess , he cut not off her examination , but continue it night and day . for many times , whiles they go to dinner , she returneth to her vomit . another caution is , that after the witch hath confessed the annoying of men and beasts , she be asked how long she hath had incubus , when she renounced , the faith , and made the real league , and what that league is , &c. and this is indeed the chief cause of all their incredible and impossible confessions : for upon the rack , when they have once begun to lye , they will say what the tormentor list . the last caution is , that if she will not confess , she be had to some strong castle or goal . and after certain days , the jayler must make her believe he goeth into some far countrey : and then some of her friends must come in to her , and promise her , that if she will confess to them , they will suffer her to escape out of prison : which they may well do , the keeper being from home . and this way ( saith m. mal. ) hath served , when all other means have failed . and in this place it may not be omitted , that above all other times , they confess upon frydayes . now saith james sprenger , and henry institor , we must say all , to wit : if she confess nothing , she should be dismissed by law ; and yet by order she may in no wise be bailed , but must be put into close prison , and there be talked withal by some crafty person ; those are the words , and in the mean while there must be some eves-droppers with pen and ink behind the wall , to hearken and note what she confesseth : or else some of her old companions and acquaintance may come in and talk with her of old matters , and so by eves-droppers be also bewrayed ; so as there shall be no end of torture before she have confessed what they will. chap. ix . the fifteen crimes laid to the charge of witches by witchmongers ; specially by bodin in daemonomania . they deny god , and all religion . answ . then let them dye therefore , or at the least be used like infidels , or apostates . they curse , blaspheme , and provoke god with all despite . answ . then let them have the law expressed in levit. . and deut. . & . they give their faith to the devil , and they worship and offer sacrifice unto him . answ . let such also be judged by the same law . they do solemnly vow and promise all their progenie unto the devil . answ . this promise proceedeth from an unsound mind , and is not to be regarded ; because they cannot perform it , neither will it be proved true : howbeit , if it be done by any that is sound of mind , let the curse of jeremy , . . light upon them , to wit , the sword , famine , and pestilence . they sacrifice their own children to the devil before baptism , holding them up in the air unto him , and then thrust a needle into their brains . answ . if this be true , i maintain them not herein : but there is a law to judg them by . howbeit , it is so contrary to sense and nature , that it were folly to believe it ; either upon bodins bare word , or else upon his presumptions ; especially when so small commodity , and so great danger and inconvenience insueth to the witches thereby . they burn their children when they have sacrificed them . answ . then let them have such punishment , as they that offered their children unto moloch , lev. . but these be meer devises of witchmongers and inquisitors , that with extream tortures have wrung such confessions from them ; or else with false reports have believed them ; or by flattery and fair words and promises have won it at their hands , at the length . they swear to the devil to bring as many into that society as they can . answ . this is false , and so proved elsewhere . they swear by the name of the devil . answ . i never heard any such oath , neither have we warrant to kill them that so do swear ; though indeed it be very lewd and impious . they use incestuous adultery with spirits . answ . this is a stale ridiculously , as is proved apparently hereafter . they boil infants , after they have murthered them unbaptized , until their flesh be made potable . answ . this is untrue , incredible , and impossible . they eat the flesh and drink the bloud of men and children openly . answ . then are they akin to the anthropophagi and canibals : but , i believe never an honest man in england nor in france , will affirm that he hath seen any of these persons , that are said to be witches , do so ; if they should , i believe it would poyson them . they kill men with poyson . answ . let them be hanged for their labour . they kill mens cattel . answ . then let an action of trespass be brought against them for so doing . they bewitch mens corn , and bring hunger and barrenness into the country ; they ride and flie in the air , bring storms , make tempests , &c. answ . then will i worship them as gods ; for those be not the works of man , nor yet of a witch : as i have elsewhere proved at large . they use venery with a devil called incubus , even when they lye in bed with their husbands , and have children by them , which become the best witches . answ . this is the last lye , very ridiculous , and confuted by me elsewhere . chap. x. a refutation of the former surmised crimes patched together by bodin , and the only way to escape the inquisitors . if more ridiculous or abominable crimes could have beeen invented , these poor women ( whose chief fault is that they are scolds ) should have been charged with them . in this libel you do see , is contained all that witches are charged with ; and all that also , which any witchmonger surmiseth , or in malice imputeth unto witches power and practise . some of these crimes may not only be in the power and will of a witch , but may be accomplished by natural means : and therefore by them the matter in question is not decided , to wit ; whether a witch can work wonders supernaturally ; for many a knave and whore doth more commonly put in execution those lewd actions , than such as are called witches , and are hanged for their labour . some of these crimes also laid unto witches charge , are by me denyed , and by them cannot be proved to be true , or committed by any one witch . othersome of these crimes likewise are so absurd , supernatural , and impossible , that they are derided almost of all men , and as false , fond , and fabulous reports condemned : insomuch as the very witchmongers themselves are ashamed to hear of them . if part be untrue , why may not the residue be thought false : for all these things are laid to their charge at one instant , even by the greatest doctors and patrons of the sect of witchmongers , producing as many proofs for witches supernatural and impossible actions , as for the other : so as , if one part of their accusation be false , the other part deserveth no credit . if all be true that is alledged of their doings , why should we believe in christ , because of his miracles , when a witch doth as great wonders as ever he did ? but it will be said by some ; as for those absurd and popish writers , they are not in all their allegations , touching these matters , to be credited . but i assure you , that even all sorts of writers herein ( for the most part ) the very doctors of the church to the school-men , protestants , and papists , learned and unlearned , poets and historiographers , jews , christians , or gentiles agree in these impossible and ridiculous matters . yea and these writers , out of whom i gather most absurdities , are of the best credit and authority of all writers in this matter . the reason is , because it was never throughly looked into ; but every fable credited ; and the word ( witch ) named so often in scripture . they that have seen further of the inquisitors orders and customs , say also ; that there is no way in the world for these poor women to escape the inquisitors hands , and so consequently burning : but to gild their hands with money , whereby oftentimes they take pity upon them , and deliver them , as sufficiently purged : for they have authority to exchange the punishment of the body with the punishment of the purse , applying the same to the office of their inquisition : whereby they reap such profit , as a number of these silly women pay them yearly pensions , to the end they may not be punished again . chap. xi . the opinion of cornelius agrippa concerning witches , of his pleading for a poor woman accused of witchcraft , and how he convinced the inquisitors . cornelius agrippa saith , that while he was in italy , many inquisitors in the dutchie of millen troubled divers most honest and noble matrons , privily wringing much money from them , until their knavery was detected : further he saith , that being an advocate or counsellor in the common-wealth of maestright in brabant , he had sore contention with an inquisitor , who through unjust accusations drew a poor woman of the country into his butchery , and to an unfit place ; not so much to examine her , as to torment her , whom when c. agrippa had undertaken to defend , declaring that in the things done , there was no proof , no sign or token that could cause her to be tormented ; the inquisitor stoutly denying it , said ; one thing there is , which is proof and matter sufficient : for her mother was in times past burned for a witch . now when agrippa replyed , affirming that this article was impertinent , and ought to be refused by the judg , as being the deed of another ; alledging to the inquisitor reasons and law for the same : he replyed again , that this was true , because they used to sacrifice their children to the devil , assoon as they were born ; and also because they usually conceived by spirits transformed into mans shape , and that thereby witchcraft was naturally ingraffed into this child , as a disease that cometh by inheritance . c. agrippa replying against the inquisitors folly and superstitious blindness , said ; o thou wicked priest ! is this thy divinity ? dost thou use to draw poor guiltless women to the rack by these forged devises ? dost thou with such sentences judge others to be hereticks , thou being more a heretick than either faustus , or donatus ? be it as thou sayest , dost thou not frustrate the grace of gods ordinance ; namely baptism ? are the words in baptism spoken in vain ? or shall the devil remain in the child , or it in the power of the devil , being there and then consecrated to christ jesus , in the name of the father , the son , and the holy-ghost ? and if thou defend their false opinions , which affirm , that spirits accompanying with women , can ingender ; yet dotest thou more than any of them , which never believed that any of those devils , together with their stoln seed , do put part of that their seed or nature into the creature . but though indeed we be born the children of the devil and damnation , yet in baptism , through grace in christ , satan is cast out , and we are made new creatures in the lord , from whom none can be separated by another mans deed . the inquisitor being hereat offended , threatned the advocate to proceed against him , as a supporter of hereticks or witches ; yet nevertheless , he ceased not to defend the silly woman , and through the power of the law he delivered her from tho claws of the bloudy monk , who with her accusers , were condemned in a great sum of money to the charter of the church of mentz , and remained infamous after that time almost to all men . but by the way , you must understand , that this was but a pety inquisitor , and had not so large a commission as cumanus , sprenger , and such other had ; nor yet as the spanish inquisitors at this day have ; for these will admit no advocates now unto the poor souls , except the tormentor or hangman may be called an advocate . you may read the sum of this inquisition in few words set out by m. john fox in the acts and monuments : for witches and hereticks are among the inquisitors of like reputation ; saving that the extremity is greater against witches , because through their simplicity , they may the more boldly tyrannize upon them , and triumph over them . chap. xii . what the fear of death and feeling of torments may force one to do , and that it is no marvel though witches condemn themselves by their own confessions so tyrannically extorted . he that readeth the ecclesiastical histories , or remembreth the persecutions in queen maries time , shall find , that many good men have fallen for fear of persecution , and returned unto the lord again : what marvel then , though a poor woman , such a one as is described elsewhere , and tormented as is declared in these latter leaves , be made to confess such absurd and false impossibilities ; when flesh and bloud is unable to endure such trial ? or how can she in the midst of such horrible tortures and torments , promise unto her self constancy ; or forbear to confess any thing ? or what availeth it her , to persevere in the denial of such matters as are laid to her charge unjustly ; when on the one side there is never any end of her torments ; on the other side , if she continue in her assertion , they say she hath charms for taciturnity or silence ? peter the apostle renounced , cursed , and forsware his master and our saviour jesus christ , for fear of a wenches menaces ; or rather at a question demanded by her , wherein he was not so circumvented , as these poor witches are , which be not examined by girles , but by cunning inquisitors ; who having the spoil of their goods , and bringing with them into the place of judgement , minds to maintain their bloudy purpose , spare no manner of allurements , threatnings , nor torments , until they have wrung out of them all that , which either maketh to their own desire , or serveth to the others destruction . peter ( i say ) in the presence of his lord and master christ , who had instructed him in true knowledge many years , being forewarned , not passing four or five hours before , and having made a real league , and a faithful promise to the contrary , without any other compulsion than ( as hath been said ) by a question proposed by a girl ; against his conscience , forsook , thrice denied , and abandoned his said master ; and yet he was a man illuminated , and placed in dignity aloft , and neerer to christ by many degrees , than the witch , whose fall could not be so great as peters ; because she never ascended half so many steps . a pastors declination is much more abominable than the going astray of any of his sheep : as an ambassadours conspiracy is more odious , than the falshood of a common person ; or as a captains treason is more mischievous , than a private souldiers mutiny . if you say , peter repented ; i answer , that the witch doth so likewise sometimes ; and i see not in that case , but mercy may be imployed upon her . it were a mighty temptation to a silly old woman , that a visible devil ( being in shape so ugly , as danaeus and others say he is ) should assault her in manner and form as is supposed , or rather avowed ; specially when there is promise made that none shall be tempted above their strength . the poor old witch is commonly unlearned , unwarned , and unprovided of counsel and friendship , void of judgement and discretion to moderate her life and communication , her kind and gender more weak and frail than the masculine , and much more subject to melancholy ; her bringing up and company is so base , that nothing is to be looked for in her , specially of these extraordinary qualities ; her age also is commonly such , as maketh her decrepite , which is a disease that moveth them to these follies . finally , christ did clearly remit peter , though his offence was committed both against his divine and humane nature ; yea afterwards he did put him in trust to feed his sheep , and shewed great countenance , friendship , and love unto him : and therefore i see not , but we may shew compassion upon these poor souls , if they shew themselves sorrowful for their misconceipts and wicked imaginations . book iii. chap. i. the witches bargain with the devil , according to m. mal. bodin , nider , danaeus , psellus , erastus , hemingius , cumanus , aquinas , bartholomaeus , spineus , &c. that which in this matter of witchcraft hath abused so many , and seemeth both so horrible and intolerable , is a plain bargain , that ( they say ) is made betwixt the devil and the witch . and many of great learning conceive it to be a matter of truth , and in their writings publish it accordingly ; the which ( by gods grace ) shall be proved as vain and false as the rest . the order of their bargain or profession is double ; the one solemn and pulick , the other secret and private . that which is called solemn or publick , is where witches come together at certain assemblies , at the times prefixed , and do not only see the devil in visible form ; but confer and talk familiarly with him . in which conference the devil exhorteth them to observe their fidelity unto him , promising them long life and prosperity . then the witches assembled , commend a new disciple ( whom they call a novice ) unto him : and if the devil find that young witch apt and forward in renunciation of christian faith , in despising any of the seven sacraments , in treading upon crosses , it spitting at the time of the elevation , in breaking their fast on fasting-daies , and fasting on sundaies ; the devil giveth forth his hand , and the novice joyning hand in hand with him , promiseth to observe and keep all the devils commandements . this done , the devil beginneth to be more bold with her , telling her plainly , that all this will not serve his turn ; and therefore requireth homage at her hands : yea he also telleth her , that she must grant him both her body and soul to be tormented in everlasting fire ; which she yieldeth unto : then he chargeth her , to procure as many men , women , and children also , as she can , to enter into this society . then he teacheth them to make ointments of the bowels and members of children , whereby they ride in the air , and accomplish all their desires : so as , if there be any children unbaptized , or not guarded with the sign of the cross , or orizons ; then the witches may and do catch them from their mothers sides in the night , or out of their cradles , or otherwise kill them with their ceremonies ; and after burial steal them out of their graves , and seeth them in a chaldron , until their flesh be made potable . of the thickest whereof they make ointments , whereby they ride in the air , but the thinner potion they put into flaggons , whereof whosoever drinketh , observing certain ceremonies , immediately becometh a master , or rather a mistress in that practise and faculty . chap. ii. the order of the witches homage done ( as it is written hy lewd inquisitors and peevish witch-mongers ) to the devil in person ; of their songs and dances , and namely of lavolta , and of other ceremonies , also of their excourses . sometimes their homage with their oath and bargain is received for a certain term of years ; sometimes for ever : sometimes it consisteth in the denial of the whole faith , sometimes in part . the first is , when the soul is absolutely yielded to the devil and hell fire : the other is , when they have but bargained to observe certain ceremonies and statutes of the church ; as to conceal faults at shrift , to fast on sundaies , &c. and this is done either by oath , protestation of words , or by obligation in writing , sometimes sealed with wax , sometimes signed with bloud , sometimes by kissing the devils bare buttocks ; as did a doctor called edlin , who ( as bodin saith ) was burned for witchcraft . you must also understand , that after they have delicately banqueted with the devil and the lady of the fayries ; and have eaten up a fat ox , and emptied a butt of malmsie , and a binn of bread at some noble mans house , in the dead of the night , nothing is missed of all this in the morning : for the lady sibylla , minerva ; or diana with a golden rod striketh the vessel and the binn , and they are fully replenished again : yea , she causeth the bullocks bones to be brought and laid together upon the hide , and lappeth the four ends thereof together , laying her golden rod thereon , and then riseth up the bullock again in his former estate and condition : and yet at their return home , they are like to starve for hunger ; as spineus saith . and this must be an infallible rule , that every fortnight , or at the least every moneth , each witch must kill one childe at the least for her part . and here some of bodin's lies may be inserted , who saith , that at these magical assemblies , the witches never fail to dance ; and in their dance they sing these words ; har har , devil devil , dance here , dance here , play here , play here , sabbath , sabbath : and whiles they sing and dance , every one hath a broom in her hand , and holdeth it up aloft . item , he saith , that these night-walkings , or rather night-dancings , brought out of italy into france , that dance which is called la volta . a part of their league is , to scrape off the oyl , which is received in extream folly ( unction i should have said ) : but if that be so dangerous , they which sock the corps had need to take great care , that they rub not off the oyl , which divers other waies may also be thrust out of the forehead ; and then i perceive all the vertue thereof is gone , and farewell it . but i marvel how they take upon them to preserve the water powred on them in baptism , which i take to be largely of as great force as the other ; and yet i think is commonly wiped and washed off , within four and twenty hours after baptism : but this agreeth with the residue of their folly . and this is to be noted , that the inquisitors affirm , that during the whole time of the witches excourse , the devil occupieth the room and place of the witch , in so perfect a similitude , as her husband in his bed , neither by feeling , speech , nor countenance , can discern her from his wife . yea the wife departeth out of her husbands arms insensibly , and leaveth the devil in her room visibly . wherein their credulity is incredible , who will have a very body in the fained play , and a phantastical body in the true bed : and yet ( forsooth ) at the name of jesus , or at the sign of the cross , all these bodily witches they say ) vanish away . chap. iii. how witches are summoned to appear before the devil , of their riding in the air , of their accompts , of their conference with the devil , of his supplies , and their conference ; of their farewel and sacrifices , according to danaeus , psellas , &c. hitherto for the most part , are the very words contained in m. mal. or bodin , or rather in both ; or else in the new m. mal. or at the leastwise of some writer or other , that maintaineth the almighty power of witches . but danaeus saith , the devil oftentimes in the likeness of a summoner , meeteth them at markets and fairs , and warneth them to appear in their assemblies , at a certain hour in the night , that he may understand whom they have slain , and how they have profited . if they be lame , he saith the devil delivereth them a staff , to convey them thither invisibly through the air ; and that then they fall a dancing and singing of bawdy-songs , wherein he leadeth the dance himself : which dance , and other conferences being ended , he supplieth their wants of powders and roots to intoxicate withal ; and giveth to every novice a mark , either with his teeth , or with his claws , and so they kiss the devils bare buttocks , and depart : not forgetting every day afterwards to offer to him , dogs , cats , hens , or bloud of their own . and all this doth danaeus report as a truth , and as it were upon his own knowledge . and yet elsewhere he saith , in these matters they do but dream , and do not those things indeed , which they confess through their distemperature , growing of their melancholick humor : and therefore ( saith he ) these things , which they report of themselves , are but meer illusions . psellus addeth hereunto , that certain magical hereticks , to wit ; the eutychyans , assemble themselves every good-friday at night ; and putting out the candles , do commit incestuous adultery , the father with the daughter , the sister with the brother , and the son with the mother ; and the ninth moneth they return and are delivered ; and cutting their children in pieces , fill their pots with their bloud ; then burn they the carkasses , and mingle the ashes therewith , and so preserve the same for magical purposes . cardanus writeth ( though in mine opinion not very probably ) that these excourses , dancings , &c. had their beginning from certain hereticks called dulcini , who devised those feasts of bacchus which are named orgia , whereunto these kind of people openly assembled ; and beginning with riot , ended with this folly : which feasts being prohibited , they nevertheless haunted them secretly ; and when they could not do so , then did they it in cogitation only ; and even to this day ( saith he ) there remaineth a certain image or resemblance thereof among our melancholick women . chap. iv. that there can no real league be made with the devil the first author of the league , and the weak proofs of the adversaries for the same . if the league be untrue , as are the residue of their confessions , the witchmongers arguments fall to the ground : for all the writers herein hold this bargain for certain , good , and granted , and as their only maxim . but surely the indentures , containing those covenants , are sealed with butter ; and the labels are but bables . what firm bargain can be made betwixt a carnal body and a spiritual ? let any wise or honest man tell me , that either hath been a party , or a witness ; and i will believe him . but by what authority , proof , or testimony ; and upon what ground all this geer standeth , if you read m. mal. you shall find to the shame of the reporters ( who do so vary in their tales , and are at such contrariety : ) and to the reproach of the believers of such absurd lies . for the beginning of the credit hereof , resteth upon the confession of a baggage young fellow , condemned to be burnt for witchcraft ; who said to the inquisitors ( of likelihood to prolong his life , if at leastwise the story be true , which is taken out of nider ; ) if i wist ( quoth he ) that i might obtain pardon : i would discover all that i know of witchcraft : the which condition being accepted , and pardon promised ( partly in hope thereof , and partly to be rid of his wife ) he said as followeth . the novice or young disciple goeth to some church , together with the mistress of that profession ; upon a sunday morning , before the conjuration of holy water , and there the said novice renounceth the faith , promiseth obedience in observing , or rather omitting of ceremonies in meetings , and such other follies ; and finally , that they do homage to their young master the devil , as they covenanted . but this is notable in that story ; that this young witch , doubting that his wives examination would bewray his knavery , told the inquisitor : that in truth his wife was guilty as well as he , but she will never , i am sure ( quoth he ) though she should be burned a thousand times , confess any of these circumstances . and this is in no wise to be forgotten , that notwithstanding his contrition , his confession , and his accusation of his own wife ( contrary to the inquisitors promise and oath ) he and his wife were both burned at a stake , being the first discoverers of this notable league , whereupon the fable of witchcraft is maintained ; and whereby such other confessions have been from the like persons , since that time , extorted and augmented . chap. v. of the private league , a notable tale of bodins concerning a french lady , with a confutation . the manner of their private league is said to be , when the devil invisible , and sometimes visile , in the midst of the people talketh with them privately ; promising , that if they will follow his counsel , he will supply all their necessities , and make all their endeavours prosperous ; and so beginneth with small matters : whereunto they consent privily , and come not into the fayries assembly . and in this case ( me thinks ) the devil sometimes , in such external or corporal shape , should meet with some that would not consent to his motions , ( except you will say he knoweth their cogitations ) and so should be bewrayed . they also ( except they were idiots ) would spie him ; and forsake him for breach of covenants . but these bargains , and these assemblies do all the writers hereupon maintain ; and bodin confirmeth them with a hundred and odd lies ; among the number whereof i will ( for divers causes ) recite one . there was ( saith he ) a noble gentlewoman at lions , that being in bed with a lover of hers , suddenly in the night arose up , and lighted a candle ; and when she had done , she took a box of ointment , wherewith she annointed her body ; and after a few words spoken , she was carried away . her bed-fellow seeing the order hereof , leapt out of his bed , took the candle in his hand , and sought for the lady round about the chamber , and in every corner thereof ; but though he could not find her , yet did he find her box of ointment ; & being desirous to know the vertue thereof , besmeered himself therewith , even as he perceived her to have done before : and although he was not so superstitious , as to use any words to help him forward in his business , yet by the vertue of that ointment ( saith bodin ) he was immediately conveyed to lorrein , into the assembly of witches . which when he saw , he was abashed , and said ; in the name of god , what make i here ? and upon those words the whole assembly vanished away , and left him there alone stark naked ; and so was he fain to return to lions : but he had so good a conscience , for you may perceive by the first part of the history , he was a very honest man , that he accused his true lover for a witch , and caused her to be burned : and as for his adultery , neither , m. mal. nor bodin do once so much as speak in the dispraise thereof . it appeareth throughout all bodins book , that he is sore offended with cornelius agrippa , and the rather , as i suppose , because the said c. agrippa recanted that which bodin maintaineth , who thinketh he could work wonders by magick , and specially by his black dog. it should seem he had pretty skill in the art of divination : for though he wrote before bodin many a year , yet uttereth he these words in his book de vanitate scientiarum : a certain french protonotary ( saith he ) a lewd fellow and a cosener , hath written a certain fable of miracle done at lions , &c. what bodin is , i know not , otherwise than by report ; but i am certain this his tale is a fond fable : and bodin saith it was performed at lions ; and this man ( as i understand ) by profession , is a civil lawyer . chap. vi. a disproof of their assemblies , and of their bargain . that the joyning of hands , with the devil , the kissing of his bare buttocks , and his scratching and biting of them , are absurd lies ; every one hauing the gift of reason may plainly perceive ; insomuch as it is manifest unto us by the word of god , that a spirit hath no flesh , bones , nor sinews , whereof hands , buttocks , claws , teeth , and lips do consist . for admit that the constitution of a devils body ( as tatian and other affirm ) consisteth in spiritual congelations , as of fire and air ; yet it cannot be perceived of mortal creatures . what credible witness is there brought at any time , of this their corporal , visible , and incredible bargain ; saving the confession of some person diseased both in body and mind , wilfully made , or injuriously constrained ? it is marvel that no penitent witch that forsaketh her trade , confesseth not these things without compulsion . me thinketh their covenant made at baptism with god before good witnesses , sanctified with the word , confirmed with his promises , and established with his sacraments , should be of more force then that which they make with the devil , which no body seeth or knoweth : for god deceiveth none , with whom he bargaineth : neither doth he mock or disappoint them , although he dance not among them . the oath , to procure into their league and fellowship as many as they can ( whereby every one witch , as bodin affirmeth , augmenteth the number of fifty ) bewrayeth greatly their indirect dealing . hereof i have made trial ; as also of the residue of their cousening devises , and have been with the best , or rather the worst of them , to see what might be gathered out of their counsels ; and have cunningly treated with them thereabouts : and further , have sent certain old persons to indent with them , to be admited into their society : but as well by their excuses and delaies , as by other circumstances , i have tried and found all their trade to be meer cosening . i pray you what bargain have they made with the devil , that with their angry looks bewitch lambs , children , &c. is it not confessed , that it is natural , though it be a lye ? what bargain maketh the sooth-sayer , which hath his several kinds of witchcraft and divination expressed in the scripture ? or is it not granted that they make none ? how chanceth it that we hear not of this bargain in the scriptures ? chap. vii . a confutation of the objection concerning witches confessions . it is confessed ( say some by the way of objection ) even of these women themselves , that they do these and such other horrible things , as deserveth death , with all extremity , &c. whereunto i answer , that whosoever considerately beholdeth their confessions , shall perceive all to be vain , idle , false , inconstant , and of no weight : except their contempt and ignorance in religion ; which is rather the fault of the negligent pastor , than of the simple woman . first , if their confession be made by compulsion , of force or authority , or by peswasion , and under colour of friendship , it is not to be regarded ; because the extremity of threats and tortures provokes it ; or the quality of fair words , and allurements constrains it : if it be voluntary , many circumstances must be considered , to wit , whether she appeach not her self to overthrow her neighbour , which many times happeneth through their cankered and malicious melancholick humour : then , whether in that same melancholick mood and frantick humor , she desire not the abridgement of her own daies : which thing aristotle saith , doth oftentimes happen unto persons subject to melancholick passions : and ( as bodin and sprenger say ) to these old women called witches , which many times ( as they affirm ) refuse to live ; threatning the judges , that if they may not be burned , they will lay hands upon themselves , and so make them guilty of their damnation . i my self have known , that where such a one could not prevail , to be accepted as a sufficient witness against himself , he presently went and threw himself into a pond of water , where he was drowned . but the law saith ; volenti mori non est habenda fides , that is , his word is not to be credited that is desirous to dye . also sometimes ( as elswhere i have proved ) they confess that , whereof they were never guilty ; supposing that they did that which they did nor , by means of certain circumstances . and as they sometimes confess impossibilities , as that they fly in the air , transubstantiate themselves , raise tempests , transferr or remove corn , &c. so do they also ( i say ) confess voluntarily , that which no man could prove , and that which no man would guess , nor yet believe , except he were as mad as they ; so as they bring death wilfully upon themselves : which argueth an unsound mind . if they confess that , which hath been indeed committed by them , as poysoning , or any other kind of murther , which falleth into the power of such persons to accomplish ; i stand not to defend their cause . howbeit , i would wish that even in that case there be not too rash credit given , nor too hasty proceedings used against them : but that the causes , properties and circumstances of every thing be duly considered , and diligently examined : for you shall understand , that as sometimes they confess they have murthered their neighbours with a wish , sometimes with a word , sometimes with a look , &c. so they confess , that with the delivering of an apple , or some such thing , to a woman with child , they have killed the child in the mothers womb , when nothing was added thereunto , which naturally could be noysome or hurtful . in like manner they confess , that with a touch of their bare hand , they sometimes kill a man being in perfect health and strength of body ; when all his garments are betwixt their hand and his flesh . but if this their confession be examined by divinity , philosophy , physick , law , or conscience , it will be found false and insufficient . first , for that the working of miracles is ceased : secondly , no reason can be yielded for a thing so far beyond all reason : thirdly , no receipt can be of such efficacy , as when the same is touched with a bare hand , from whence the veins have passage through the body unto the heart , it should not annoy the person ; and yet retain vertue and force enough , to pierce through so many garments and the very flesh incurable , to the place of death in another person . cui argumento ( saith bodin ) nescio quid responderi possit . fourthly , no law will admit such a confession ; as yieldeth unto impossibities , against the which there is never any law provided ; otherwise it would not serve a mans turn , to plead and prove that he was at berwick that day , that he is accused to have done a murther in canterbury : for it might be said he was conveyed to berwick , and back again by inchantment . fifthly , he is not by conscience to be executed , which hath no sound mind nor perfect judgement . and yet forsooth we read , that one mother stile did kill one saddocke with a touch on the shoulder , for not keeping promise witn her for an old cloak , to make her a safe-guard ; and that she was hanged for her labour . chap. viii . what folly it were for witches to enter into such deseprate peril , and to endure such intolerable tortures for no gain or commodity , and how it comes to pass that witches are overthrown by their confessions . a las ! if they were so subtil , as witchmongers make them to be , they would espie that it were meer folly for them , not only to make a bargain with the devil to throw their souls into hell fire , but their bodies to the tortures of temporal fire and death , for the accomplishment of nothing that might benefit themselves at all : but they would at the leastwise indent with the devil , both to enrich them , and also to enable them ; and finally to endue them with all worldly felicity and pleasure ; which is furthest from them of all other . yea , if they were sensible , they would say to the devil , why should i hearken to you , when you will deceive me ? did you not promise my neighbour mother dutton to save and rescue her ; and yet lo she is hanged ? surely this would oppose the devil very sore . and it is a wonder , that none , from the beginning of the world , till this day , hath made this and such like objections , whereto the devil could never make answer . but were it not more madness for them , to serve the devil , under these conditions ; and yet to endure whippings with iron rods at the devils hands : which ( as the witch-mongers write ) are so set on , that the print of the lashes remain on the witches body ever after , even so long as she hath a day to live ? but these old women being daunted with authority , circumvented with guile , constrained by force , compelled by fear , induced by error , and deceived by ignorance , do fall into such rash credulity , and so are brought unto these absurd confessions . whose error of mind , and blindness of will dependeth upon the disease and infirmity of nature : and therefore their actions in that case are the more to be born withal : because they being destitute of reason , can have no consent . for , delictum sine consensu non potest committi , neque injuria sine animo injuriandi ; that is , there can be no sin without consent , nor injury committed without a mind to do wrong . yet the law saith further , that a purpose retained in mind , doth nothing to the private or publick hurt of any man ; and much more that an impossible purpose is unpunishable . sanae mentis voluntas , voluntas rei possibilis est ; a sound mind willeth nothing , but that which is possible . chap. ix . how melancholy abuseth old women , and of the effects thereof by sundry examples . if any man advisedly mark their words , actions , cogitations , and gestures , he shall perceive that melancholy abounding in their head , and occupying their brain , hath deprived , or rather depraved their judgements and all their senses : i mean not of cousening witches , but of poor melancholick women ; which are themselves deceived . for you shall understand , that the force which melancholy hath ; and the effects that it worketh in the body of a man , or rather of a woman , are almost incredible . for as some of these melancholick persons imagine , they are witches , and by witchcraft can work wonders , and do what they list : so do others troubled with this disease , imagine many strange , incredible , and impossible things : some , that they are monarchs and princes , and that all other men are their subject : some , that they are brute beasts : some , that they be urinals or earthen pots , greatly fearing to be broken : some , that very one that meeteth them , will convey them to the gallowes ; and yet in the end hang themselves . one thought that atlas whom the poets feign to hold up heaven with his shoulders , would be weary , and let the skie fall upon him : another would spend a whole day upon a stage , imagining that he both heard and saw interludes , and therewith made himself great sport . one theophilus a physician , otherwise sound enough of mind ( as it is said ) imagined that he heard and saw musicians continually playing on instruments , in a certain place of his house . one bessus , that had killed his father , was notably detected , by imagining that a swallow upbraided him therewith : so as he himself thereby revealed the murther . but the notablest example hereof is , of one that was in great perplexity ; imagining that his nose was as big as a house ; insomuch as no friend nor physician could deliver him from this conceipt , nor yet either ease his grief , or satisfie his fancy in that behalf : till at the last , a physician more expert in this humour than the rest , used this devise following . first , when he was to come in at the chamber door being wide open , he suddenly stayed and withdrew himself ; so as he would not in any wise approach nearer then the door . the melancholick person musing her eat , asked him the cause why he so demeaned himself ? who answered him in this manner : sir , your nose is so great , that i can hardly enter into your chamber but i shall touch it , and consequently hurt it . lo ( quoth he ) this is the man that must do me good ; the residue of my friends flatter me , and would hide my infirmity from me . well ( said the physician ) i will cure you , but you must be content to indure a little pain in the dressing : which he promised patiently to sustain , and conceived certain hope of recovery . then entred the physician into the chamber , creeping close by the walls , seeming to fear the touching and hurting of his nose . then did he blind-fold him , which being done , he caught him by the nose with a pair of pincers , and threw down into a tub , which he had placed before his patient , a great quantity of bloud , with many pieces of bullocks livers , which he had conveyed into the chamber , whilest the others eyes were bound up , and then gave him liberty to see and behold the same . he having done thus again two or three times , the melancholick humour was so qualified , that the mans mind being satisfied , his grief was eased , and his disease cured . thrasibulus , otherwise called thrasillus , being sore oppressed with this melancholick humour , imagined , that all the ships which arrived at port pyraeus , were his : insomuch as he would number them , and command the mariners to lanch , &c. triumphing at their safe returns , and mourning for their misfortunes . the italian whom we called here in england , the monarch , was possessed with the like spirit or conceit . danaeus himself reporteth , that he saw one that affirmeth constantly that he was a cock ; and saith that through melancholly , such were alienated from themselves . now , if the fansie of a melancholick person may be occupied in causes which are both false and impossible ; why should an old witch be thought free from such fantasies , who ( as the learned philosophers and physicians say ) upon the stopping of their monethly melancholick flux or issue of bloud , in their age must needs increase therein , as ( through their weakness both of body and brain ) the aptest persons do meet with such melancholick imaginations : with whom their imaginations remain , even when their senses are gone . which bodin laboureth to disprove , therein shewing himself as good a physician , as elsewhere a divine . but if they may imagine , that they can transform their own bodies , which nevertheless remain in the former shape : how much more credible is it , that they may falsly suppose they can hurt and infeeble other mens bodies ; or which is less , hinder the coming of butter ? &c. but what is it that they will not imagine , and consequently confess that they can do ? especially being so earnestly perswaded thereunto , so sorely tormented , so craftily examined , with such promises of favour , as whereby they imagine , that they shall ever after live in great credit and wealth , &c. if you read the executions done upon witches , either in times past in other countreys , or lately in this land ; you shall see such impossibilities confessed , as none , having his right wits , will believe . among other like false confessions , we read that there was a witch confessed at the time of her death or execution , that she had raised all the tempests , and procured all the frosts and hard weather that hapned in the winter . and that many grave and wise men believed her . chap. x. that voluntary confessions may be untruly made , to the undoing of the confessors , and of the strange operation of melancholy , proved by a familiar and late example . but that it may appear , that even voluntary confession ( in this case may be untruly made , though it tend to the destruction of the confessor ; and that melancholy may move imaginations to that effect : i will cite a notable instance concerning this matter , the parties themselves being yet alive , and dwelling in the parish or sellenge in kent , and the matter not long sithence in this sort performed . one ade davie , the wife of simon davie husband-man ; being reputed a right honest body , and being of good parentage , grew suddenly ( as her husband informed me , and as it is well known in these parts ) to be somewhat pensive and more sad than in times past . which thing though it grieved him ; yet he was loth to make it so appear , as either his wife might be troubled or discontented therewith , or his neighbours informed thereof ; lest ill husbandry should be laid to his charge ( which in these quarters is much abhorred . but when she grew from pensiveness , to some perturbation of mind ; so as her accustomed rest began in the night season to be withdrawn from her , through sighing and secret lamentation ; and that , not without tears , he could not but demand the cause of her conceit and extraordinary mourning ; but although at that time she covered the same , acknowledging nothing to be amiss with her : soon after notwithstanding she fell down before him on her knees , desiring him to forgive her , for she had grievously offended ( as she said ) both god and him . her poor husband being abashed at this her behaviour , comforted her , as he could ; asking her the cause of her trouble and grief : who told him , that she had , contrary to gods law , and to the offence of all good christians , to the injury of him , and specially to the loss of her own soul , bargained and given her soul to the devil , to be delivered unto him within short space . whereunto her husband answered , saying wife , be of good cheer , this thy bargain is void and of none effect : for thou hast sold that which is none of thine to sell ; sith it belongeth to christ , who hath bought it , and deerly paid for it , even with his bloud which he shed upon the cross ; so as the devil hath no interest in thee . after this , with like submission , tears , and penitence , she said unto him ; oh husband , i have yet committed another fault , and done you more injury : for i have bewitched you and your children . be content ( quoth he ) by the grace of god , jesus christ shall unwitch us : for none evil can happen to them that fear god. and ( as truly as the lord liveth ) this was the tenor of his words unto me , which i know is true , as proceeding from unfained lips , and from one that feareth god. now when the time approached that the devil should come , and take possession of the woman , according to his bargain , he watched and prayed earnestly , and caused his wife to read psalms and prayers for mercy at gods hands : and suddenly about mid-night , there was a great rumbling below under his chamber-window , which amazed them exceedingly : for they conceived , that the devil was below , though he had no power to come up , because of their fervent prayer . he that noteth this womans first and second confession , freely and voluntarily made , how every thing concurred that might serve to add credit thereunto , and yield matter for her condemnation , would not think , but that if bodin were fore-man of her inquest , he would cry ; guilty : and would hasten execution upon her , who would have said as much before any judge in the world , if she had been examined : and have confessed no less , if she had been arraigned thereupon . but god knoweth , she was innocent of any of these crimes : howbeit she was brought low and pressed down with the weight of this humor , so as both her rest and sleep were taken away from her ; and her fansies troubled and disquieted with despair , and such other cogitations as grew by occasion thereof . and yet i believe , if any mishap had insued to her husband , or his children , few witchmongers would have judged otherwise , but that she had bewitched them . and she ( for her part ) so constantly perswaded her self to be a witch , that she judged her self worthy of death , insomuch as being retained in her chamber , she saw not any one carrying a faggot to the fire , but she would say it was to make a fire to burn her for witchery . but god knoweth she had bewitched none , neither insued there any hurt unto any by her imagination , but unto her self . and as for the rumbling , it was by occasion of a sheep , which was flayed , and hung by the wals , so as a dog came and devoured it ; whereby grew the noise which i before mentioned : and she being now recovered , remaineth a right honest woman , far from such impiety , and ashamed of her imaginations , which she perceiveth to have grown through melancholy . chap. xi . the strange and divers effects of melancholy , and how the same humor abounding in witches , or rather old women ; filleth them full of marvellous imaginatians , and that their confessions are not to be credited . but in truth , this melancholick humor ( as the best physitians affirm ) is the cause of all their strange , impossible and incredible confessions : which are so fond , that i wonder how any men can be abused thereby . howbeit these affections , though they appear in the mind of man , yet are they bred in the body , and proceed from this humor , which is the very dregs of bloud , nourishing and feeding those places , from whence proceed fears , cogitations , superons , fastings , labours , and such like : this maketh sufferance of torments , and ( as some say ) fore sight of things to come , and preserveth health , as being cold and dry ; it maketh men subject to leanneses , and to the quartane ague . they that are vexed therewith are destroyers of themselves , stout to suffer injuries , fearful to offer violence ; except the humor be hot . they learn strange tongues with small industry ( as aristotle , and others affirm . ) if our witches phantasies were not corrupted , nor their wills confounded with this humor , they would not so voluntarily and readily confess that which calleth their life in question ; whereof they could never otherwise be convicted . j. bodin with his lawyers physick reasoneth contrarily ; as though melancholy were furthest of all from those old women , whom we call witches ; deriding the most famous and noble physitian john wier for his opinion in that behalf . but because i am no physitian , i will set a physitian to him ; namely , erastus , who hath these words , that these witches , through their corrupt phantasie abounding with melancholick humors , by reason of their old age , do dream and imagine they hurt those things which they neither could nor do hurt ; and so think they know an art , which they neither have learned nor yet understand . but why should there be more credit given to witches , when they say they have made a real bargain with the devil , killed a cow , bewitched butter , infeebled a child , fore-spoken her neighbour , &c. than when she confesseth that she transubstantiateth her self , maketh it rain or hail , flyeth in the air , goeth invisible , transferreth corn in the grass from one field to another ? &c. if you think that in the one their confessions be sound , why should you say that they are corrupt in the other ; the confession of all these things being made at one instant , and affirmed with like constancy , or rather audacity ? but you see the one to be impossible , and therefore you think thereby , that their confessions are vain and false : the other you think may be done , and see them confess it , and therefore you conclude , aposse ad esse ; as being perswaded it is so , because you think it may be so . but i say , both with the divines , and philosophers , that that which is imagined of witchcraft , hath no truth of action , or being , besides their imagination ; the witch ( for the most part ) is occupied in false causes : for whosoever desireth to bring to pass an impossible thing , hath a vain , and idle , and childish perswasion , bred by an unsound mind ; for sanae mentis voluntas , voluntas rei possibilis est ; the will of a sound mind , is the desire of a possible thing . chap. xii . a confutation of witches confessions , especially concerning their league . but it is objected , that witches confess they renounce the faith , and as their confession must be true , or else they would not make it , so must their fault be worthy of death , or else they should not be executed . whereunto i answer as before ; that their confessions are extorted , or else proceed from an unsound mind . yea , i say further , that we our selves , which are sound of mind , and yet seek any other way of salvation than christ jesus , or break his commandements , or walk not in his steps with a lively faith , &c. do not only renounce the faith , but god himself : and therefore they , in confessing that they forsake god , and imbrace satan , do that which we all should do . as touching that horrible part of their confession , in the league which tendeth to the killing of their own and others children , the seething of them , and the making of their potion or pottage , and the effects thereof ; their good fridayes meeting , being the day of their deliverance , their incests , their return at the end of nine moneths , when commonly women be neither able to go that journey , nor to return , &c. it is so horrible , unnatural , unlikely , and unpossible ; that if i should behold such things with mine eyes , i should rather think my self dreaming , drunken , or some way deprived of my senses ; than give credit to so horrible and filthy matters . how hath the oyl or pottage of a sodden child such vertue , as that a staffe anointed therewith , can carry folk in the air ? their potable liquor , which , they say , maketh masters of that faculty , is it not ridiculous ? and is it not , by the opinion of all philosophers , physitians , and divines , void of such vertue , as is imputed thereunto ? their not fasting on fridayes , and their fasting on sundays , their spitting at the time of elevation , their refusal of holy-water , their despising of superstitious crosses , &c. which are all good steps to true christianity , help me to confute the residue of their confessions . chap. xiii . a confutation of witches confessions , concerning making of tempests and rain : of the natural cause of rain , and that witches or devils have no power to do such things . and to speak more generally of all the impossible actions referred unto them , as also of their false confessions ; i say , that there is none which acknowledgeth god to be only omnipotent , and the only worker of all miracles , nor any other indued with mean sense , but will deny that the elements are obedient to witches , and at their commandement ; or that they may at their pleasure send rain , hail , tempests , thunder , lightning ; when she being but an old doting woman , casteth a flint-stone over her left shoulder , towards the west , or hurleth a little sea-sand up into the element , or wetteth a broom-sprig in water , and sprinkleth the same in the air ; or diggeth a pit in the earth , and putting water therein , stirreth it about with her finger ; or boileth hogs bristles , or layeth sticks across upon a bank , where never a drop of water is ; or buryeth sage till it be rotten ; all which things are confessed by witches , and affirmed by writers to be the means that witches use to move extraordinary tempests and rain , &c. we read in m. maleficarum , that a little girl walking abroad with her father in his land , heard him complain of drought , wishing for rain , &c. why father , quoth the child , i can make it rain or hail , when and where i list ? he asked where she learned it : she said , of her mother , who forbad her to tell any body thereof : he asked her how her mother taught her ? she answered , that her mother committed her to a master , who would at any time do any thing for her : why then , said he , make it rain but only in my field : and so she went to the stream , and threw up water in her masters name , and made it rain presently : and proceeding further with her father , she made it hail in another field , at her fathers request : hereupon he accused his wife , and caused her to be burned ; and then he new christened his child again : which circumstance is common among papists , and witch-mongers : and howsoever the first part hereof was proved , there is no doubt , but the latter part was throughly executed . if they could indeed bring these things to pass at their pleasure , then might they also be impediments unto the course of all other natural things , and ordinances appointed by god : as , to cause it to hold up , when it should rain ; and to make midnight , of high noon ; and by those means , i say , the divine power should become servile to the will of a witch , so as we could neither eat nor drink , but by their permission . me thinks seneca might satisfie these credulous or rather idolatrous people , that run a whore-hunting , either in body or phansie , after these witches ; believing all that is attributed unto them , to the derogation of gods glory . he saith , that the rude people , and our ignorant predecessors did believe , that rain and showers might be procured and stayed by witches charms and inchantments : of which kind of things , that there can nothing be wrought , it is so manifest , that we need not go to any philosophers school , to learn the confutation thereof . but jeremy . by the word of god , doth utterly confound all that which may be devised for the maintenance of that foolish opinion , saying : are there any among the gods of the gentiles , that send rain , or give showers from heaven ? art not thou the self same our lord god ? we will trust in thee , for thou doest and maketh all these things . i my therefore with brentius boldly say , that it is neither in the power of witches nor devils , to accomplish that matter ; but in god only : for when exhalations are drawn and lifted up from out of the earth , by the power of the sun , into the middle region of the air , the coldness thereof constraineth and thickeneth those vapours : which being become clouds , are dissolved again by the heat of the sun ; whereby rain or hail is ingendred ; rain , if by the way , the drops be not frozen and made hail . these circumstances being considered with the course of the whole scripture , it can neither be in the power of witch or devil to procure rain or fair weather . and whereas the story of job in this case is alledged against me ( wherein a witch is not once named ) i have particularly answered it else-where : and therefore thus much only i say here ; that even there , where it pleased god ( as calvin saith ) to set down circumstances for the instruction of our gross capacities , which are not able to conceive of spiritual communication , or heavenly affairs , the devil desireth god to stretch out his hand , and touch all that job hath : and though he seemeth to grant satans desire , yet god himself sent fire from heaven , &c. whereby it is to be gathered , that although god said , he is in thine hand : it was the lords hand that punished job , and not the hand of the devil , who said not , give me leave to plague him ; but , lay thine hand upon him . and when job continued faithful , notwithstanding all his afflictions , in his children , body and goods ; the devil is said to come again to god , and to say , as before , to wit ; now stretch out thine hand and touch his bones and his flesh . which argueth as well that he could not do it , as that he himself did it not before . and be it here remembred , that m. mal. and the residue of the witchmongers deny , that there were any witches in jobs time . but see more hereof elsewhere . chap. xiv . what would ensue , if witches confessions or witchmongers opinions were true , concerning the effects of witchcraft , inchantments , &c. if it were true that witches confess , or that all writers write , or that witchmongers report , or that fools believe , we should never have butter in the chearn , nor cow in the close , nor corn in the field , nor fair weather abroad , nor health within doors : or if that which is contained in m. mal. bodin , &c. or in the pamphlets late set forth in english , of witches executions , should be true in those things that witches are said to confess , what creature could live in security ? or what needed such preparation of wars , or such trouble , or charge in that behalf ? no prince should be able to raign or live in the land. for ( as danaeus saith ) that one martin a witch killed the emperour of germany with witchcraft : so would our witches ( if they could ) destroy all our magistrates . one old witch might over-throw an army royal : and then what needed we any guns , or wild-fire , or any other instruments of war ? a witch might supply all wants , and accomplish a princes will in this behalf , even with out charge or bloud-shed of his people . if it be objected , that witches work by the devil , and christian princes are not to deal that way : i answer , that princes disposed to battel would not make conscience therein , specially such as take unjust wars in hand , using other helps , devises , and engines as lawful and devillish as that ; in whose camp there is neither the rule of religion , or christian order observed ; insomuch as ravishments , murthers , blasphemies and thefts are there most commonly and freely committed : so that the devil is more feared , and better served in their camps , than god almighty . but admit that souldiers would be scrupulous herein , the pope hath authority to dispense therewith ; as in like case he hath done , by the testimony of his own authors and friends . admit also , that throughout all christendom , was were justly maintained , and religion duly observe in their camps ; yet would the turk and other infidels cut our throat , or at least one anothers throats , with the help of their witches ; for they would make no conscience thereof . chap. xv. examples of foreign nations , who in their wars used the assistance of witches of eye-biting witches in ireland , of two archers that shot with familiars . in the wars between the kings of denmark and sueveland , . the danes do write , that the king of sueveland carryed about with him in camp , four old witches , who with their charms so qualified the danes , as they were thereby disabled to annoy their enemies : insomuch as , if they had taken in hand any enterprise , they were so infeebled by those witches , as they could perform nothing . and although this could have no credit at the first , yet in the end , one of these witches was taken prisoner , and confessed the whole matter ; so as ( saith he ) the threads , and the line , and the characters were found in the highway and water-plashes . the irishmen addict themselves wonderfully to the credit and practise hereof ; insomuch as they affirm , that not only their children , but their cattel , are ( as they call it ) eye-bitten , when they fall suddenly sick , and tearm one sort of their witches eye-biters ; only in that respect : yea and they will not stick to affirm , that they can rime either man or beast to death . also the west-indians and muscovites do the like , and the huns ( as gregory turonensis writeth ) used the help of witches in time of war. i find another story written in m. mal. repeated by bodin ; that one souldier called pumher , daily through witchcrraft killed with his bow and arrows , three of the enemies , as they stood peeping over the walls of a castle besieged : so as in the end he killed them all quite , saving one . the trial of the archers sinister dealing , and a proof thereof expressed , is ; for that he never lightly failed when he shot , and for that he killed them ; by three a day ; and had shot three arrows into a rod. this was he that shot at a peny on his sons head , and made ready another arrow , to have slain the duke of remgrave that commanded it . and doubtless , because of his singular dexterity in shooting , he was reputed a witch , as doing that which others could not do , nor think to be in the power of man to do : though indeed no miracle , no witchcraft , no impossibility nor difficulty consisted therein . but this later story i can requite with a familiar example : for at town malling in kent , one of queen maries justices , upon the complaint of many wise men , and a few foolish boys , laid an archer by the heels ; because he shot so neer the white at buts : for he was informed and perswaded , that the poor man played with a fly , otherwise called a devil or familiar : and because he was certified that the archer aforesaid shot better than the common shooting , which he before had heard of , or seen , he conceived it could not be in gods name , but by inchantment ; whereby this archer ( as he supposed by abusing the queens liege people ) gained some one day two or three shillings , to the detriment of the common-wealth , and to his own inriching : and therefore the archer was severely punished , to the great encouragement of archers , and to the wise example of justices ; but specially to the overthrow of witchcraft . and now again to our matter . chap. xvi . authorities condemning the fantastical confessions of witches , and how a popish doctor taketh upon him to disprove the same . certain general councils , by their decrees , have condemned the confessions and erroneous credulity of witches , to be vain , phantastical and fabulous . and even those , which are parcel of their league , whereupon our witchmongers do so build , to wit ; their night-walkings and meetings with herodias , and the pagan gods : at which time they should pass so farr in so little aspace on cock-horse ; their transubstantiation , their eating of children , and their pulling of them from their mothers sides ; their entring into mens houses , through chinks and little holes where a fly can scarcely wring out , and the disquieting of the inhabitants , &c. all which are not only said by a general council , to be meer phantastical , and imaginations in dreams ; but so affirmed by the ancient writers . the words of the council are these ; it may not be omitted , that certain wicked women following satans provocations , being seduced by the illusion of devils , believe and profess , that in the night times they ride abroad with diana , the goddess of the pagans , or else with herodiac , with an innumerable multitude , upon certain beasts , and pass over many countries , and nations , in the silence of the night , and do whatsoever those fairies or ladies command , &c. and it followeth even there ; let all ministers therefore in their several cures , preach to gods people , so as they may know all these things to be false , &c. it followeth in the same council ; therefore , whosoever believeth that any creature may be either created by them , or else changed into better or worse , or be any way transformed into any other kind or likeness of any , but of the creator himself , is assuredly an infidel , and worse than a pagan . and if this be credible ; then all these their bargains and assemblies , &c. are incredible , which are only ratified by the certain foolish and extorted confessions ; and by a fable of s. germane , who watched the faries or witches , being at a reer banquet , and through his holiness stayed them , till he sent to the houses of those neighbours , which seemed to be there , and found them all in bed ; and so cryed , that these were devils in the likeness of those women : which if it were as true , as it is false , it might serve well to confute this their meeting and night-walkings : for if the devils be only present in the likeness of witches , then is that false , which is attributed to witches in this behalf . but because the old hammer of sprenger and institor , in their old malleo maleficarum , was insufficient to knock down this council ; a young beetle-head called frier bartholomaeus spinaeus hath made a new leaden beetle , to beat down the counsel , and kill these old women : wherein he counterfeiting aesops ass , claweth the pope with his heels , affirming upon his credit , that the council is false and erroneus ; because the doctrin swerveth from the popish church , and is not authentical but apocryphal : saying ( though untruly ) that that council was not called by the commandement and pleasure of the pope , nor ratified by his authority , which ( saith he ) is sufficient to disanul all councils : for surely ( saith this frier which at this instant is a chief inquisitor ) if the words of this council were to be admitted , both i , and all my predecessors have published notorious lies , and committed many injurious executions : whereby the popes themselves also might justly be detected of error , contrary to the catholique belief in that behalf . marry , he saith , that although the words and direct sense of this counsel be quite contrary to truth and his opinion ; yet he will make an exposition thereof , that shall somewhat mittigate the lewdness of the same ; and this , he saith , is not only allowable to do , but also meritorious . mark the mans words , and judge his meaning . chap. xvii . witch-mongers reasons , to prove that witches can work wonders . bodins tale of a friseland , priest transported , that imaginations proceeding of melancholy do cause illusions . old m. malificarum also saith , that the counsels and doctors were all deceived herein , and alledging authority therefore , confuteth that opinion by a notable reason , called petitio principii , or rather , ignotum per ignotius , in this manner : they can put changlings in the place of other children : ergo , they can transfer and transforme themselves and others , &c. according to their confession in that behalf . item , he saith , and bodin justifieth it , that a priest in frieseland , was corporally transferred into a far countrey , as witnessed another priest of oberdorf his companion , who saw him aloft in the air : ergo , saith , m. mal. they have all been deceived hitherto , to the great impunity of horrible witches . wherein he opposeth his folly against god and his church , against the truth , and against all possibility . but surely it is almost incredible , how imagination shall abuse such as are subject unto melancholy ; so as they shall believe they see , hear , and do that , which never was nor shall be ; as is partly declared , if you read galen de locis affectis , and may more plainly appear also if you read aristotle de somnio . and thereof s. augustine saith well , that he is too much a fool and a blockhead , that supposeth those things to be done indeed , and corporally , which are by such persons phantastically imagined : which phantastical illusions , do as well agree and accord ( as algerus saith ) with magical deceipts , as the verity accompanieth divine holiness . chap. xviii . that the confession of witches is sufficient in civil and common law to take away life . what the sounder divines , and decrees of councel determine in this case . alas ! what creature being found in state of mind , would ( without compulsion , make such manner of confessions as they do , or would for a trifle , or nothing , make a perfect bargain with the devil , for her soul to be yielded up unto his tortures and everlasting flames , and that within a very short time ; specially being through age most commonly unlike to live one whole year ? the terrour of hell-fire must needs be to them diversly manifested , and much more terrible , because of their weakness , nature , and kind , than to any other : as it would appear , if a witch were but asked , whether she would be contented to be hanged one year hence , upon condition her displeasure might be wreaked upon her enemy presently ? as for theeves , and such other , they think not to go to hell-fire ; but are either perswaded there is no hell , or that their crime deserveth it not , or else that they have time enough to repent : so as , no doubt , if they were perfectly resolved hereof , they would never make such adventures . neither do i think , that for any sum of money , they would make so direct a bargain to go to hell-fire . now then i conclude , that confession in this behalf is insufficient to take away the life of any body ; or to attain such credit , as to be believed without further proof : for , as augustine and isidore , with the rest of the sounder divines , say , that these perstigious things , which are wrought by witches , are fantastical : so do the sounder decrees of councels and canons agree , that in that case , there is no place for criminal action . and the law saith , that the confession of such persons as are illuded , must needs be erroneous , and therefore is not to be admitted ; for , confessio debet tenere verum & possibile . but these things are opposite both to law and nature , and therefore it followeth not , because these witches confess so , ergo , it is so : for the confession differeth from the act , or from the possibility of the act . and whatsoever is contrary to nature faileth in his principles , and therefore is naturally impossible . the law also saith , in criminalibus regulariter non statur soli confessioni rei : in criminal cases , or touching life , we must not absolutely stand to the confession of the accused party : but in these matters proofs must be brought more clear than the light it self : and in this crime no body must be condemned upon presumptions . and where it is objected and urged , that since god only knoweth the thoughts , there is none other way of proof but by confession : it is answered thus in the law , to wit : their confession in this case containeth an outward act , and the same impossible both in the law and nature , and also unlikely to be true ; and therefore quod verisimile non est , attendi non debet . so as , though their confessions may be worthy of punishment , as whereby they shew a will to commit such mischief , yet not worthy of credit , as that they have such power . for , si factum absit , solaque opinione laborent , è stultorum genere sunt ; if they confess a fact performed but in opinion , they are to be reputed among the number of fools . neither may any man by law be condemned for criminal causes , upon presumptions , nor yet by single witnesses : neither at the accusation of a capital enemy ; who indeed is not to be admitted to give evidence in this case ; though it please m. mal. and bodin to affirm the contrary . but beyond all equity , these inquisitors have shifts and devises enough , to plague and kill these poor souls ; for ( they say ) their fault is greatest of all others , because of their carnal copulation with the devil , and therefore they are to be punished as hereticks , four manner of wayes ; to wit , with excommunication , deprivation , loss of goods , and also with death . and indeed they find law , and provide means thereby to maintain this their bloudy humor . for it is written in their popish canons , that as for these kind of hereticks , how much soever they repent and return to the faith , they may not be retained alive , or kept in perpetual prison , but be put to extream death . yea , m. mal. writeth , that a witches sin , is the sin against the holy ghost ; to wit , irremissible ; yea further , that it is greater than the sin of the angels that fell . in which respect i wonder , that moses delivered not three tables to the children of israel ; or , at the least-wise , that he exhibited not commandements for it . it is not credible , that the greatest should be included in the less , &c. but when these witchmongers are convinced in the objection concerning their confessions ; so as thereby their tyrannical arguments cannot prevail , to imbrue the magistrates hands in so much bloud as their appetite requireth ; they fall to accusing them of other crimes , that the world might think they had some colour to maintain their malicious fury against them . chap. xix . of four capital crimes objected against witches , all fully answered and confuted us frivolous . first therefore , they lay to their charge idolatry ; but alas , without all reason ; for , such are properly known to us to be idolaters , as do external worship to idols or strange gods : the furthest point that idolatry can be stretched unto , is , that they which are culpable therein , are such as hope for , and seek salvation at the hands of idols , or of any other than god : or fix their whole mind and love upon any creature , so as the power of god is neglected and contemned thereby . but witches neither seek nor believe to have salvation at the hands of devils , but by them they are only deceived , the instruments of their fantasie being corrupted , and so infatuated , that they suppose , confess , and say , they can do that , which is as far beyond their power and nature to do , as to kill a man at york before noon , when they have been seen at london in that morning , &c. but if these latter idolaters , whose idolatry is spiritual and committed only in mind , should be punished by death ; then should every covetous man or other , that setteth his affection any way too much upon an earthly creature be executed , and yet perchance the witch might escape scot-free . secondly , apostasie is laid to their charge , whereby it is inferred , that they are worthy to die . but apostasie is , where any of sound judgement forsake the gospel , learned and well known unto them , and do not only imbrace impiety and infidelity , but oppugne and resist the truth erst-while by them professed . but alas , these poor women go not about to defend any impiety , but after good admonition repent . thirdly , they would have them executed for seducing the people . but god knoweth , they have small store of rhetorick or art to seduce ; except , to tell a tale of robin good-fellow , to be deceived and seduced : neither may their age or sex admit that oppinion or accusation to be just ; for they themselves are poor seduced souls . i for my part ( as else-where i have said ) have proved this point to be false in most apparent sort . fourthly , as touching the accusation , which all the writers use herein against them for their carnal copulation with incubus : the folly of mens credulity is as much to be wondered at and derided , as the others vain and impossible confessions . for the devil is a spirit , and hath neither flesh nor bones , which are to be used in the performance of this action . and since he also lacketh all instruments , substance and seed engendred of bloud , it were folly to stay overlong in the confutation of that , which is not in the nature of things : and yet must i say somewhat herein , because the opinion hereof is so strongly and universally received , and the fables hereof so innumerable , whereby m. mal. bodin , hemingius , hyperius , danaeus , erastus , and others that take upon them to write herein , are so abused , or rather seek to abuse others , as i wonder at their fond credulity in this behalf : for , they affirm undoubtedly , that the devil playeth succubus to the man , and carryeth from him the seed of generation , which he delivereth as incubus to the woman , who many times that way is gotten with child ; which child will very naturally ( they say ) become a witch , and such a one , they affirm , merlin was . chap. xx. a request to such readers as are loath to hear or read fithy and bawdy matters , which of necessity are here to be inserted , to pass over eight chapters . but insomuch as i am driven ( for the more manifest bewraying and displaying of this most filthy and horrible error ) to stain my paper with writing thereon certain of their beastly and baudy assertions and examples , whereby they confirm this their doctrine ( being my self both ashamed , and loath once to think upon such filthiness , although it be to the condemnation thereof ) i must intreat , you that are the readers hereof , whose chast ears cannot well endure to hear of such abominable lecheries , as are gathered out of the books of those witch-mongers , ( although doctors of divinity , and otherwise of great authority and estimation ) to turn over a few leaves , wherein ( i say ) i have , like a groom , thrust their bawdy stuffe ( even that which i my self loath ) as into a stinking corner : howbeit , none otherwise , i hope , but that the other parts of my writing shall remain sweet , and this also covered as close as may be . book iv. chap. i. of witchmongers opinions concerning evil spirits , how they framethemselves in more excellent sort than god made us . james sprenger and henry institor , in m. mal. agreeing with bodin , barth , spineus , danaeus , erastus , hemingius , and the rest , do make a bawdy discourse ; labouring to prove by a foolish kind of philosophy ; that evill spirits cannot only take earthly formes and shapes of men ; but also counterfeit hearing , seeing , &c. and likewise , that they can eat and devour meats , and also retain , digest , and avoid the same ; and finally , use divers kinds of activities , but specially excel in the use and art of venery : for m. mal. saith , that the eyes and ears of the mind are far more subtil then bodily eyes or carnal ears . yea , it is there affirmed , that as they take bodies , and the likeness of members ; so they take minds and similitudes of their operations . but , by the way , i would have them answer this question . our minds and souls are spiritual things . if our corporal ears be stopped , what can they hear or conceive of any external wisdom ? and truly , a man of such a constitution of body , as they imagine of these spirits , which make themselves , &c. were of far more excellent substance , &c. than the bodies of them that god made in paradise ; and so the devils workman-ship should exceed the handy-work of god the father and creator of all things . chap. ii. of bawdy incubus and succubus , and whether the action of venery may be performed between witches and devils , and when witches first yielded to incubus . heretofore ( they say ) incubus was fain to ravish women against their wils , until anno . but now since that time , witches consent willingly to their desires : insomuch as some one witch exercised that trade of lechery with incubus twenty or thirty dayes together , as was confessed by forty and eight witches burned at ravenspurge . but what goodly fellows incubus begeteth upon these witches , is proved by thomas of aquine , bodin , m. mal. hyperuis , &c. this is proved , first , by the devils cunning , in discerning the difference of the seed which falleth from men . secondly , by his understanding of the aptness of the women for the receipt of such seed . thirdly , by his knowledge of the constellations , which are friendly to such corporal effects . and lastly , by the excellent complexion of such as the devil maketh choice of , to beget such notable personages upon , as are the causes of the greatness and excellency of the child thus begotten . and to prove that such bawdy doings , betwixt the devil and witches , is not fained , s. augustine is alledged , who saith , that all superstitious arts had their beginning of the pestiferous society betwixt the devil and man. wherein he saith truly ; for that in paradise , betwixt the devil and man , all wickedness was so contrived , that man ever since hath studied wicked arts ; yea , and the devil will be sure to be at the middle , and at both ends of every mischief . but that the devil ingendreth with a woman , in manner and form as is supposed , and naturally begetteth the wicked , neither is it true , nor augustines meaning in this place . howbeit m. mal. proceedeth , affirming , that all witches take their beginning from such filthy actions , wherein the devil , in likeness of a pretty wench , lyeth prostitute as succubus to the man , and retaining his nature and seed , conveyeth it unto the witch , to whom he delivereth it as incubus . wherein also is refuted the opinion of them that hold a spirit to be unpalpable , m. mal. saith , there can be rendred no infallible rule , though a probable distinction may be set down , whether incubus , in the act of venery , do alwayes power seed out of his assumed body : and this is the distinction , either she is old and barren , or young and pregnant . if she be barren , then doth incubus use her without decision of seed ; because such seed should serve for no purpose . and the devil avoideth superfluity as much as he may ; and yet for her pleasure and condemnation together , he goeth to work with her . but by the way , if the devil were so compendious , what should he need to use such circumstances , even in these very actions , as to make these assemblies , conventicles , ceremonies , &c. when he hath already bought their bodies , and bargained for their souls ? or what reason had he , to make them kill so many infants , by whom he rather loseth than gaineth any thing ; because they are , so far as either he or we know , in better case than we of riper years , by reason of their innocency ? well , if she be not past children , then stealeth he seed away ( as hath been said ) from some wicked man being about that lecherous business , and therewith getteth young witches upon the old . and note , that they affirm , that this business is better accomplished with seed thus gathered , than that which is shed in dreams , through superfluity of humors : because that is gathered from the virtue of the seed generative . and if it be said , that the seed will wax cold by the way , and so lose his natural heat , and consequently the vertue : m. mal. danaeus , and the rest do answer , that the devil can so carry it , as no heat shall go from it , &c. furthermore , old witches are sworn to procure as many young virgins for incubus as they can , whereby in time they grow to be excellent bawds : but in this case the priest playeth incubus . for you should find , that confession to a priest , and namely this word benedicit , driveth incubus away , when ave maries , crosses , and all other charmes fail . chap. iii. of the devils visible and invisible dealing with witches in the way of lechery . but as touching the devils visible or invisible execution of lechery , it is written , that to such witches , as before have made a visible league with the priest , ( the devil i should say ) there is no necessity that incubus should appear invisible : marry to the standers-by he is for the most part invisible . for proof hereof , james sprenger and institor affirm , that many times witches are seen in the fields and woods prostituting themselves uncovered and naked up to the navil , wagging and moving their members in every part , according to the disposition of one being about that act of concupiscence , and yet nothing seen of the beholders upon her ; saving , that after such a convenient time as is required about such a piece of work , a black vapor , of the length and bigness of a man , hath been seen , as it were , to depart from her , and to ascend from that place . nevertheless , many times the husband seeth incubus making him cuckhold , in the likeness of a man , and sometimes striketh off his head with his sword : but because the body is nothing but air : it closeth together again : so as , although the good-wife be sometimes hurt thereby ; yet she maketh him believe he is mad or possessed , and that he doth he knoweth not what . for she hath more pleasure and delight ( they say ) with incubus that way , than with any mortal man ; whereby you may perceive that spirits are palpable . chap. iv. that the power of generation is both outwardly and inwardly impeached by witches , and of divers that had their genitals taken from them by witches , and by the same means again restored . they also affirm , that the virtue of generation is impeached by witches , both inwardly , and outwardly : for , intrinsecally they repress the courage , and they stop the passage of the mans seed , so as it may not descend to the vessels of generation : also they hurt extrinsecally , with images , hearbs , &c. and to prove this true , you shall hear certain stories out of m. mal. worthy to be noted . a young priest at mespurge , in the diocess of constance , was bewitched , so as he had no power to occupy any other or mo women than one : and to be delivered out or that thraldom , sought to flie into another countrey , where he might use that priestly occupation more freely ; but all in vain ; for evermore he was brought as far backward by night , as he went forward in the day before ; sometimes by land , sometimes in the air , as though he flew . and if this be not true , i am sure that james sprenger doth lie . for the further confirmation of our belief in incubus , m. mal. citeth a story of a notable matter executed at ravenspurge , as true and as cleanly as the rest . a young man lying with a wench in that town ( saith he ) was fain to leave his instruments of venery behind him , by means of that prestigious art of witchcraft , so as in that place nothing could be seen or felt but his plain body . this young man was willed by another witch , to go to her whom he suspected , and by fair or foul means to require her help : who soon after meeting with her , intreated her fair , but that was in vain ; and therefore he caught her by the throat , and with a towel strangled her , saying , restore me my tool , or thou shalt die for it : so as she being swoln and black in the face , and through his boisterous handling ready to die , said , let me go , and i will help thee : and whilest he was losing the towel , she put her hand into his cod-piece , and touched the place , saying , now hast thou they desire : and even at that instant he felt himself restored . item , a reverend father , for his life , holiness , and knowledge notorious , being a fryer of the order and company of spire , reported , that a young man at strift made lamentable moan unto him for the like loss ; but his gravity suffered him not to believe lightly any such reports , and therefore made the young man untruss his cod-piece-point , and saw the complaint to be true and just . whereupon he advised , or rather enjoyned the youth to go to the witch whom he suspected , and with flattering words to intreat her , to be so good unto him , as to restore him his instrument : which by that means he obtained , and soon after returned to shew himself thankful , and told the holy father of his good success in that behalf : but he so believed him , as he would needs be oculatus testis , and made him pull down his breeches , and so was satisfied of the truth and certainty thereof . another young man being in that very taking , went to a witch for the restitution thereof , who brought him to a tree , where she shewed him a nest , and bad him climb up and take it . and being in the top of the tree , he took out a mighty great one , and shewed the same to her , asking her if he might not have the same . nay ( quoth she ) that is our parish priests tool , but take any other which thou wilt . and it is there affirmed , that some have found and some of them in one nest , being there preserved with provender , as it were at the rack and manger , with this note , wherein there is no contradiction ( for all must be true that is written against witches ) that if a witch deprive one of his privities , it is done only by prestigious means , so as the senses are but illuded . marry , by the devil it is really taken away , and in like sort restored . these are no jests , for they be written by them that were and are judges upon the lives and deaths of those persons . chap. v. of bishop sylvanus his lechery opened and covered again . how maids having yellow hair are most combered with incubus . how marryed men are bewitched to use other mens wives , and to refuse their own . you shall read in the legend , how in the night-time incubus came to a ladies bed-side , and made hot love unto her : whereat she being offended , cryed out so loud , that company came and found him under her bed in the likeness of the holy bishop sylvanus , which holy man was much defamed thereby , until at the length this infamy was purged by the confession of a devil made at s. jeroms tombe . o excellent piece of witchcraft wrought by sylvanus ! item , s. christine would needs take unto her another maids incubus , and lie in her room : and the story saith , that she was shrewdly accloyed . but she was a shrew indeed , that would needs change beds with her fellow , that was troubled every night with incubus , and deal with him her self . but here the inquisitors note may not be forgotten , to wit , that maids having yellow hair , are most molested with this spirit . also , it is written in the legend , of s. bernard , that a pretty wench that had had the use of incubus his body by the space of six or seven years in aquitania ( being belike weary of him , for that he waxed old ) would needs go to s. bernard another while : but incubus told her , that if she would so forsake him , being so long her true lover , he would be revenged upon her , &c. but , befal what would , she went to s. bernard , who took her his staffe , and bad her lay it in the bed beside her . and indeed the devil fearing the bed-staffe , or that s. bernard lay there himself , durst not approach into her chamber that night : what he did afterwards , i am uncertain . marry you may find other circumstances hereof , and many other like bawdy lies in the golden legend . but here again , we may not forget the inquisitors note , to wit ; that many are so bewitched , that they cannot use their own wives , but any other bodies they may well enough away withal . which witchcraft is practised among many bad husbands , for whom it were a good excuse to say they were bewitched . chap. vi. how to procure the dissolving of bewitched love , also to enforce a man ( how proper soever he be ) to love an old hag : and of a bawdy trick of a priest in gelderland . the priests say , that the best cure for a woman thus molested , next to confession , is excommunication . but to procure the dissolving of bewitched and constrained love , the party bewitched must make a jakes of the lovers shoe . and to enforce a man , how proper soever he be , to love an old hag , she giveth unto him to eat ( among other meats ) her own dung : and this way an old witch made three abbats of one house successively to die for her love , as she her self confessed , by the report of m. mal. in gelderland a priest perswaded a sick woman that she was bewitched , and except he might sing a mass upon her belly , she could not be holpen : whereupon she consented , and lay naked on the alter whilst he sung mass , to the satisfying of his lust ; but not to the release of her grief . other cures i will speak of in other places more civil : howbeit , certain miraculous cures , both full of bawdery and lies , must either have place here , or none at all . chap. vii . of divers saints and holy persons , which were exceeding bawdy , and lecherous , and by certain miraculous means became chast . cassianus writeth , that s. syren being of body very lecherous , and of mind wonderful religious , fasted and prayed , to the end in holy might be reduced miraculously to chastity . at length came an angel unto him by night , and cut out of his flesh certain kernels , which were the sparks of concupiscence ; so as afterwards he never had any more motions of the flesh . it is also reported , that the abbot equiciu , being naturally as unchast as the other , fell to his beads so devoutly , for recovery of honesty , that there came an angel unto him in an apparation that seemed to geld him ; and after that ( forsooth ) he was as chast as though he had never a stone in his breech ; and before that time being a ruler over monks , he became afterwards a governour over nuns . even as it is said helias the holy monk gathered thirty virgins into a monastery , over whom he ruled and reigned by the space of two years , and grew so proud and hot in the cod-piece , that he was fain to forsake his holy house , and flie to a desert , where he fasted and prayed two dayes , saying , lord quench my hot lecherous humors , or kill me : whereupon in the night following , there came unto him three angels , and demanded of him why he forsook his charge : but the holy man was ashamed to tell them . howbeit , they asked him further , saying , wilt thou return to these damsels , if we free thee from all concupiscence ? yea ( quoth he ) with all my heart . and when they had sworn him solemnly so to do , they took him up , and gelded him ; and one of them holding his hands , and another his feet , the third cut out his stones : but the story saith , it was not so ended , but in a vision ; which i believe , because within five dayes he returned to his minions , who pitteously mourned for him all this while , and joyfully embraced his sweet company at his return . the like story doth nider write of thomas , whom two angels cured of that lecherous disease ; by putting about him a girdle , which they brought down with them from heaven . chap. viii . certain popish and magical cures , for them that are bewitched in their privities . for direct cure to such as are bewitched in the privy members , the first and special , is confession ; then follow in a row , holy-water , and those ceremonial trumperies , ave maries , and all manner of crossings ; which are all said to be wholesome , except the witchcraft be perpetual , and in that case the wife may have a divorse of course . item , the eating of a haggister or pie helpeth one bewitched in that member . item , the smoak of a tooth of a dead man. item , to annoint a mans body over with the gall of a crow . item , to fill a quill with quick-silver , and lay the same under the cushion , where such a one sitteth , or else to put it under the threshold of the door of the house or chamber where he dwelleth . item , to spit into your own bosome , if you be so bewitched , is very good . item , to piss through a wedding-ring . if you would , know who is hurt in his privities by witchraft , and who otherwise is therein diseased : hostiensis answereth , but so as i am ashamed to english it , and therefore have here set down his experiment in latine , quando virgo nullatenus movetur , & nunquam potuit cognoscere ; hoc est signum frigiditatis : sed quando movetur & erigitur , perficere autem non potest , est signum maleficii . but sir tho. moore hath such a cure in this matter , as i am ashamed to write , either in latin or english ; for , in filthy bawdery , it passeth all the tales that ever i heard : but that is rather a medicine to procure generation , then the cure of witchcraft , though it serve both turnes . item , when ones instrument of venery is bewitched , certain characters must be written in virgin-parchment , celebrated and holyed by a popish priest ; and thereon also must the psalm be written , and bound ad viri fascinati coxam . item , one katharine loe ( having a husband not so readily disposed that way as she wished him to be ) made a waxen image of the likeness of her husbands bewitched member , and offered it up at st. anthonies altar ; so as , through the holiness of the mass , it might be sanctified , to be more couragious ; and of better disposition and ability , &c. chap. ix . a strange cure done to one that was molested with incubus . now being wearied with the rehearsal of so many lecheries , most horrible , and very filthy and fabulous actions and passions of witches , together with the spirit incubus : i will end with a true story taken out of jason pratensis , which , though it be rude , yet it is not altogether so unclean as the rest . there came ( saith he ) of late a mass-priest unto me , making pitteous moan , and saying , that if i holpe him not , he should be undone , and utterly overthrown ; so great was his infirmity ; for ( saith he ) i was wont to be fair and fat , and of an excellent complexion ; and lo how i look , being now a very ghost consisting of skin and bone , &c. what is the matter ( quoth jason ? ) i will shew you sir , said the priest : there cometh unto me , almost every night , a certain woman , unknown unto me , and lyeth so heavy upon my breast , that i cannot fetch my breath , neither have any power to cry , neither do my hands serve me to shove her away , nor my feet to go from her . i smild ( quoth jason ) and told him that he was vexed with a disease called incubus , or the mare , and the residue was phantasie and vain imagination . nay ( said the priest ) it cannot be so ; for by our blessed lady , i tell you nothing but that which waking i saw with mine eyes , and felt with mine hands ; i see her when she cometh upon me , and strive to repel her ; but i am so infeebled that i cannot ; and for remedy i have run about from place to place , but no help i could get : at length i went to an old fryer that was counted an odd fellow , and thought to have had help at his hands ; but the devil a whit had i of him , saving , that for remedy , he willed me to pray to god ; whom , i am sure , i wearied with my tedious prayers long before . then went i unto an old woman , quoth the priest , who was said to be a cunning witch ; and she willed me , that the next morning , about the dawning of the day , i should piss , and immediately should cover the piss-pot , or stop it with my right nether-stock , and before night the witch should come to visit me . and although , quoth he , the respect of mine orders somewhat terrified me from the execution of her advise ; yet my necessities divers wayes , and specially my pains , moved me to make tryal of her words : and , by the mass , quoth the priest , her words fell out as sure as a club ; for a witch came to my house , and complained of a grief in her bladder , and that she could not piss . but i could neither by fair nor foul means obtain at her hands , that she would leave molesting me by night ; but she keepeth her old custome , determining by these filthy means to dispatch me . i could hardly , said jason , reclaim him from this mad humor ; but by that time he had been with me three or four times , he began to comfort himself , and at last perceiving it , he acknowledged his disease , and recovered the same . chap. x. a confutation of all the former follies touching incubus , which by examples and proofs of like stuffe is shewed to be flat knavery , wherein the carnal copulation with spirits is overthrown . thus are lecheries covered with the cloke of incubus and witchcraft , contrary to nature and verity : and with these fables is maintained an opinion , that men have been begotten without carnal copulation , as hyperius , and others write that merlin was , an. . specially to excuse and maintain the knaveries and lecheries of idle priests , and bawdy monks , and to cover the shame of their lovers and concubines . and alas ! when great learned men have been so abused , with the imagination of incubus his carnal society with women , misconstruing the scriptures , to wit , the place in gen. . to the seducing of many others ; it is the lesse wonder , that this error hath passed so generally among the common people . but to use few words herein , i hope you understand that they affirm and say , that incubus is a spirit , and i trust you know that a spirit hath no flesh nor bones , &c. and that he neither doth eat nor drink . indeed your gran-dames maids were wont to set a bowl of milk before him and his cousin robin goodfellow , for grinding of malt or mustard , and sweeping the house at midnight : and you have also heard , that he would chafe exceedingly , if the maid or good-wife of the house , having compassion of his nakedness , laid any clothes for him , besides his mess of white bread and milk , which was his standing fee. for in that case he saith , what have we here ? hemton hamten , here will i never more tread nor stampen . but to proceed in this confutation . where there is no meat eaten , there can be no seed which thereof is gendred ; although it be granted , that rohin could both eat aed drink , as being a cousening idle fryer , or some such rogue , that wanted nothing either belonging to lechery or knavery , &c. item , where the genital members want , there can be no lust of the flesh : neither doth nature give any desire of generation , where there is no propagation or succession required . and as spirits cannot be grieved with hunger , so can they not be inflamed with lusts . and if men should live ever , what needed succession or heirs ? for that is but an ordinance of god , to supply the place , the number , the world , the time , and specially to accomplish his will. but the power of generation consisteth not only in members , but chiefly of vital spirits , and of the heat ; which spirits are never in such a body as incubus hath , being but a body assumed , as they themselves say . and yet the most part of writers herein affirm , that it is a palpable and visible body , though all be phansies and fables that are written hereupon . chhp. xi . that incubus is a natural disease : with remedies for the same : besides magical cures herewithal expressed . but in truth , this incubus is a bodily disease ( as hath been said ) although it extend unto the trouble of the mind , which of some is called the mare , oppressing many in their sleep so sore , as they are not able to call for help , or stir themselves under the burthen of that heavy humor ; which is ingendred of a thick vapor proceeding from the crudity and rawness in the stomach : which ascending up into the head , oppresseth the brain , insomuch as many are infeebled thereby , as being nightly haunted therewith . they are most troubled with this disease , that being thereunto subject , lie right upward ; so as , to turn and lie on the one side , is present remedy . likewise , if any hear the groaning of the party , speak unto him , so as he wake him , he is presently relieved . howbeit , there are magical cures for it ; as for example : s. george , s. george , our ladies knight , he walkt by day , so did he by night : until such time as he her found , he her beat , and he her bound , until her troth she to him plight , he would not come to her that night . whereas s. george our ladies knight , was named three times s. george . item , hang a stone over the afflicted persons bed , which stone hath naturally such a hole in it , as wherein a string may be put through it , and so be hanged over the diseased or bewitched party ; be it man , woman , or horse . item , you shall read in m. malefic . that excommunication is very notable , and better than any charme for this purpose . there are also other verses and charms for this disease devised , which is the common cloak for the ignorance of bad physitians . but leonard fuchsius in his first book and chapter , doth not only describe this disease , and the causes of it ; but also setteth down very learnedly the cure thereof , to the utter confusion of the witchmongers folly in this behalf . hyperius being much bewitched and blinded in this matter of witchcraft , hovering about the interpretation of genesis . from whence the opinion of incubus and succubus is extorted , viderunt filii dei filias hominum , quod elegantes essent , acceperunt sibi in uxores ex omnibus , quas elegerant , &c. seemeth to maintain upon hear-say , that absurd opinion ; and yet in the end is driven to conclude thus , to wit , of the evil spirits incubus and succubus there can no firm reason or proof be brought out of scripture , using these very words , hae ut probabilia dicta sunto , quandoquidem scripturarum praesidio hac in causa destituimur . as if he should say , take this as spoken probably ; to wit , by humane reason , because we are destitute of scriptures to maintain the goodness of the cause . tertullian and sulpitius severus do interpret filios dei in that plate to be angels , or evil spirits , and to have been enamored with the beauty of those wenches , ; and finally , begat gyants by them . which is throughly confuted by chrysostome , hom. , in gen. but specially by the circumstance of the text . chap. xii . the censure of g. chaucer upon the knavery of incubus . now will i ( after all this long discourse of abominable cloked knaveries ) here conclude with certain of g. chaucers verses , who as he smelt out the absurdities of popery , so found he the priests knavery in this matter of incubus , and ( as the time would suffer him ) he derided their folly and falshood in this wise : for now the great charity and prayers of limitors and other holy fryers , that searchen every land and every stream , as thick as motes in the sun-beam , blissing halls , kitchens , chambers and bowers , cities , borroughs , castles and high-towers , thropes , barnes , sheep-pens , and daries , this maketh that there been now no fairies ; for there as wont to walken was an elfe , there walketh now the limitor himself , in under meals , and in mornings , and saith his mattens and his holy things as he goeth in his limitation ; women may go safely up and down , in every bush , and under every tree , there is none other incubus but he , &c. book v. chap. i. of transformations , ridiculous examples brought by the adversaries for the confirmation of their foolish doctrine . now , that i may with the very absurdities , contained in their own authors , and even in their principal doctors , and last writers , confound them that maintain the transubstantiations of witches : i will shew you certain proper stuffe , which bodin ( their chief champion of this age ) hath gathered out of m. mal. and others , whereby he laboureth to establish this impossible , incredible , and supernatural , or rather unnatural doctrine of transubstantiation . first , as touching the devil ( bodin saith ) that he doth most properly and commonly transform himself into a goat , confirming that opinion by the and of esay ; where there is no one tittle sounding to any such purpose . howbeit , he sometimes alloweth the devil the shape of a blackmoor , and , as he saith , he used to appear to mawd cruse , kate darey , and jone harviller . but i marvel , whether the devil createth himself , when he appeareth in the likeness of a man ; or whether god createth him , when the devil wisheth it . as for witches , he saith , they specially transsubstantiate themselves into wolves , and them whom they bewitch into asses ; though else-where he differ somewhat herein from himself . but though he affirm , that it may be naturally brought to pass , that a girl shall become a boy ; and that any female may be turned into a male ; yet , he saith , the same hath no affinity with lycanthropia ; wherein , he saith also , that men are wholly transformed , and citeth infinite examples hereof . first , that one garner , in the shape of a wolfe , killed a girl of the age of twelve years , and did eat up her arms and legs , and carryed the rest home to his wife . item , that peter burget , and michael worden , having turned themselves with ointment into wolves , killed , and finally did eat up an infinite number of people . which lie wievers doth sufficiently confute . but until you see and read that , consider whether peter could eat raw flesh without surfetting , specially flesh of his own kind . item , that there was an arrow shot into a wolves thigh , who afterwards being turned into his former shape of a man , was found in his bed , with the arrow in his thigh , which the archer that shot it knew very well . item , that another being lycanthropus in the form of a wolf , had his wolves feet cut off , and in a moment he became a man without hands or feet . he accuseth also one of the highest princes in christendom , even of late dayes , to be one of those kind of witches , so as he could , when he list , turn himself to a wolf , affirming , that he was espyed , and oftentimes seen to perform that villany , because he would be counted the king of all witches . he saith , that this transubstantiation is most common in greece , and throughout all asia , as merchant strangers have reported to him . for anno dom. . when sultan-solimon reigned , there was such force and multitude of these kind of wolves in constantinople , that the emperour drave together in one flock of them , which departed out of the city in the presence of all the people . to perswade us the more throughly herein , he saith , that in livonia , yearly ( about the end of december ) a certain knave or devil warneth all the witches in the countrey to come to a certain place ; if they fail , the devil cometh and whippeth them with an iron rod , so as the print of the lashes remains upon their bodies for ever . the captain witch leadeth the way through a great pool of water ; many millions of witches swim after . they are no sooner passed through that water , but they are all transformed into wolves , and fly upon , and devour both men , women , cattel , &c. after twelve dayes they return through the same water , and so receive humane shape again . item , that there was one bajanus a jew , being the son of simeon , which could , when he list , turn himself into a wolf ; and by that means could escape the force and danger of a whole army of men . which thing ( saith bodin ) is wonderful : but yet ( saith he ) it is much more marvellous , that men will not believe it . for many poets affirm it , yea , and if you look well into the matter ( saith he ) you shall find it easie to do . item , he saith , that as natural wolves persecute beasts ; so do these magical wolves devour men , women and children . and yet god saith to the people , i trow , and not to the cattel of israel , if you observe not my commandements , i will send among you the beasts of the field , which shall devour both you and your cattel . item , i will send the teeth of beasts upon you . where is bodins distinction now become ? he never saith , i will send witches in the likeness of wolves , &c. to devour you or your cattel . nevertheless , bodin saith , it is a clear case , for the matter was disputed upon before pope leo the seventh , and by him all the matters were judged possible : and at that time , saith he , were the transformations of lucian and apuleius made canonical . furthermore , he saith , that through this art they are so cunning that no man can apprehend them , but when they are asleep . item , he nameth another witch , that , as m. mal. saith , could not be caught , because he would transform himself into a mouse , and run into every little hole , till at length he was killed coming out of the hole of a jam in a window , which indeed is as possible , as a camel to go through a needles eye . item , he saith , that divers witches at vernon , turned themselves into cats , and both committed and received much hurt . but at argentine there was a wonderful matter done , by three witches of great wealth , who transforming themselves into three cats , assaulted a faggot-maker ; who having hurt them all with a faggot-stick , was like to have been put to death . but he was miraculously delivered , and they worthily punished ; as the story saith from whence bodin had it . after a great many other such beastly fables , he inveyeth against such physitians as say that lycanthropia is a disease , and a transformation . item , he maintaineth , as sacred and true , all homers fables of circe and ulysses his companions : inveying against chrysostome , who rightly interpreteth homers meaning to be , that ulysses his people were by the harlot circe made in their brutish manners to resemble swine . but least some poets fables might be thought lyes ( whereby the witchmongers arguments should quail ) he maintaineth for true the most part of ovids metamorphosis , and the greatest absurdities and impossibilities in all that book ; marry he thinketh some one tale therein may be fained . finally , he confirmeth all these toyes by the story of nebuchadnezzar . and because ( saith he ) nebuchadnezzar continued seven years in the shape of a beast ; therefore may witches remain so long in the form of a beast ; having in all the mean time , the shape , hair , voice , strength , agility , swiftness , food and excrements of beasts , and yet reserve the minds and souls of women or men. howbeit , st. augustine ( whether to confute or confirm that opinion judge you ) saith , non est credendum , humanum corpus daemonum arte vel potestate in bestialia lineamenta converti posse : we may not believe that a mans body may be altered into the lineaments of a beast , by the devils art or power . item , bodin saith , that the reason why witches are most commonly turned into wolves , is , because they usually eat children , as wolves eat cattle . item , that the cause why other are truly turned into asses , is , for that such have been desirous to understand the secrets of witches . why witches are turned into cats , he alledgeth no reason , and therefore ( to help him forth with that paraphrase ) i say , that witches are curst queans , and many times scratch one another , or their neighbours by the faces , and therefore perchance are turned into cats . but i have put twenty of these witchmongers to silence with this one question ; to wit , whether a witch that can turn a woman into a cat , &c. can also turn a cat into a woman ? chap. ii. absurd reasons brought by bodin , and such others , for confirmation of transformations . these examples and reasons might put us in doubt , that every asse , wolf , or cat that we see , were a man , a woman , or a child . i marvel that no man useth this distinction in the definition of a man. but to what end should one dispute against these creations and recreations ; when bodin washeth away all our arguments with one word , confessing that none can create any thing but god ; acknowledging also the force of the canons , and embracing the opinions of such divines as write against him in this behalf ? yea , he doth now ( contrary to himself elsewhere ) affirm , that the devil cannot alter his form . and lo , this is his distinction , non essentialis forma ( id est ratio ) sed figura solum permutatur : the essential form ( to wit , reason ) is not changed , but the shape or figure , and thereby he proveth it easie enough to create men or beasts with life , so as they remain without reason . howbeit , i think it is an easier matter , to turn bodines reason into the reason of an asse , than his body into the shape of a sheep ; which be saith is an easie matter ; because lots wife was turned into a stone by the devil . whereby he sheweth his gross ignorance . as though god that commanded lot upon pain of death not to look back , who also destroyed the city of sodome at that instant , had not also turned her into a salt stone . and as though all this while god had been the devils drudge , to go about this business all the night before , and when a miracle should be wrought , the devil must be fain to do it himself . item , he affirmeth , that these kind of tranfigurations are more common with them in the west parts of the world , then with us here in the east . howbeit , this note is given withal , that that is meant of the second persons , and not of the first ; to wit , of the bewitched , and not of the witches . for they can transform themselves in every part of the world , whether it be east , west , north , or south . marry , he saith , that spirits and devils vex men most in the north-countries , as norway , finland , &c. as in the western islands , as in the west - india ; but among the heathen specially , and wheresoever christ is not preached . and that is true , though not in so foolish , gross , and corporal a sense as bodin taketh it . one notable instance of a witches cunning in this behalf touched by bodin in the chapter aforesaid , i thought good in this place to repeat : he taketh it out of m. mal. which tale was deliverd to sprenger by a knight of the rhodes , being of the order of st. johns at jerusalem , and it followeth thus . chap. iii. of a man turned into an asse , and returned again into a man , by one of bodin's witches : s. augustines opinion thereof . it happened in the city of salamin , in the kingdom of cyprus ( wherein is a good haven ) that a ship loaden with merchandize stayed there for a short space : in the mean time , many of the soldiers and marriners went to shoar , to provide fresh victuals ; among which number , a certain english man , being a sturdy young fellow , went to a womans house , a little way out of the city , and not far from the sea side , to see whether she had any egs to sell : who perceiving him to be a lusty young fellow , a stranger , and far from his countrey ( so as upon the losse of him there would be the less miss or inquiry ) she considered with her self how to destroy him , and willed him to stay there a while , she went to fetch a few egs for him : but she tarryed long , so as the young man called unto her , desiring her to make haste , for he told her that the tide would be spent , and by that means the ship would be gone , and leave him behind : howbeit , after some detracting of time , she brought him a few egs , willing him to return to her , if the ship were gone when he came . the young fellow returned towards the ship : but before he went abroad , he would needs eat an egge or twain to satisfie his hunger , and within short space he became dumb and out of his wits , as he afterwards said . when he would have entered into the ship , the marriners beat him back with a cudgel , saying , what a murren lacks the asse ? whither the devil will this asse ? the asse or young man , i cannot tell by which name i should tearm him , being many times repelled , and under-standing their words that called him asse , considering that he could speak never a word , and yet could understand every body ; he thought that he was bewitched by the woman , at whose house he was . and therefore , when by no means he could get into the boat , but was driven to tarry and see her departure ; being also beaten from place to place , as an asse , he remembred the witches words , and the words of his own fellows that called him asse , and returned to the wiches house , in whose service he remained by the space of three years , doing nothing with his hands all that while , but carryed such burthens as she laid on his back ; having only this comfort , that although he were reputed an asse among strangers and beasts , yet that both this witch , and all other witches knew him to be a man. after three years were passed over , in a morning betimes he went to town before his dame ; who upon some occasion , of like to make water , stayed a little behind : in the mean time , being near to a church , he heard a little saccaring bell ring , to the elevation to a morrow mass , and not daring to go into the church , least he should have been beaten and driven out with cudgels , in great devotion he fell down in the church-yard , upon the knees of his hinder legs , and did lift his forefeet over his head , as the priest doth hold the sacrament at the elevation . which prodigious sight , when certain merchants of genua espyed , and with wonder beheld ; anon cometh the witch with a cudgel in her hand , beating forth the asse . and because , as it hath been said , such kinds of witchcrafts are very usual in those parts , the merchants aforesaid made such means as both the asse and witch were attached by the judge : and she being examined and set upon the rack , confessed the whole matter , and promised that if she might have liberty to go home , she would restore him to his old shape ; and being dismissed , she did accordingly : so as , notwithstanding , they apprehended her again , and burned her , and the young man returned into his countrey with a joyful and merry heart . upon the advantage of this story m. mal. bodin , and the residue of the witchmongers triumph ; and specially because s. augustine subscribeth thereunto ; or at the least to the very like . which , i must confess , i find too common in his books , insomuch as i judge them rather to be foisted in by some fond papist or witchmonger , then so learned a mans doings . the best is , that he himself is no eye-witness to any of those his tales , but speaketh only by report , wherein he uttereth these words , to wit , that it were a point of great incivility , &c. to discredit so many and so certain reports . and in that respect he justifieth the corporal transfigurations of ulysses his mates , through the witchcraft of circes : and that foolish fable of praestantius his father , who , he saith , did eat provender and hay among other horses , being himself turned into an horse . yea , he verifieth the starkest lie that ever was invented , of the two alewives that used to transform all their guests into horses , and to fell them away at markets and fairs . and therefore i say with cardanus , that how much agustine saith he hath seen with his eyes , so much i am content to believe . howbeit , s. augustine concludeth against bodin ; for he affirmeth these transubstantiations to be but fantastical , and that they are not according to the verity , but according to the appearance : and yet i cannot allow of such appearances made by witches , or yet by devils ; for i find no such power given by god to any creature . and i would know of s. augustine , what became of them , whom bodin's transformed wolves devoured ? but o quam credula mens hominis , & crectae fabulis aures ! englished by abraham fleming : good lord ! how light of credit is the wavering mind of man ! how unto tales and lies his ears attentive all they can ? general councels , and the popes canons , which bodin so regardeth , do condemn and pronounce his opinions in this behalf to be absurd , and the residue of witchmongers , with himself in the number , to be worse than infidels . and these are the very words of the canons , which elsewhere i have more largely repeated ; whosoever believeth , that any creature can be made or changed into better or worse , or transformed into any other shape , or into any other similitude , by any other than by god himself , the creator of all things ; without all doubt is an infidel , and worse than a pagan : and therewithal this reason is rendred , to wit , because they attribute that to a creature , which only belongeth to god the creator of all things . chap. iv. a summary of the former fable , with a refutation thereof , after due examination of the same . concerning the verity or probability of this enterlude , betwixt bodin , m. mal. the witch , the asse , the mass , the merchants , the inquisitors , the tormentors , &c. first , i wonder at the miracle of transubstantiation : secondly , at the impudency of bodin , and james sprenger , for affirming so gross a lie , devised belike by the knight of the rhodes , to make a fool of sprenger , and an asse of bodin : thirdly , that the asse had no more wit than to kneel down and hold up his forefeet to a piece of starch or flowre , which neither would , nor could , nor did help him : fourthly , that the mass could not reform that which the witch transformed : fiftly , that the merchants , the inquisitors , and the tormentors , could not either severally or joyntly do it , but refer the matter to the witches courtesie and good pleasure . but where was the young mans own shape all these three years , wherein he was made an asse ? it is a certain and general rule , that two substantial forms cannot be in one subject simul & semel , both at once , which is confessed by themselves . the form of the beast occupied some place in the air , and so i think should the form of a man do also : for to bring the body of a man , without feeling , into such a thin airy nature , as that it can neither be seen nor felt , it may well be unlikely , but it is very impossible ; for the air is inconstant , and continueth not in one place : so as this airy creature would soon be carried into another region , as elsewhere i have largely proved , but indeed our bodies are visible , sensitive , and passive , and are indued with many other excellent properties , which all the devils in hell are not able to alter ; neither can one hair of our head perish , or fall away , or be transformed , without the special providence of god almighty . but to proceed unto the probability of this story . what luck was it , that this young fellow of england , landing so lately in those parts , and that old woman of cyprus , being both of so base a condition , should both understand one anothers communication ; england and cyprus being so many hundred miles distant , and their languages so far differing ? i am sure in these dayes , wherein traffick is more used , and learning in more price ; few young or old mariners in this realm can either speak or understand the language spoken at salamim in cyprus , which is a kind of greek ; and as few old women there can speak our language . but bodin will say , you hear , that at the inquisitors commandement , and through the tormentors correction , she promised to restore him to his own shape : and so she did , as being thereunto compelled . i answer , that as the whole story is an impious fable ; so this assertion is false , and disagreeable to their own doctrine , which maintaineth , that the witch doth nothing but by the permission and leave of god. for if she could do or undo such a thing at her own pleasure , or at the commandement of the inquisitors , or for fear of the tormentors , or for love of the party , or for remorse of conscience : then is it not either by the extraordinary leave , nor yet by the like direction of god ; except you will make him a confederate with old witches . i for my part wonder most , how they can turn and tosse a mans body so , and make it smaller and greater to wit , like a mouse , or like an asse , &c. and the man all this while to feel no pain . and i am not alone in this maze : for danaeus , a special maintainer of their follies , saith , that although augustine and apulcius do write very credibly of these matters ; yet will he never believe , that witches can change men into other formes , as asses , apes , wolves , bears , mice , &c. chap. v. that the body of a man cannot be turned into the body of a beast by a witch , is proved by strong reasons , scriptures , and authorities . but was this man an asse all this while ? or , was this asse a man ? bodin saith ( his reason only reserved ) he was truly transubstantiated into an asse ; so as there must be no part of a man , but reason , remaining in this asse : and yet hermes trismegistus thinketh he hath good authority and reason to say , aliud corpus quam humanum non capere animam humanam ; nec fas esse in corpus animae ratione carentis animam rationalem corruere ; that is , an humane soul cannot receive any other than an humane body , nor yet can light into a body that wanteth reason of mind . but s. james saith , the body without the spirit is dead . and surely , when the soul is departed from the body , the life of man is dissolved ; and therefore paul wished to be dissolved , when he would have been with christ . the body of man is subject to divers kinds of agues , sicknesses , and infirmities , whereunto an asses body is not inclined ; and mans body must be fed with bread , &c. and not with hay . bodins asse-headed man must either eat hay or nothing ; as appeareth in the story . man's body also is subject unto death , and hath his dayes numbred . if this fellow had died in the mean time , as his hour might have been come , for any thing the devils , the witch , or bodin knew ; i marvel then what would have become of this asse , or how the witch could have restored him to shape , or whether he should have risen at the day of judgement in an asses body and shape : for paul saith , that that very body which is sown and buried a natural body , is raised a spiritual body . the life of jesus is made manifest in our mortal flesh , and not in the flesh of an asse . god hath endued every man and every thing with his proper nature , substance , form , qualities , and gifts , and directeth their wayes . as for the wayes of an asse , he taketh no such care ; howbeit , they have also their properties and substance several to themselves . for there is one flesh ( saith paul ) of men , another flesh of beasts , another of fishes , another of birds : and therefore it is absolutely against the ordinance of god ( who hath made me a man ) that i should flie like a bird , or swim like a fish , or creep like a worm , or become an asse in shape ; insomuch , as if god would give me leave , i cannot do it ; for it were contrary to his own order and decree , and to the constitution of any body which he hath made . yea , the spirits themselves have their laws and limits prescribed , beyond the which they cannot pass one hairs breadth ; otherwise god should be contrary to himself , which is far from him . neither is gods omnipotency hereby qualified , but the devils impotency manifested , who hath none other power , but that which god from the beginning hath appointed unto him , consonant to his nature and substance . he may well be restrained from his power and will , but beyond the same he cannot pass , as being gods minister , no further but in that which he hath from the beginning enabled him to do : which is , that he being a spirit , may with gods leave and ordinance viciate and corrupt the spirit and will of man ; werein he is very diligent . what a beastly assertion is it , that a man , whom god hath made according to his own similitude and likeness , should be by a witch , turned into a beast ? what an impiety is it to affirm , that an asses body is the temple of the holy ghost ? or , an asse to be the child of god , and god to be his father , as it is said of man ? which paul to the corinthians so divinely confuteth , who saith , that our bodies are the members of christ : in the which , we are to glorifie god , for the body is for the lord , and the lord is for the body . surely he meaneth not for an asses body , as by this time i hope appeareth ; in such wife as bodin may go hide him for shame ; especially when he shall understand , that even into these our bodies , which god hath framed after his own likeness , he hath also breathed that spirit , which bodin saith , is now remaining within an asses body , which god hath so subjected in such servility under the foot of man ; of whom god is so mindful , that he hath made him little lower then angels , yea than himself , and crowned him with glory and worship , and made him to have dominion over the works of his hands , as having put all things under his feet , all sheep and oxen , yea wolves , asses , and all other beasts of the field , the fouls of the air , the fishes of the sea , &c. bodins poet , ovid , whose metamorphosis makes so much for him ; saith , to the overthrow of this phantastical imagination : os homini sublime dedit , coelumque videre jussit , & erectos ad sydera tollere vultus . the effect of which verses is this : the lord did set mans fade so hie , that he the heavens might behold , and look up to the starry skie , to see his wonders manifold . now , if a witch or a devil , can so alter the shape of a man , as contrarily to make him look down to hell , like a beast ; gods works should not only be defaced and disgraced , but his ordinance should be wonderfully altered , and thereby confounded . chap. vi. the witchmongers objections , concerning nebuchadnezzar answered , and their error cerning lycanthropia confuted . malleus maleficarum , bodin , and many other of them that maintain witchcraft , triumph upon the story of nebuchadnezzar as though circes had transformed him with her sorceties into an ox , as she did others into swine , &c. i answer , that he was neither in body nor shape transformed at all , according to their gross imagination ; as appeareth both by the plain words of the text , and also by the opinions of the best interpreters thereof ; but that he was for his beastly government and conditions , thrown out of his kingdom and banished for a time , and driven to hide himself in the wilderness , there in exile to lead his life in a beastly sort , among beasts of the field , and fowles of the air ( for by the way i tell you it appeareth by the text , that he was rather turned into the shape of a fowl than of a beast ) until he rejecting his beastly conditions , was upon his repentance and amendment called home , and restored unto his kingdom . howbeit , this ( by their confession ) was neither devils nor witches doing ; but a miracle wrought by god , whom alone i acknowledge to bring to pass such works at his pleasure . wherein i would know what our witch-mongers have gained . i am not ignorant that some write , that after the death of nebuchadnezzar , his son evilmerodath gave his body to the ravens to be devoured , least afterwards his father should arise from death , who of a beast became a man again . but this tale is meeter to have place in the cabalistical art , to wit , among unwritten verities , than here . to concude , i say that the transformations , which these witch-mongers do so rave and rage upon , is ( as all the learned sort of physitians affirm ) a disease proceeding partly from melancholy , whereby many suppose themselves to be wolves , or such ravening beasts . for lycanthropia is of the ancient physitians called lupina melancholia , or lupina insania . j. wierus declareth very learnedly , the cause , the circumstance , and the cure of this disease . i have written the more herein ; because hereby great princes and potentates , as well as poor women and innocents , have been defamed and accounted among the number of witches . chap. vii . a special objection answered concerning transportations , with the consent of divers writers thereupon . for the maintenance of witches transportations , they object the words of the gospel , where the devil is said to take up christ , and to set him on a pinnacle of the temple , and on a mountain , &c. which if he had done in manner and form as they suppose , it followeth not therefore that witches could do the like ; nor yet that the devil would do it for them at their pleasure ; for they know not their thoughts , neither can otherwise communicate with them . but i answer , that if it were so grossely to be understood , as they imagine it , yet should it make nothing to their purpose : for , i hope , they will not say , that christ had made any ointments , or entred into any league with the devil , and by vertue thereof was transported from out of the wilderness , unto the top of the temple at jerusalem ; or that the devil could have masteries over his body , whose soul he could never lay hold upon , especially when he might ( with a beck of his finger ) have called unto him , and have had the assistance of many legions of angels : neither ( as i think ) will they presume to make christ partaker of the devils purpose and sin in that behalf . if they say , this was an action wrought by the special providence of god , and by his appointment , that the scripture might be fulfilled ; then what gain our witchmongers by this place ? first , for that they may not produce a particular example to prove so general an argument . and again , if it were by gods special providence and appointment , then why should it not be done by the hand of god , as it was in the story of job ? or , if if it were gods special purpose and pleasure , that there should be so extraordinary a matter brought to pass by the hand of the devil ; could not god have given to the wicked angel extraordinary power , and cloathed him with extraordinary shape , whereby he might be made an instrument able to accomplish that matter , as he did to his angel that carryed habacuck to daniel , and to them that he sent to destroy sodome ? but you shall understand , that this was done in a vision , and not in verity of action . so as they have a very cold pull of this place , which is the special piece of scripture alledged of them for their transportations . hear therefore what calvin saith in his commentary upon that place , in these words , the question is , whether christ were carryed aloft indeed , or whether it were but in a vision ? many affirm very obstinately , that his body was truly and really as they say taken up ; because they think it too great an indignity for christ to be made subject to satans illusions . but this objection is easily washed away : for it is no absurdity to grant all this to be wrought through gods permission , or christs voluntary subjection : so long as we yield not to think that he suffered these temptations inwardly , that is to say , in mind or soul . and that which is afterwards set down by the evangelist , where the devil shewed him all the kingdoms of the world , and the glory of the same , and that to be done ( as it is said in luke ) in the twinkling of an eye , doth more agree with a vision , than with a real action : so far are the very words of calvin : which differ not one syllable nor five words from that which i had written therein , before i looked for his opinion in the matter . and this , i hope , will be sufficient to overthrow the assertions of them that lay the ground of their transportations and flying in the air hereupon . he that will say , that these words , to wit , that christ was taken up , &c. can hardly be applyed to a vision , let him turn to the prophesie of ezekiel , and see the self same words used in a vision , saving that where christ is said to be taken up by the devil , ezekiel is taken up , and lifted up , and carryed by the spirit of god , and yet in a vision . but they have less reason that built upon this sandy rock , the supernatural frame of transubstantiation ; as almost all our witching writers do . for sprenger and institor say , that the devil in the likeness of a falcon caught him up ; danaeus saith , it was in the similitude of a man ; others say , of an angel painted with wings ; others , invisible ; ergo , the devil can take ( say they ) what shape he list . but though some may cavil upon the devils transforming of himself ; yet , that either devil or witch can transforme or transubstantiate others , there is no title or colour in the scriptures to help them . if there were authority for it , and that it were past all peradventure , lo , what an easie matter is it to resubstantiate an asse into a man. for bodin saith , upon the word of apuleius , that if the asse eat new roses , anise , or bay-leaves out of spring-water , it will presently return him into a man : which thing sprenger saith may be done , by washing the asse in fair water ; yea , he sheweth an instance , where , by drinking of water an asse was turned into a man. chap. viii . the witchmongers objection concerning the history of job answered . these witchmongers , for lack of better arguments , do many times object job against me ; although there be never a word in that story which either maketh for them , or against me ; insomuch as there is not the name of a witch mentioned in the whole book . but ( i pray you ) what witchmonger now seeing one so afflicted as job , would not say he were bewitched , as job never saith ? for first , there came a messenger unto him , and said , thy oxen were plowing , and thy asses were feeding in their places ; and the sabeant came violently and took them ; yea , they have slain thy servants with the edge of the sword , but i only am escaped to tell thee . and whilest he was yet speaking , another came and said , the fire of god is fallen from heaven , and hath burnt up thy sheep , and thy servants , and devoured them , but i only am escaped alone to tell thee . and whilest he was yet speaking , another came , and said , the chaldeans set out their bands , and fell upon thy camels , and have taken them , and have slain thy servants with the edge of the sword , but i only am escaped alone to tell thee . and whilest he was yet speaking , came another and said , thy sons and thy daughters were eating and drinking wine in their elder brothers house , and behold , there came a great wind from beyond the wilderness , and smote the four corners of the house , which fell upon thy children , and they are dead , and i only am escaped alone to tell thee . besides all this , he was smitten with boiles , from the sole of his foot to the crown of his head . if any man in these dayes called job , should be by the appointment or hand of god thus handled , as this job was , i warrant you that all the old women in the countrey , would be called coram nobis ; warrants would be sent out on every side , publick and private inquiry made , what old women lately resorted to jobs house , or to any of those places where these misfortunes fell . if any poor old woman had chanced within two or three months to have borrowed a courtesie of seasing , or to have fetcht from thence a pot of milk , or had she required some alms , and not obtained it at jobs hand ; there had been argument enough to have brought her to confusion ; and to be more certain to have the right witch apprehended , figures must have been cast , the sive and shears must have been set on work ; yea rather then the witch should escape , a conjurer must have earned a little money , a circle must have been made , and a devil raised to tell the truth ; mother bungy must have been gone unto , and after she had learned her name whom job most suspected , she would have confirmed the suspition with artificial accusations ; in the end , some woman or other must have been hanged for it . but as job said , dominus dedit ; so said he not , diabolus vel lamia , sed dominus abstulit . which agreeth with the tenor of the text , where it is written , that the devil at every of jobs afflictions desired god to lay his hand upon him . insomuch as job imputed no part of his calamity unto devils , witches , nor yet unto conjurers , or their inchanments ; as we have learned now to do . neither sinned he , or did god any wrong , when he laid it to his charge : but we dishonor god greatly , when we attribute either the power or propriety of god the creator unto a creature . calvin saith , we derogate much from gods glory and omnipotency , when we say , he doth but give satan leave to do it : which is ( saith he ) to mock gods justice : and so fond an assertion , that if asses could speak , they would speak more wisely than so : for a temporal judge saith not to the hangman , i give thee leave to hang this offender , but commandeth him to do it . but the maintainers of witches omnipotency , say , do you not see how really and palpably the devil tempted and plagued job ? i answer first , that there is no corporal or visible devil named nor seen in any part of that circumstance ; secondly , that it was the hand of god that did it : thirdly , that as there is no community between the person of a witch , and the person of a devil , so was there not any conference or practise between them in this case . and as touching the communication betwixt god and the devil , behold what calvin saith , writing or rather preaching of purpose upon that place , whereupon they think they have so great advantage ; when satan is said to appear before god , it is not done in some place certain , but the scripture speaketh so to apply it self to our rudeness . certainly the devil in this and such like cases is an instrument to work gods will , and not his own ; and therefore it is an ignorant and an ungodly saying ( as calvin judgeth it ) to affirm , that god doth but permit and suffer the devil : for if satan were so at his own liberty ( saith he ) we should be overwhelmed at a sudden . and doubtless , if he had power to hurt the body , there were no way to resist : for he would come invisibly upon us , and knock us on the heads ; yea he would watch the best and dispatch them , whilest they were about some wicked act . if they say , god commandeth him , no body impugneth them ; but that god should give him leave , i say with calvin , that the devil is not in such favour with god , as to obtain any such request at his hands . and whereas by our witchmongers opinions and arguments , the witch procureth the devil , and the devil asketh leave of god to plague whom the witch is disposed : there is not ( as i have said ) any such corporal communication between the devil and a witch , as witchmongers imagine . neither is god moved at all at satans sute , who hath no such favour or grace with him , as to obtain any thing at his hands . but m. mal. and his friends deny , that there were any witches in jobs time : yea the witchmongers are content to say , that there were none found to exercise this art in christs time , from his birth to his death , even by the space of thirty three years . if there had been any ( say they ) they should have been there spoken of . as touching the authority of the book of job , there is no question but that it is very canonical and authentick . howbeit , many writers , both of the jews and others , are of opinion , that moses was the author of this book ; and that he did set it as a looking-glass before the people : to the intent the children of abraham ( of whose race he himself came ) might know , that god shewed favour to others that were not of the same line , and be ashamed of their wickedness : seeing an uncircumcised painime had so well demeaned himself . upon which argument calvin ( though he had written upon the same ) saith , that forasmuch as it is uncertain , whether it were res gesta or exempli gratia , we must leave it in suspense . nevertheless ( saith he ) let us take that which is out of all doubt ; namely , that the holy ghost hath indited the book , to the end that the jews should know that god hath had a people alwayes to serve him throughout the world , even of such as were no jews , nor segregated from other nations . howbeit , i for my part deny not the verity of the story ; though indeed i must confess , that i think there was no such corporal interlude between god , the devil , and job , as they imagine ; neither any such real presence and communication as the witchmongers conceive and maintain ; who are so gross herein , that they do not only believe , but publish so palpable adsurdities concerning such real actions betwixt the devil and man , as a wise man would be ashamed to read , but much more to credit : as that s. dunstan lead the devil about the house by the nose with a pair of pinsors or tongs , and made him rore so lowd , as the place rung thereof , &c. with a thousand the like fables ; without which neither the art of popery nor of witchcraft could stand . but you may see more of this matter elsewhere , where in few words ( which i thought good here to omit , least i should seem to use too many repetitions ) i answer effectually to their cavils about this place . chap. ix . what several sorts of witches are mentioned in the scriptures , and how the word witch is there applyed . but what sorts of witches soever m. mal. or bodin say there are ; moses spake only of four kinds of impious coseners or witches ( whereof our witchmongers , old women , which dance with the fairies , & e. are none . ) the first were praestigiatores pharaonis , which ( as all divines , both hebrews and others conclude ) were but coseners and juglers , deceiving the kings eyes with illusions and sleights , and making false things to appear as true ; which nevertheless our witches cannot do . the second is mecasapha , which is she that destroyeth with poyson . the third are such as use sundry kinds of divinations , and hereunto pertain these words , kasam , onen , ob , idoni . the fourth is habar , to wit , when magicians , or rather such as would be reputed cunning therein , mumble certain secret words , wherein is thought to be great efficacy . these are all coseners and abusers of the people in their several kinds . but because they are all termed of our translators by the name of witches in the bible ; therefore the lyes of m. mal. and bodin , and all our old wives tales are applyed unto these names , and easily believed of the common people , who have never hitherto been instructed in the understanding of these words . in which respect , i will ( by gods grace ) shew you ( concerning the signification of them ) the opinion of the most learned in our age ; specially of johannes wierus ; who though he himself were singularly learned in the tongues , yet for his satisfaction and full resolution in the same , he sent for the judgement of andraeas massius , the most famous hebrician in the world , and had in it such sense and order , as i mean to set down unto you . and yet i give you this note by the way , that witchcraft or inchantment is diversly taken in the scriptures ; sometimes nothing tending to such end as it is commonly thought to do : for , sam. . . it is all one with rebellion . jesabel for her idolatrous life , is called a witch . also in the new testament , even s. paul saith , the galathians are bewitched , because they were seduced and led from the true understanding of the scriptures . item , sometimes it is taken in good part , as the magicians that came to worship and offer to christ ; and also where daniel is said to be an inchanter , yea a principal inchanter ; which title being given him in divers places of that story , he never seemed to refuse or dislike ; but rather intreateth for the pardon and qualification of the rigor towards other inchanters , which were meer coseners indeed ; as appeareth in the second chapter of daniel , where you may see that the king espyed their fetches . sometimes , such are called conjurers , as being but rogues , and lewd people , would use the name of jesus to work miracles , whereby , though they being faithless could work nothing ; yet is their practice condemned by the name of conjuration . sometimes juglers are called witches . sometimes also they are called sorcerers , that impugne the gospel of christ , and seduce others with violent perswasions . sometimes a murtherer with poyson , is called a witch . sometimes they are so termed by the very signification of their names ; as elymas , which signifies a sorcerer . sometimes because they study curious and vain arts . sometimes it is taken for wounding or grieving of the heart . yea the very word magus , which is latin for a magician , is translated a witch ; and yet it was heretofore alwayes taken in the good part . and at this day it is indifferent to say in the english tongue ; she is a witch ; or , she is a wise woman . sometimes observers of dreams , sometimes soothsayers ; sometimes the observers of the flying of fowls , of the meeting of toads , the falling of salt , &c. are called witches . sometimes he or she is called a witch , that take upon them either for gain or glory , to do miracles ; and yet can do nothing . sometimes they are called witches in common speech , that are old , lame , curst , or melancholike , as a nick name . but as for our old women , that are said to hurt children with their eyes , or lambs with their looks , or that pull down the moon out of heaven , or make so foolish a bargain , or do such homage to the devil ; you shall not read in the bible of any such witches , or of any such actions imputed to them . book vi. chap. i. the exposition of this hebrew word chasaph ; wherein is answered the objection contained in exod. . to wit , thou shalt not suffer a witch to live ; and of simon magus , acts . chasaph , being an hebrew word , is latined veneficium , and is in english poysoning , or witchcraft , if you will so have it . the hebrew sentence written in exod. . is by the interpreters translated thus into greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which in latin is , veneficos ( sive ) veneficas non retinebitis in vita ; in english , you shall not suffer any poysoners , or ( as it is translated ) witches to live . the which sentence , josephus an hebrew born , and a man of great estimation , learning , and fame , interpreteth in this wise ; let none of the children of israel have any poyson that is deadly , or prepared to any hurtful use : if any be apprehended with such stuffe , let him be put to death , and suffer that which he meant to do to them , for whom he prepared it . the rabbins exposition agreeth herewithal . lex cornelia differeth not from the sense , to wit , that he must suffer death ; which either maketh , selleth , or hath any poyson to the intent to kill any man. this word is found in these places following : exod. . . deut. . . sam. . . dan. . . chron. . . esay . . , . malach. . . jerem. . . mich. . . nah. . . bis . howbeit , in all our english translations , chasaph is translated , witchcraft . and because i will avoid prolixity and contention both at once , i will admit that veneficae were such witches , as with their poysons did much hurt among the children of israel ; and i will not deny that there remain such unto this day , bewitching men , and making them believe that by vertue of words , and certain ceremonies , they bring to pass such mischiefs , and intoxications , as they indeed accomplish by poysons . and this abuse in cosenage of people , together with the taking of gods name in vain , in many places of the scripture is reproved especially by the name of witchcraft , even where no poysons are . according to the sense which st. paul used to the galathians in these words , where he sheweth plainly , that the true signification of witchcraft is cosenage , o ye foolish galathians ( saith he ) who hath be witched you ? to wit , cosened or abused you , making you believe a thing which is neither so nor so ! whereby he meaneth not to ask of them , who hath with charmes , &c. or with poysons deprived them of their health , life , cattel , or children , &c. but whom hath abused or cosened them , to make them believe lyes . this phrase is also used by job . but that we may be throughly resolved of the true meaning of this phrase used by paul , gal. . let us examine the description of a notable witch , called simon magus , made by st. luke ; there was ( saith he ) in the city of samaria , a certain man called simon , which used witchcraft , and bewitched the people of samaria , saying that he himself was some great man. i demand , in what other thing here do we see any witchcraft , than that he abused the people , making them believe he could work miracles , whereas in truth he could do no such thing ; as manifestly may appear in the and ver . of the same chap. where he wondered at the miracles wrought by the apostles , and would have purchased with mony the power of the holy ghost to work wonders . it will be said , the people had reason to believe him , because it is written , that he of long time had bewitched them with sorceries . but let the bewitched galathians be a warning both to the bewitched samaritans , and to all other that are cosened or bewitched through false doctrine , or legierdemain ; least while they attend to such fables and lyes , they be brought into ignorance , and so in time be led with them away from god. and finally , let us all abandon such witches and coseners , as with simon magus set themselves in the place of god , boasting that they can do miracles , expound dreams , foretel things to come , raise the dead , &c. which are the works of the holy ghost , who only seacheth the heart and reins , and only worketh great wonders , which are now stayed and accomplished in christ , in whom who so steadfastly believeth , shall not need to be by such means resolved or confirmed in his doctrine and gospel : and as for the unfaithful , they shall have none other miracle shewed unto them , but the sign of jonas the prophet . and therefore i say , whatsoever they be , that with simon magus , take upon them to work such wonders , by soothsaying , sorcery , or witchcraft , are but lyers , deceivers and coseners , according to syrachs saying , sorcery , witchcraft , soothsaying , and dreams , are but vanity , and the law shall be fulfilled without such lies . god commanded the people , that they should not regard them that wrought with spirits , nor soothsayers : for the estimation that was attributed to them , offended god. chap. ii. the place of deuteronomy expounded , wherein are recited all kind of witches ; also their opinions confuted , which hold , that they can work such miracles as are imputed unto them . the greatest and most common objection is , that if there were not some , which could work such miraculous or supernatural feats , by themselves , or by their devils , it should not have been said , let none be found among you , that maketh his son or his daughter to go through the fire , or that useth witchcraft , or is a regarder of times , or a marker of the flying of fowles , or a sorcerer , or a charmer , or that counselleth with spirits , or a soothsayer , or that asketh counsel of the dead , or ( as some translate it ) that raiseth the dead . but as there is no one place in the scripture that saith , they can work miracles ; so it shall be easie to prove , that these were all coseners , every one abusing the people in his several kind ; and are accursed of god. not that they can do all such things indeed , as there is expressed ; but for that they take upon them to be the mighty power of god , and to do that which is the only work of him , seducing the people , and blaspheming the name of god , who will not give his glory to any creature , being himself the king of glory and omnipotency . first , i ask , what miracle was wrought by their passing through the fire ? truly it cannot be proved that any effect followed ; but that the people were bewitched , to suppose their sins to be purged thereby ; as the spaniards think of scourging and whipping themselves : so as gods power was imputed to that action , and so forbidden as an idolatrous sorcery . what wonders worketh the regarder of times ? what other devil dealeth he withal , than with the spirit of superstition ? doth he not deceive himself and others , and therefore is worthyly condemned for a witch ? what spirit useth he , which marketh the flying of fowls ? nevertheless , he is here condemned as a practiser of witchcraft , because he coseneth the people , and taketh upon him to be a prophet ; impiously referring gods certain ordinances to the flittering feathers and uncertain wayes of a bird ? the like effects produceth sorcery , charming , consultation with spirits , sooth-saying , and consulting with the dead ; in every of the which gods power is obscured , his glory defaced , and his commandement infringed . and to prove that these sooth-sayers and witches are but lying mates and coseners ; note these words pronounced by god himself , even in the self same place to the children of israel . although the gentiles suffered themselves to be abused , so as they gave ear to these sorcerers , &c. he would not suffer them so but would raise them a prophet , who should speak the truth . as if he should say ▪ the other are but lying and cosening mates , deceitful and undermining merchants , whose abuses i will make known to my people . and that every one may be resolved herein , let the last sentence of this precept be well weighed ; to wit , let none be found among you , that asketh counsel of , or raiseth the dead . first , you know the souls of the righteous are in the hands of god , and resting with lazarus in abrahams bosome , do sleep in jesus christ . and from that sleep , man shall not be raised , till the heavens be no more , according to this of david , wilt thou shew wonders among the dead ? nay , the lord saith , the living shall not be taught by the dead , but by the living : as for the unrighteous , they are in hell , where is no redemption ; neither is there any passage from heaven to earth , but by god and his angels . as touching the resurrection and restauration of the body , read john . and you shall manifestly see , that it is the only work of the father , who hath given the power thereof to the son , and to none other , &c. dominus percutit , & ipse medetur : ego occidam , & ego vivefaciam . and in many other places it is written , that god giveth life and being to all . although plato , with his master socrates , the chief pillars of these vanities say , that one pamphilus was called up out of hell , who when he came among the people , told many incredible tales concerning infernal actions . but herein i take up the proverb , amicus plato , amicus socrates , sed major amica veritas . so as this last precept , or last part thereof , extending to that which neither can be done by witch nor devil , may well expound the other parts and points thereof . for it is not meant hereby , that they can do such things indeed ; but that they make men believe they do them , and thereby cosen the people , and take upon them the office of god , and therewithal also blaspheme his holy name , and take it in vain ; as by the words of charmes and conjurations doth appear , which you shall see , if you look into these words habar and idoni . in like manner i say you may see , that by the prohibition of divination by augury , and of sooth-sayings , &c. who are witches , and can indeed do nothing but lye and cosen the people , the law of god condemneth them not for that they can work miracles , but because they say they can do that which pertaineth to god , and for cosenage , &c. concerning other points of witch-craft contained therein , and because some cannot otherwise be satisfied , i will alledge under one sentence , the decretals , the mind of s. augustine , the aurelian councel , and the determination of paris , to wit : who so observeth or giveth heed unto soothsayings , divinations , witch-craft , &c. or doth give credit to any such , he renounceth christianity , and shall be counted a pagan , and an enemy to god ; yea , and he erreth both in faith and philosophy . and the reason is therewithal expressed in the canon , to wit , because hereby is attributed to a creature , that which pertaineth to god only and alone . so as , under this one sentence [ thou shalt not suffer a poysoner or a witch to live ] is forbidden both murther and witchcraft ; the murther consisting in poyson ; the witchcraft in cosenage or blasphemy . chap. iii. that women have used poysoning in all ages more than men , and of the inconvenience of poysoning . as women in all ages have been counted most apt to conceive witchcraft , and the devils special instruments therein , and the only or chief practisers thereof : so also it appeareth , that they have been the first inventers , and the greatest practisers of poysoning , and more naturally addicted and given thereunto than men : according to the saying of quintilian , latrocinium facilius in viro , veneficium in foemina credam : from whom pliny differeth nothing in opinion , when he saith , scientiam foeminarum in veneficiis praevalere . to be short , augustine , livy , valerius , diodorus , and many other agree , that women were the first inventers and practisers of the art of poysoning . as for the rest of their cunning , in what estimation it was had , may appear by these verses of horace , wherein he doth not only declare the vanity of witchcraft , but also expoundeth the other words , wherewithal we are now in hand . somnia , terrores magicos , miracula , sagas , nocturnos lemures , portentaque thessala rides . these dreames and terrors magical , these miracles and witches , night-walking sprites , or thessal bugs , esteem them not two rushes . here horace ( you see ) contemneth as ridiculous , all our witches cunning ; marry , herein he comprehendeth not their poysoning art , which hereby he only seemed to think hurtful . pythagoras and democritus give us the names of a great many magical herbes and stones , whereof now , both the vertue , and the things themselves also are unknown : as marmaritin , whereby spirits might be raised : archimedon , which would make one bewray in his sleep , all the secrets in his heart , adincantida , calicia , mevais , chirocineta , &c. which had all their several vertues , or rather poysons . but all these now are worn out of knowledge ; marry in their stead , we have hogs-turd and chervil , as the only thing whereby our witches work miracles . truly this poysoning art called veneficium , of all others is most abominable ; as whereby murthers may be committed , where no suspition may be gathered , nor any resistance can be made ; the strong cannot avoid the weak , the wise cannot prevent the foolish , the godly cannot be preserved from the hands of the wicked ; children may hereby kill their parents , the servant the master , the wife her husband , so privily , so unevitably , and so incurably , that of all other it hath been thought the most odious kind of murther ; according to the saying of ovid : — non hospes abhospite tutus , non socer à genero , fratrum quoque gratia rara est : imminet exitio vir conjugis , illa mariti ; lurida terribiles miscent aconita novercae ; filius ante diem patrios inquirit in annos . englished by abraham fleming : the travelling guest opprest , doth stand in danger of his host , the host eke of his guest : the father of his son-in-law , yea rare is seen to rest 'twixt brethren love and amity , and kindness void of strife : the husband seeks the goodwifes death , and his again the wife . ungentle stepdames grizly poyson temper and do give : the son too soon doth aske how long his father is to live . the monk that poysoned king john , was a right veneficus , to wit , both a witch and a murtherer ; for he killed the king with poyson , and perswaded the people with lyes , that he had done a good and a meritorious act ; and doubtless , many were so bewitched , as they thought he did very well therein . antonius sabellicus writeth of a horrible poysoning murther , committed by women at rome , where were executed ( after due conviction ) women at one time ; besides women of that consort , who were poysoned with that poyson which they had prepared for others . chap. iv. of divers poysoning practices , otherwise called veneficia , committed in italy , genua , millen , wittenberge , also how they were discovered and executed . another practice , not unlike to that mentioned in the former chapter , was done in cassalis at salassia in italy , anno . where veneficae , or witches being of one confederacy , renewed a plague which was then almost ceased , besmeering with an ointment and a powder , the posts and doors of mens houses ; so as thereby whole families were poysoned ; and of that stuffe they had prepared above crocks for that purpose . herewithal they conveyed inheritances as it pleased them , till at length they killed the brother and only son of one necus ( as lightly none died in the house but the masters and their children ) which was much noted ; and therewithal that one androgina haunted the houses , specially of them that died : and she being suspected , apprehended , and examined , confessed the fact , conspiracy , and circumstance , as hath been shewed . the like villany was afterwards pactised at genua , and execution was done upon the offenders . at millen there was another like attempt that took none effect . this art consisteth as well in poysoning of cattel as men ; and that which is done by poysons unto cattel , towards their destruction , is as commonly attributed to witches charmes as the other . and i doubt not , but some that would be thought cunning in incantations , and to do miracles , have experience in this behalf : for it is written by divers authors , that if wolves dung be hidden in the mangers , racks , or else in the hedges about the pastures , where cattel go ( through the antipathy of the nature of the wolf and other cattel ) all the beasts that savour the same do not only forbear to eat , but run about as though they were mad , or ( as they say ) bewitched . but wierus telleth a notable story of a veneficus , or destroyer of cattel , which i thought meet here to repeat . there was ( saith he ) in the dukedom of wittenberge , not far from tubing , a butcher , anno . that bargained with a town for all their hides which were of sterven cattel , called in these parts morts . he with poyson privily killed in great numbers , their bullocks , sheep , swine , &c. and by his bargain of the hides and tallow he grew infinitely rich : and at last being suspected , was examined , confessed the matter and manner thereof , and was put to death with hot tongs , wherewith his flesh was pulled from his bones . we for our parts would have killed five poor women , before we would suspect one rich butcher . chap. v. a great objection answered , concerning this kind of witchcraft called veneficium . it is objected , that if veneficium were comprehended under the title of manslaughter , it had been a vain repetition , and a disordered course undertaken by moses to set forth a law against veneficas severally . but it might suffice to answer any reasonable christian , that such was the pleasure of the holy ghost , to institute a particular article hereof , as of a thing more odious , wicked and dangerous , then any other kind of muther . but he that shall read the law of moses , or the testament of christ himself , shall find this kind of repetition and reiteration of the law most common : for , as it is written , exod. . . thou shalt not grieve nor afflict a stranger , for thou was a stranger in the land of aegypt : so are the same words found repeated in levit. . . polling and shaving of heads and beards is forbidden in deut. . which was before prohibited in . it is written in exod. . thou shalt not steal : and it is repeated in levit. . and and in deut. . murther is generally forbidden in exod. . and likewise in . and repeated in numb . . but the aptest example is , that magick is forbidden in three several places , to wit , once in levit. . and twice in levit. . for the which a man might as well cavil with the holy ghost , as for the other . chap. vi. in what kind of confections that witchcraft which is called veneficium , consisteth : of love-cups , and the same confuted by poets . as touching this kind of witchcraft , the principal part thereof consisteth in certain confections prepared by lewd people to procure love ; which indeed are meer poysons , bereaving some of the benefit of the brain , and so of the sense and understanding of the mind . and from some it taketh away life , and that is more common then the other . these be called philtra , or pocula amatoria , or venenosa pocula , or hippomanes , which bad and blind physitians rather practise , than witches or conjurers , &c. but of what value these bables are , towards the end why they are provided , may appear by the opinions of poets themselves , from whence was derived the estimation of that stuffe . and first you shall hear what ovid saith , who wrote of the very art of love , and that so cunningly and feelingly , that he is reputed the special doctor in that science . fallitur aemonias si quis decurrit ad artes , datque quod à teneri fronte revellet equi . non facient ut vivat amor medeides herbae , mistaque cum magicis mersae venena sonis . phasias aesonidem , circe tenuisset ulyssem , si modo servari carmine posset amor : nec data profuerint pallentia philtra puellis , philtra nocent animis , vimque furoris habent . englished by abraham fleming : who so doth run to hamon arts , i dub him for a dolt , and giveth that which he doth pluck from forehead of a colt : medias herbs will not procure that love shall lasting live , nor steeped poyson mixt with magick charmes the same can give . the witch medea had full fast held jason for her own : so had the grand witch circe too ulysses , if alone with charmes maintain'd and kept might be the love of twain in one . no slibbersawces given to maids , to make them pale and wan , will help : such slibbersawces marre the minds of maid and man , and have in them a furious force of phrensie now and than . viderit aemoniae si quis mala pdula terrae , et magicas artes posse juvare putat . english by abraham flemming : if any think that evil herbs in haeman land which be , or witchcraft able is to help , let him make proof and see . these verses precedent do shew , that ovid knew that those beggerly sorceries might rather kill one , or make him stark mad , than do him good towards the attainment of his pleasure of love ; and therefore he giveth his counsel to them that are amorous in such hot manner , that either they must enjoy their love , or else needs dye ; saying , sit procul omne nefas , ut ameris amabilis esto . farre off be all unlawful means , thou amiable be , loving i mean , that she with love may quit the love of thee . chap. vii . it is proved by more credible writers , that love-cups rather ingender death through venom , than love by art : and with what toyes they destroy cattel , and procure love . but because there is no hold nor trust to these poets , who say and unsay , dallying with these causes ; so as indeed the wife may perceive they have them in derision : let us see what other graver authors speak hereof . eusebius caesariensis writeth , that the poet lucretius was killed with one of those lovers poysoned cups . hierom reporteth that one livia herewith killed her husband , whom she too much hated ; and lucilla killed hers , whom she too much loved , callisthenes killed lucius lucullus the emperour with a love-pot , as plutarch and cornelius nepos say . pliny and josephus report , that caesonia killed her husband caligula amatorio poculo , with a lovers-cup , which was indeed stark poyson . aristotle saith , that all which is believed touching the efficacy of these matters , is lyes and old wives tales . he that will read more arguments and histories concerning these poysons , let him look in j. wier . de veneficiis . the toyes , which are said to procure love , and are exhibited in their poyson loving cups , are these ; the hair growing in the nethermost part of a wolves tail , a wolves yard , a little fish called remora , the brain of a cat , of a newt , or of a lizzard ; the bone of a green frog , the flesh thereof being consumed with pismires or ants , the left bone whereof ingendreth ( as they say ) love , the bone on the right side , hate . also it is said , that a frog bones , the flesh being eaten off round about with ants , whereof some will swim , and some will sink : those that sink , being hanged up with a white linnen cloth , ingender love ; but if a man be touched therewith , hate is bred thereby . another experiment is thereof , with young swallows , whereof one brood or nest being taken and buryed in a crock under the ground , till they be starved up , they that be sound open-mouthed , serve to engender love ; they whose mouths are shut , serve to procure hate . besides these , many other follies there be to this purpose proposed to the simple , as namely , the garments of the dead , candles that burn before a dead corps , and needles wherewith dead bodies are sown or sockt into their sheets ; and divers other things , which for the reverence of the reader , and in respect of the unclean speech to be used in the description thereof , i omit ; which ( if you read dioscorides , or divers other learned physicians ) you may see at large . in the mean while , he that desireth to see more experiments concerning this matter , let him read leonardus vairus de fascin . now this present year . newly published ; wherein ( with an incestuous mouth ) he affirmeth directly , that christ and his apostles were venefici ; very fondly prosecuting that argument , and with as much popish folly as may be ; labouring to prove it lawful to charm and inchant vermine , &c. chap. viii . jolin bodin triumphing against john wier , is overtaken with false greek , and false interpretation thereof . monsieur bodin triumpeth over doctor wier herein , pronouncing a heavy sentence upon him , because he referreth this word to poyson . but he reigneth or rather rideth over him much more for speaking false greek ; affirming that he calleth veneficos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is as true as the rest of the reports and fables of witches miracles contained in his book of devilish devises : for in truth he hath no such word , but saith they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whereas he should have said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the true accent being omitted , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being enterposed , which should have been left out ; which is nothing to the substance of the matter , but must needs be the printers fault . but bodin reasoneth in this wife , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes put for magos or praes●igiutores : ergo , in the translation of the septuagint , it is so to be taken . wherein he manifesteth his bad logick , more then the others ill greek : for it is well known to the learned in this tongue , that the usual and proper signification of this word , with all its derivations and compounds , doth signifie venificos , poysoners by medicine . which when it is most usual and proper , why should the translators take it in a signification less usual , and nothing proper ? thus therefore he reasoneth and concludeth with his new-found logick , and old found greek : sometimes it signifieth so , though unproperly , or rather metaphorically : ergo , in that place it is so to be taken , when another fitter word might have been used : which argument being vain , agreeth well with his other vain actions . the septuagint had been very destitute of words , found for this purpose . but if no proper word could have been found where they have occasion to speak of witchcraft in their translations , they use magian , maggagian , &c. and therefore belike they see some difference betwixt them and the other , and knew some cause that moved them to use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , veneficium . book vii . chap. i. of the hebrew word ob , what it signifieth , where it is found : of pythonisses called ventriloquae , who they be , and what their practises are ; experience and examples thereof shewed . this word ob , is translated pytho , or pythonicus spiritus ; deut. . isa . . sam. . reg. . &c. sometime , though unproperly , magus , as sam. . but ob signifieth most properly a bottle , and is used in this place , because the pythonists spake hollow , as in the bottom of their bellies ; whereby they are aptly in latin called ventriloqui ; of which sort was elizabeth barton , the holy maid of kent , &c. these are such as take upon them to give oracles , to tell where things lost are become ; and finally , to appeach others of mischiefs , which they themselves most commonly have brought to pass ; whereby many times they overthrow the good fame of honest women , and of such others of their neighbours , with whom they are displeased . for trial hereof , letting pass a hundred cosenages that i could recite at this time : i will begin with a true story of a wench , practising her diabolical witchcraft and ventriloquie , anno . at westwell in kent , within six miles where i dwell , taken and noted by two ministers and preachers of gods word , four substantial yeomen , and three women of good fame and reputation , whose names are after written . mildred the base daughter of alice norrington , and now servant to william spooner of westwell in the county of kent , being of the age of seventeen years , was possessed with satan in the night and day aforesaid : about two of the clock in the afternoon of the same day , there came to the same spooners house , roger newman minister of westwell , john brainford minister of kinington , with others whose names are underwritten , who made their prayers unto god , to assist them in that needful case ; and then commanded satan in the name of the eternal god , and of his son jesus christ , to speak with such a voice as they might understand , and to declare from whence he came . but he would not speak , but roared and cryed mightily : and though we did command him many times , in the name of god , and of his son jesus christ , and in his mighty power to speak , yet he would not ; until he had gone through all his delayes , as roaring , crying , striving , and gnashing of teeth , and otherwise with mowing , and other terrible countenances , and was so strong in the maid , that four men could scarce hold her down . and this continued by the space almost of two hours : so sometimes we charged him earnestly to speak , and again praying unto god that he would assist us : at the last , he spake , but very strangely , and that was thus , he comes , he comes ; and that oftentimes he repeated ; and , he goes , he goes ; and then we charged him to tell us who sent him ? and he said , i lay in her way like a log , and i made her run like fire , but i could not hurt her : and why so ? said we : because god kept her , said he : when camest thou to her ? said we : to night in her bed , said he : then we charged him , as before , to tell what he was , and who sent him , and what his name was : at first he said , the devil , the devil : then we charged him as before : then he roared and cryed as before , and spake terrible words ; i will kill her , i will kill her , i will tear her in pieces , i will tear her in pieces . we said , thou shalt not hurt her : he said , i will kill you all : we said , thou shalt hurt done of us all . then we charged him as before : then he said , you will give me no rest : we said , thou shalt have none here , for thou must have no rest within the servants of god ; but tell us in the name of god what thou art , and who sent thee ? then he said , he would tear her in pieces : we said , thou shalt not hurt her : then he said again , he would kill us all : we said again , thou shalt hurt none of us all , for we are the servants of god ; and we charged him as before : and he said again , will you give me no rest ? we said , thou shalt have none here , neither shalt thou rest in her , for thou hast no right in her , sith jesus christ hath redeemed her with his blood , and she belongeth to him , and therefore tell us thy name and who sent thee ? he said , his name was satan : we said , who sent thee ? he said , old alice , old alice : which old alice ? said we : old alice , said he : where dwelleth she ? said we : in westwel-street , said he : we said , how long hast thou been with her ? these twenty years , said he . we asked him where she did keep him ? in two bottels , said he : where be they ? said we : in the backside of her house , said he : in what place ? said we : under the wall , said he : where is the other ? in kenington : in what place ? said we : in the ground , said he . then we asked him , what she did give him : he said , her will , her will : what did she bid thee do ? said we : he said , kill her maid : wherefore did she bid thee kill her ? said we : because she did not love her , said he : we said , how long is it ago , since she sent thee to her ? more than a year , said he : where was that ? said we : at her masters , said he : which masters ? said we : at her master brainfords at kinington , said he : how oft wert thou there ? said we : many times , said he : where first ? said we ? in the garden , said he : where the second time ? in the hall : where the third time ? in her bed : where the fourth time ? in the field : where the fifth time ? in the court : where the sixth time ? in the water , where i cast her into the mote : where the seventh time ? in her bed . we asked him again , where else ? he said , in westwell : where there ? said we : in the vicarige , said he : where there ? in the loft : how camest thou to her ? said we : in the likeness of two birds , said he : who sent thee to that place ? said we : old alice , said he : what other spirits were with thee there ? said we : my servant , said he : what is his name ? said we : he said , little devil : what is thy name ? said we ? satan , said he : what doth old alice call thee ? said we : partner , said he : what doth she give thee ? said we : her will , said he : how many hast thou killed for her ? said we : three , said he : who are they ? said we : a man and his child , said he : what were their names ? said we : the childs name was edward , said he : what more then edward ? said we : edward ager , said he : what was the mans name ? said we : richard , said he : what more ? said we : richard ager , said he : where dwelt the man and the child ? said we : at dig , at dig , said he : this richard agar of dig , was a gentleman of forty pounds land by the year , a very honest man , but would often say , he was bewitched , and languished long before he dyed : whom else hast thou killed for her ? said we : woltons wife , said he : where did she dwel ? in westwell , said he : what else hast thou done for her ? said we : what she would have me , said he : what is that ? said we : to fetch her meat , drink , and corn , said he : where hadst thou it ? said we : in every house , said he : name the houses , said we : at petmans , at farmes , at millens , at fullers , and in every house . after this , we commanded satan in the name of jesus christ to depart from her , and never to trouble her any more , nor any man else : then he said , he would go , he would go ; but he went not : then we commanded him as before with some more words . then he said , i go , i go ; and so he departed . then said the maid , he is gone , lord have mercy upon me , for he would have killed me . and then we kneeled down and gave god thanks , with the maiden ; praying that god would keep her from satans power , and assist her with his grace . and noting this in a piece of paper , we departed . satans voice did differ much from the maids voice , and all that he spake , was in his own name : subscribed thus : witnesses to this , that heard and saw this whole matter , as followeth : roger newman , vicar of westwell . john brainford vicar of kenington . thomas taylor . henry taylors wife . john taylor . thomas frenchborne wife . william spooner . john frenchborne and his wife . chap. ii. how the lewd practice of the pythonist of westwell came to light , and by whom she was examined ; and that all her diabolical speech was but ventriloquie and plain cousenage , which is proved by her own confession . it is written , that in the latter dayes there shall be shewed strange illusions , &c. insomuch as ( if it were possible ) the very elect shall be deceived : howbeit , st. paul saith , there shall be lying and false wonders . nevertheless , this sentence , and such like , have been often laid in my dish , and are urged by divers writers , to approve the miraculous working of witches , whereof i will treat more largely in another place : howbeit , by the way , i must confess , that i take that sentence to be spoken of antichrist , to wit , the pope ; who miraculously , contrary to nature , philosophy , and all divinity , being of birth and calling base ; in learning gross ; in valure , beauty , or activity most commonly a very lubber , hath placed himself in the most lofty and delicate seat , putting almost all christian princes heads not only under his girdle , but under his foot , &c. surely , the tragedy of this pythonist is not inferiour to a thousand stories , which will hardly be blotted out of the memory and credit either of the common people , or else of the learned . how hardly will this story suffer discredit , having testimony of such authority ? how could mother alice escape condemnation and hanging , being arraigned upon this evidence : when a poor woman hath been cast away , upon a cosening oracle , or rather a false lye , devised by feats the jugler , through the malicious instigation of some of her adversaries ? but how cunningly soever this last cited certificate be penned , or what shew soever it carryeth of truth and plain dealing , there may be found contained therein matter enough to detect the cosening knavery thereof ; and yet divers have been deeply deceived therewith , and can hardly be removed from the credit thereof , and without great disdain cannot endure to hear the reproof thereof . and know you this by the way , that heretofore robin goodfellow , and hobgoblin , were as terrible , and also as credible to the people , as hags and witches be now ; and in time to come , a witch will be as much derided and condemned , and as plainly perceived , as the illusion and knavery of robin goodfellow . and in truth , they that maintain walking spirits , with their transformation , &c. have no reason to deny robin goodfellow , upon whom there have gone as many and as credible tales , as upon witches ; saving that it hath not pleased the translators of the bible , to call spirits , by the name of robin goodfellow , as they have termed diviners , soothsayers , prisoners , and coseners by the name of witches . but to make short work with the confutation of this bastardly queans enterprise , and cosenage ; you shall undestand , that upon the bruit of her divinity and miraculous trances , she was convented before m. thomas wotton of bocton malherbe , a man of great worship and wisdom , and for deciding and ordering of matters in this common-wealth , of rare and singular dexterity ; through whose discreet handling of the matter , with the assistance and aid of m. george darrel , esq being also a right good and discreet justice of the same limit , the fraud was found , and the cosenage confessed , and she received condigne punishment : neither was her confession won , according to the form of the spanish inquisition , to wit , through extremity of tortures , nor yet by guile or flattery , nor by presumptions ; but through wise and perfect tryal of every circumstance the illusion was manifestly disclosed : not so ( i say ) as witches are commonly convinced and condemned ; to wit , through malicious accusations , by guesses , presumptions , and extorted confessions , contrary to sense and possibility , and for such actions as they can shew no tryal nor example before the wise , either by direct or indirect means ; but after her due tryal , she shewed her feats , illusions , and trances , with the residue of all her miraculous works , in the presence of divers gentlemen and gentlewomen of great worship and credit , at bocton malherbe , in the house of the said mr. wotton . now compare this wench with the witch of endor , and you shall see that both the cosenages may be done by one art . chap. iii. bodins stuffe concerning the pythonist of endor , with a true story of a counterfeit dutch-man . upon the like tales both bodin built his doctrin , calling them atheists that will not believe him , adding to this kind of witchcraft , the miraculous works of divers maidens , that would spue pins , clowts , &c. as one agnes brigs , and rachel pinder of london did , till the miracles were detected , and they set to open penance . others he citeth of that sort , the which were bound by devils with garters , or some such like stuffe to posts , &c. with knots that could not be undone , which is an aegyptians jugling or cosening feat . and of such foolish lyes joyned with bawdy tales , his whole book consisteth ; wherein i warrant you there are no fewer then two hundred fables , and as many impossibilities . and as these two wenches , with the maiden of westwell , were detected of cosenage ; so likewise a dutch-man at maidstone , long after he had accomplished such knaveries , to the astonishment of a great number of good men , was revealed to be a cosening knave ; although his miracles were imprinted and published at london , anno . with this title before the book , as followeth . a very wonderful and strange miracle of god shewed upon a dutch-man of the age of years , which was possessed of ten devils , and was by gods mighty providence dispossessed of them again , the of january last past , . unto this the maior of maidstone , with divers of his brethren subscribed , chiefly by the perswasion of nicasius vander-sceure , the minister of the dutch-church there , john stikelbow , whom ( as it is there said ) god made the instrument to cast out the devils , and four other credible persons of the dutch-church . the history is so strange , and so cunningly performed , that had not his knavery afterwards brought him into suspicion , he should have gone away unsuspected of this fraud . a great many other such miracles have been lately printed , whereof divers have been bewrayed ; all the residue doubtless , if tryal had been made , would have been found like unto these . but some are more finely handled then othersome . some have more advantage by the simplicity of the audience ; some by the majesty and countenance of the confederates : as namely , that cosening of the holy maid of kent . some escape utterly unsuspected . some are prevented by death , so as that way their examination is untaken . some are weakly examined : but the most part are so reverenced , as they which suspect them , are rather called to their answers , then the others . chap. iv. of the great oracle of apollo the pythonist , and how men of all sorts have been deceived , and that even the apostles have mistaken the nature of spirits , with an unanswerable argument , that spirits can take no shapes . with this kind of witchcraft , apollo and his oracles abused and cosened the whole world : which idol was so famous , that i need not stand long in the description thereof . the princes and monarchs of the earth reposed no small confidence therein : the priests , which lived thereupon , were so cunning , as they also overtook almost all the godly and learned men of that age ; partly with their doubtful answers , as that which was made unto pyrrhus , in these words , aio te aeacida romanos vincere posse ; and to croesus his ambassadors , in these words , si croesus arma persis inferat , magnum imperium evertet ; and otherwise thus , croesus halin penetrans , magnam subvertet opum vim : or thus , croesus perdet halin , transgressus plurima regna , &c. partly through confederacy , whereby they knew mens errands ere they came ; and partly by cunning , as promising victory upon the sacrificing of some person of such account , as victory should rather be neglected , then the murther accomplished . and if it were , yet should there be such conditions annexed thereunto , as alwayes remained unto them a starting hole , and matter enough to cavil upon , as that the party sacrificed must be a virgin , no bastard , &c. furthermore , of two things only proposed , and where yea or nay only doth answer the question , it is an even lay , that an idiot shall conjecture right : so as , if things fell out contrary , the fault was alwayes in the interpreter , and not in the oracle or the prophet . but what marvel ( i say ) though the multitude and common people have been abused herein , since lawyers , philosophers , physitians , astronomers , divines , general councels , and princes , have with great negligence and ignorance been deceived and seduced hereby , as swallowing up and devouring an inveterate opinion , received of their elders , without due examination of the circumstance ? howbeit , the godly and learned fathers ( as it appeareth ) have alwayes had a special care and respect , that they attributed not unto god such devilish devices ; but referred them to him who indeed is the inventer and author , though not the personal executioner , in manner and form as they supposed : so as the matter of faith was not thereby by them impeached . but who can assure himself not to be deceived in matters concerning spirits , when the apostles themselves were so far from knowing them , as even after the resurrection of christ , having heard him preach and expound the scriptures , all his life time , they shewed themselves not only ignorant therein , but also to have misconceived thereof ? did not the apostle thomas think that christ himself himself had been a spirit , until christ told him plainly , that a spirit was no such creature as had flesh and bones , the which ( he said ) thomas might see to be in him ? and for the further certifying and satisfying of his mind , he commended unto him his hands to be seen , and his sides to be felt . thomas , if the answer be true that some make hereunto , to wit , that spirits take formes and shapes of bodies at their pleasure , might have answered christ , and remaining unsatisfied might have said , oh sir , what do you tell me that spirits have no flesh and bones ? why they can take shapes and formes , and so perchance have you done . which argument all the witchmongers in the world shall never he able to answer . some of them that maintain the creation , the transformation , the transportation , and transubstantiation of witches , object that spirits are not palpable , though visible , and answer the place by me before cited : so as the feeling and not the seeing should satisfie thomas . but he that shall well weigh the text and the circumstances thereof , shall perceive , that the fault of thomas his incredulity was secondly bewrayed , and condemned , in that he would not trust his own eyes , nor the view taken by his fellow-apostles , who might have been thought too credulous in this case , if spirits could take shapes at their pleasure . jesus saith to him , because thou hast seen ( and not , because thou hast felt ) thou believest . item , he saith , blessed are they that believe and see not , ( and not , they that believe and feel not . ) whereby he noteth , that our corporal eyes may discern betwixt a spirit and a natural body ; reproving him , because he so much relyed upon his external senses , in cases where faith should have prevailed ; and here , in a matter of faith revealed in the word , would not credit the miracle which was exhibited unto him in a most natural and sensible sort . howbeit , erastus saith , and so doth hyperius , hemingius , danaeus , m. mal. bodin , &c. that evil spirits eat , drink , and keep company with men , and that they can take palpable formes of bodies , producing examples thereof , to wit , spectrum germanicum seu augustanum , and the angel whose feet lot washed ; as though because god can indue his messengers with bodies at his pleasure , therefore the devil and every spirit can do the like . how the eleven apostles were in this case deceived , appeareth in luke . and in mark . and also in matth. . where the apostles and disciples were all deceived , taking christ to be a spirit , when he walked on the sea. and why might not they be deceived herein , as well as in that they thought christ had spoken of a temporal kingdom , when he preached of the kingdom of heaven ? which thing they also much misconceived ; as likewise when he did bid them beware of the leaven of the pharisees , they understood that he spake of material bread . chap. v. why apollo was called pytho , whereof those witches were called pythonists : gregory his letter to the devil . but to return to our oracle of apollo at delphos , who was called pytho , for that apollo slue a serpent so called , whereof the pythonists take their name : i pray you consider well of this tale , which i will truly rehearse out of the ecclesiastical history , written by eusebius , wherein you shall see the absurdity of the opinion , the cosenages of these oracles , and the deceived mind or vain opinion of so great a doctor bewrayed and deciphered altogether as followeth . gregory neocaesariensis in his journey and way to pass over the alpes , came to the temple of apollo ; where apollo's priest living richly upon the revenues and benefit proceeding from that idol , did give great entertainment unto gregory , and made him good chear : but after gregory was gone , apollo waxed dumb , so as the priests gains decayed ; for the idol growing into contempt , the pilgrimage ceased . the spirit taking compassion on the priests case , and upon his grief of mind in this behalf , appeared unto him , and told him flatly , that his late guest gregory was the cause of all his misery : for ( saith the devil ) he hath banished me , so that i cannot return without a special license or pasport from him . it was no need to bid the priest make haste , for immediately he took post-horse , and galloped after gregory , till at length he overtook him , and then expostulated with him for his discourtesie proffered in recompence of his good chear ; and said , that if he would not be so good unto him , as to write his letter to the devil in his behalf , he should be utterly undone : to be short , his importunity was such , that he obtained of gregory his letter to the devil , who wrote unto him in manner and form following , word for word , permitto tibi redire in locum tuum , & agere qua consuevisti : which is in english , i am content thou return into thy place , and do as thou wast wont . immediately upon the receipt of this letter , the idol spake as before . and here is to be noted , that as well in this , as in the execution of all their other oracles and cosenages , the answers were never given ex tempore , or in that day wherein the question was demanded ; because , forsooth , they expected a vision ( as they said ) to be given the night following , whereby the cosenage might the more easily be wrought . chap. vi. apollo , who was called pytho , compared to the rood of grace : gregories letter to the devil confuted . what need many words to confute this fable ? for if gregory had been an honest man , he would never have willingly permitted , that the people should have been further cosened with such a lying spirit ; or if he had been half so holy as eusebius maketh him , he would not have consented or yielded to so lewd a request of the priest , nor have written such an impious letter , no not though good might have come thereof : and therefore as well by the impossibility and folly contained therein , as of the impiety ( whereof i dare excuse gregory ) you may perceive it to be a lye . me thinks they which still maintain that the devil made answer in the idol of apollo , &c. may have sufficient perswasion to revoke their erroneous opinions , in that it appeareth in record , that such men as were skilful in augury , did take upon them to give oracles at delphos in the place of apollo ; of which number tisanius the son of antiochus was one : but vain is the answer of idols . our rood of grace , with the help of little s. rumbal , was not inferior to the idol of apollo ; for these could not work eternal miracles , but manifest the internal thoughts of the heart , i believe with more lively shew , both of humanity and also of divinity , then the other . as , if you read m. lamberts book of the perambulation of kent , it shall partly appear . but if you talk with them that have been beholders thereof , you will be satisfied herein . and yet in the blind time of popery , no man might under pain or damnation , nor without danger of death , suspect the fraud . nay , what papists will yet confess they were idols , though the wiers that made their eyes gogle , the pins that fastened them to the posts to make them seem heavy , were seen and burnt together with the images themselves , the knavery of the priests bewrayed , and every circumstance thereof detected and manifested ? chap. vii . how divers great clerks and good authors have been abused in this matter of spirits through false reports , and by means of their credulity have published lies , which are confuted by aristotle and the scriptures . plutarch , livy , and valerius maximus , with many other grave authors , being abused with false reports , write , that in times past beasts spake , and that images could have spoken and wept , and did let fall drops of blood , yea and could walk from place to place ; which they say was done by procreation of spirits . but i rather think with aristotle , that it was brought to pass , hominum & sacerdotum deceptionibus , to wit , by the cosening art of crafty knaves and priests . and therefore let us follow isaiah's advice , who saith , when they shall say unto you , enquire of them that have a spirit of divination , and at the soothsayers , which whisper and mumble in your ears to deceive you , &c. enquire at your own god , &c. and so let us do . and here you see they are such as run into corners , and cosen the people with lies , &c. for if they could do as they say , they could not aptly be called lyers , neither need they to go into corners to whisper , &c. chap. viii . of the witch of endor , and whether she accomplished the raising of samuel truly , or by deceipt ; the opinion of some divines hereupon . the woman of endor is comprised under this word ob ; for she is called pythonissa . it is written in sam. . that she raised up samuel from death ; and the other words of the text are strongly placed , to inforce his very resurrection . the mind and opinion of jesus sirach evidently appeareth to be , that samuel in person was raised out from his grave , as if you read eccl. . , . you shall plainly perceive . howbeit , he disputeth not there , whether the story be true or false , but only citeth certain verses of sam. . simply according to the letter , perswading to manners and the imitation of our vertuous predecessors , and repeating the examples of divers excellent men , namely , of samuel ; even as the text it self urgeth the matter , according to the deceived mind and imagination of saul , and his servants : and therefore in truth , sirach spake there according to the opinion of saul , which so supposed ; otherwise it is neither heresie nor treason to say he was deceived . he that weigheth well that place , and looketh it advisedly , shall see that samuel was not raised from the dead , but that it was an illusion or cosenage practised by the witch : for the souls of the righteous are in the hands of god : according to that which chrysostom saith , souls in a certain place expecting judgement , and cannot remove from thence . neither is it gods will , that the living should be taught by the dead . which things are confirmed and approved by the example of lazarus and dives ; where it appeareth , according to deut. . that he will not have the living taught by the dead , but will have us stick to his word , wherein his will and testament is declared . indeed lyra and dionysius incline greatly to the latter . and lyra saith , that as when balaam would have raised a devil , god interposed himself ; so did he in this case bring up samuel , when the witch would have raised her devil : which is a probable interpretation . but yet they dare not stand to that opinion , least they should impeach s. augustines credit , who , they confess , remained in judgement and opinion , without contradiction of the church , that samuel was not raised ; for he saith directly , that samuel himself was not called up . and indeed , if he were raised , it was either willingly , or per force ; if it were willingly , his sin had been equal with the witches . and peter martyr , me thinks , saith more to the purpose , in these words , to wit , this must have been done by gods good will , or per force of art magick : it could not be done by his good will , because he forbad it ; nor by art , because witches have no power over the godly . where it is answered by some , that the commandement was only to prohibit the jews to aske counsel of the dead , and so no fault in samuel to give counsel : we may as well excuse our neighbours wife , for consenting to our filthy desires , because it is only written in the decalogue , thou shalt not desire thy neighbours wife . but , indeed , samuel was directly forbidden to answer saul before he dyed ; and therefore it was not likely that god would appoint him when he was dead , to do it . chap. ix . that samuel was not raised indeed , and how bodin and all papists dote herein , and that souls cannot be raised by witchcraft . furthermore , it is not likely that god would answer saul by dead samuel , when he would not answer him by living samuel ; and most unlikely of all , that god would answer him by a devil , that denyed to do it by a prophet . that he was not brought up per force , the whole course of the scripture witnesseth , and proveth ; as also our own reason may give us to understand . for what quiet rest could the souls of the elect enjoy or possess in abrahams bosome , if they were to be plucked from thence at a witches call and commandement ? but so should the devil have power in heaven , where he is unworthy to have any place himself , and therefore unmeet to command others . many other of the fathers are flatly against the raising up of samuel ; namely , tertullian in his book de anima : justin martyr , in explicatione , quae . . rabanus , in epistolis ad bonos . abat . origen , in historia de bileamo , &c. some other dote exceedingly herein , as namely , bodin and all papists in general ; also rabbi sedias hajas , and also all the hebrews , saving r. david kimchi , which is the best writer of all the rabbins ; though never a good of them all . but bodin , in maintenance thereof , falleth into many absurdities , proving by the small faults that saul had committed , that he was an elect ; for the greatest matter , saith he , laid unto his charge , is the reserving of the amalekites cattel , &c. he was an elect , &c. confirming his opinion with many ridiculous fables , and with this argument , to wit , his fault was too little to deserve damnation ; for paul would not have the incestuous man punished too sore , that his soul might be saved . justin martyr in another place was not only deceived in the actual raising up of samuels soul , but affirmed , that all the souls of the prophets and just men are subject to the power of witches . and yet were the heathen much more fond herein , who ( as lactantius affirmeth ) boasted that they could call up the souls of the dead , and yet did think that their souls dyed with their bodies . whereby is to be seens how alwayes the world hath been abused in the matters of witchcraft and conjuration . the necromancers affirm , that the spirit of any man may be called up , or recalled ( as they term it ) before one year be past , after their departure from the body : which c. agrippa , in his book de occulta philosophia saith , may be done by certain natural forces and bonds . and therefore corpses in times past were accompanied and watched with lights , sprinkled with holy water , perfumed with incense , and purged with prayer all the while they were above ground : otherwise the serpent ( as the masters of the hebrews say ) would devour them , as the food appointed him by god , gen. . alledging also this place , we shall not all sleep , but we shall be changed ; because many shall remain for perpetual meat to the serpent : whereupon riseth the contention between him and michael , concerning the body of moses , wherein scripture is alledged . i confess that augustine , and the residue of the doctors , that deny the raising of samuel , conclude , that the devil was fetcht up in his likeness ; from whose opinions ( with reverence ) i hope i may dissent . chap. x. that neither the devil nor samuel was raised , but that it was a meer cosenage , according to the guise of our pythonists . again , if the devil appeared , and not samuel , why is it said in eccl. that he slept ? for the devil neither sleepeth nor dyeth . but in truth we may gather , that it was neither the devil in person , nor samuel : but a circumstance is here described according to the deceived opinion and imagination of saul . howbeit augustine saith , that both these sides may easily be defended . but we shall not need to fetch an exposition so far off : for indeed ( me thinks ) it is longe petita ; nor to descend so low as hell , to fetch up a devil to expound this place . for it is ridiculous ( as pompanacius saith ) to leave manifest things , and such as by natural reason may be proved , to seek unknown things , which by no likelihood can be conceived , nor tryed by any rule of reason . but insomuch as we have liberty by s. augustines rule , in such places of scripture as seem to contain either contrariety or absurdity , to vary from the letter , and to make a godly construction agreeable to the word ; let us confess that samuel was not raised , for that were repugnant to the word , and see whether this illusion may not be contrived by the art and cunning of the woman , without any of these supernatural devices ; for i could cite a hundred papistical and cosening practices , as difficult as this , and as cleanly handled . and it is to be surely thought , if it had been a devil , the text would have noted it in some place of the story , as it doth not : but bodin helpeth me exceedingly in this point , wherein he forsaketh , he saith , augustine , tertullian , and d. kimchi who say it was the devil that was raised up ; which , saith bodin , could not be ; for that in the same communication between saul and samuel , the name of jehovah is five times repeated , of which name the devil cannot abide the hearing . chap. xi . the objection of the witchmongers concerning this place fully answered , and what circumstances are to be considered for the understanding of this story , which is plainly opened from the beginning of sam. . to ver . . where such a supernatural miracle is wrought , no doubt it is a testimony of truth , as peter martyr affirmeth . and in this case it should have been a witness of lyes ; for , saith he , a matter of such weight cannot be attributed to the devil , but it is the mighty power of god that doth accomplish it . and if it lay in a witches power to call up a devil ; yet it lyeth not in a witches power to work such miracles ; for , god will not give his power and glory to any creature . to understand this place , we must diligently examine the circumstance thereof : it was well known , that saul , before he resorted to the witch , was in despair of the mercies and goodness of god ; partly for that samuel told him long before , that he should be overthrown , and david should have his place ; and partly , because god before had refused to answer him , either by samuel when he lived , or by any other prophet , or by urim or thummim , &c. and if you desire to see this matter discussed , turn to sam. . and confer my words therewith . saul seeing the host of the philistines come upon him , which thing could not be unknown to all the people , fainted , because he saw their strength , and his own weakness , and specially that he was forsaken : so as being now strait of mind , desperate , and a very fool , he goeth to certain of his servants that saw in what taking he was , and asked them for a woman that had a familiar spirit , and they told him by and by , that there dwelt one at endor . by the way you shall understand , that both saul and his servants , meant such a one as could by her spirit raise up samuel , or any other that was dead and buryed : wherein you see they were deceived , though it were true , that she took upon her so to do . to what use then served her familiar spirit , which you conceive she had , because sauls servants said so ? surely , as they were deceived and abused in part , so doubtless were they in the rest ; for to what purpose , i say , should her familiar serve , if not for such intents as they reported , and she undertook ? i think you will grant , that sauls men never saw her familiar ; for i never heard any yet of credit say , that he was so much in the witches favour , as to see her devil ; although indeed we read amongst the popish trumpery , that s. cicilie had an angel to her familiar , and that she could shew him to whom she would , and that she might ask and have what she or her friend list ; as appeareth in the lesson read in the popish church on s. cicilies day . well , i perceive the woman of endors spirit was a counterfeit , and kept belike at her closet at endor , or in the bottle , with mother alices devil at westwell , and are now bewrayed and fled together to limbo patrum , &c. and though saul were bewitched and blinded in the matter , yet doubtless a wise man would have perchance espied her knavery . me thinks saul was brought to this witch , much after the manner that doctor burcot was brought to feats , who sold master doctor a familiar , whereby he thought to have wrought miracles , or rather to have gained good store of money . this fellow by the name of feats was a jugler , by the name of hilles a witch or conjurer , every way a cosener ; his qualities and feats were to me , and many others , well known and detected : and yet the opinion conceived of him , was most strange and wonderful , even with such and in such cases , as it grieveth me to think of ; specially because his knavery and cosenage reached to the shedding of innocent blood . but now forsooth , saul covereth himself with a net ; and because he would not be known , he put on other garments : but to bring that matter to pass , he must have been cut shorter by the head and soulders , for by so much he was higher then any of the people : and therefore whatsoever face the crafty quean did set upon it , she knew him well enough . and for further proof thereof , you may understand , that the princes of the jews were much conversant with the people . and it appeareth manifestly , that saul dwelt very near to endor , so as she should the rather know him ; for in the evening he went from his lodging unto her house : neither should it seem that she was gone to bed when he came ; but because that may be uncertain , you may see in the process of the text , that in a piece of the night he went from his house to hers , and with much ado intreated her to consent to his request . she finished her conjuration , so as both sauls part , the witches part , and also samuels part was played ; and after the solemnization thereof , a calf was killed , a batch of bread baked , and a supper made ready and eaten up ; and after all this , he went home the same night ; and had need so to do , for he had some business the next day . by these and many other circumstances , it may be gathered , that she dissembled , in saying , she knew him not , and consequently counterfeited , and made a fool of him in all the rest . it appeareth there , that he , with a couple of his men , went to her by night , and said , conjecture unto me by thy familiar spirit , and bring me up whom i shall name unto thee . the godly-learned know , that this was not in the power of the witch of endor , but in the god of heaven only to accomplish . howbeit , saul was bewitched so to suppose ; and yet is he more simple that will be overtaken with the devises of our old witches , which are produced to resemble her . and why should we think , that god would rather permit the witch to raise samuel , then that dives could obtain lazarus to come out of abrahams bosome , upon more likely and more reasonable conditions ? well now doth this strumpet ( according to the guise of our cosening witches and conjurers ) make the matter strange unto saul , saying , that he came to her in a snare , &c. but witches seldome make this objection , saving when they mistrust that he which cometh to them will espie their jugling : for otherwise , where the witchmonger is simple and easie to be abused , the witch will be as easie to be intreated , and nothing dangerous of her cunning ; as you see this witch was soon perswaded , notwithstanding that objection , because she perceived and saw that saul was afraid and out of his wits : and therefore she said unto him , whom shall i raise up ? as though she could have brougt unto him abraham , isaac , or jacob ; who cannot hear us , therefore cannot rise at our call : for it is written , look thou down from heaven and behold us , &c. as for abraham he is ignorant of us , and israel knoweth us not . chap. xii . sam. . , , . expounded , wherein is shewed , that saul was cosened and abused by the witch ; and that samuel was not raised , is proved by the witches own talk . the manner and circumstance of their communion , or of her conjuration , is not verbatim set down and expressed in the text ; but the effect thereof briefly touched : yet will i shew you the common order of their conjuration , and specially of hers at this time used . when saul had told her , that he would have samuel brought up to him , she departed from his presence into her closet , where doubtless she had had her familiar , to wit , some lewd crafty priest , and made saul stand at the door like a fool ( as it were with his finger in a hole ) to hear the cosening answers , but not to see the cosening handling thereof , and the counterfeiting of the matter : and so goeth she to work , using ordinary words of conjuration , of which there are sundry varieties and forms ( whereof i shall have occasion to repeat some in another place ) as you see the juglers ( which be inferior conjurors ) speak certain strange words of course , to lead away the eie from espying the manner of their conveyance , whilest they may induce the mind to conceive and suppose that he dealeth with spirits , saying , hay , fortune fury , nunque credo , passe , passe , when come you sirra ! so belike after many such words spoken , she said to her self , lo now the matter is brought to pass , for i see wonderful things : so as saul hearing these words , longed to know all , and asked her what she saw : whereby you may know that saul saw nothing , but stood without like a mome , whilest she played her part in her closet , as may most evidently appear by the ver . of this chap. where it is said , then the woman came out unto saul . howbeit , a little before she cunningly counterfeited that she saw samuel , and thereby knew that it was saul that was come unto her : whereby all the world may perceive the cosening , and her dissimulation ; for by that which hath been before said , it must needs be that she knew him . and ( i pray you ) why should she not have suspected as well him to be saul before , when in express words he required her to bring unto him samuel , as now when samuel appeared unto her ? well , to the question before proposed by saul , she answereth and lyeth , that she saw angels or gods ascending up out of the earth . then proceedeth she with her inchanting phrases and words of course , so as thereby saul gathereth and supposeth that she hath raised a man ; for otherwise his question dependeth not upon any thing before spoken : for when she hath said , i saw angels ascending , &c. the next word he saith is , what fashion is he of ? which ( i say ) hangeth not upon her last expressed words : and to this she answered not directly , that it was samuel ; but that it was an old man lapped in a mantle : as though she knew not him that was the most notorious man in israel , that had been her neighbour by the space of many years , and upon whom ( while he lived ) every eye was fixed , and whom also she knew within less then a quarter of an hour before ; as by whose means also she came acquainted with saul . read the text and see . but she describeth his personage , and the apparel which he did usually wear when he lived ; which if they were both buryed together , were consumed and rotten , or devoured with worms before that time . belike he had a new mantle made him in heaven ; and yet they say taylors are skanty there , for that their consciences are so large here . in this countrey men give away their garments when they dye ; if samuel had so done , he could not have borrowed it again ; for , of likelihood , it would have been worn out in that space , except the donor had been a better husband than i ; for the testator was dead ( as it is supposed ) two years before . chap. xiii . the residue of sam. . expounded ; wherein is declared , how cunningly this witch brought saul resolutely to believe that she raised samuel : what words are used to colour the cosenage , and how all might also be wrought by ventriloquie . now cometh in samuel to play his part ; but i am perswaded it was performed , in the person of the witch her self , or of her confederate . he saith to saul , why hast thou disquieted me , to bring up ? as though without guile or packing , it had been samuel himself . saul answered , that he was in great distress ; for the philistines made war upon him . whereby the witch , or her confederate priest might easily conjecture that his heart failed , and direct the oracle or prophesie accordingly : especially , understanding by his present talk , and also by former prophesies and doings that were past , that god had forsaken him , and that his people were declining from him . for when jonathan ( a little before ) overthrew the philistines , being thirty thousand chariots , and six thousand horsemen : saul could not assemble above six hundred souldiers . then said samuel ( which some suppose was satan , and as i think , was the witch , with a confederate ; for what need so far fetches as to fetch a devil supernaturally out of hell , when the illusion may be here by natural means decyphered ? and if you note the words well , you shall perceive the phrase not to come out of a spiritual mouth of a devil ; but from a lying corporal tongue of a cosener , that careth neither for god nor the devil ; from whence issueth such advice and communication , as greatly disagreeth from satans nature and purpose . ) for thus ( i say ) the said samuel speaketh , wherefore dost thou asks of me , seeing the lord is gone from thee , and is thine enemy ? even the lord hath done unto him as he spake by my hands ; for the lord will rent thy kingdom out of thine hand , and give it to thy neighbour david ; because thou obeyedst not the voyce of the lord , &c. this ( i say ) is no phrase of a devil , but of a cosener , which knew before what samuel had prophesied concerning sauls destruction . for it is the devils condition to allure the people unto wickedness , and not in this sort to admonish , warn , and rebuke them from evil . and the popish writers confess , that the devil would have been gone at the first naming of god. if it be said , that it was at god's special commandement and will , that samuel or the devil should be raised , to propound this admonition , to the profit of all posterity . i answer , that then he would rather have done it by some of his living prophets , and that satan had not been so fit an instrument for that purpose . after this falleth the witch ( i would say samuel ) into the vein of prophecying , and speaketh to saul on this wise , the lord will rent thy kingdom out of thine hand , and give it to thy neighbour david ; because thou obeyedst not the voyce of the lord , nor executedst his fierce wrath upon the amalekites , therefore hath the lord done this unto thee this day . moreover , the lord will deliver thee into the hands of the philistines , and to morrow shalt thou and thy sons be with me , and the lord shall give the host of israel into the hands of the philistines . what could samuel have said more ? me thinks the devil would have used another order , encouraging saul rather than rebuking him for his evil . the devil is craftier than to leave such an admonition to all posterities , as should be prejudicial unto his kingdom , and also be void of all impiety . but so divine a sentence maketh much for the maintenance of the witches credit , and to the advancement of her gains . howbeit , concerning the verity of this prophesie , there be many disputable questions : first , whether the battel were fought the next day ? secondly , whether all his sons were killed with him ? item , whether they went to heaven or hell together ; as being with samuel , they must be in heaven ; and being with satan , they must be in hell . but although every part of this prophesie were false , as that all his sons were not slain ( ishbosheth living and reigning in israel two years after sauls death ) and that the battel was not on the morrow , and that wicked saul , after that he had killed himself , was not with good samuel , yet this witch did give a shrewd guess to the sequel : which , whether it were true or false , pertains not to my purpose , and therefore i will omit it . but as touching the opinion of them that say it was the devil , because that such things came to pass ; i would fain know of them where they learn that devils foreknow things to come ? if they say , he guesseth only upon probabilities , the witch may also do the like . but here i may not forget the decrees , which conclude , that samuel appeared not unto saul ; but that the historiographer set forth sauls mind and samuels estate , and certain things that were said and seen , omitting whether they were true or false : and further , that it were a great offence for a man to believe the bare words of the story . and if this exposition like you not , i can easily frame my self to the opinion of some of great learning expounding this place , and that with great probability , in this sort , to wit , that this pythonist being ventriloqua , that is , speaking , as it were , from the bottom of her belly , did cast her self into a trance , and so abused saul , answering to saul in samuels name , in her counterfeit hollow voice : as the wench of westwel spake , whose history i have rehearsed before at large , in pag. , . and this is right ventriloquie . chap. xiv . opinions of some learned men , that samuel was indeed raised , not by the witches art or power , but by the special miracle of god : that there are no such visions in these our dayes ; and that our witches cannot do the like . ajas and sadajas write , that when the woman saw the miracle indeed , and more then she looked for , or was wont to do , she began to cry out , that this was a vision indeed , and a true one , not done by her art , but by the power of god. which exposition is far more probable than our late writers judgements hereupon , and agreeth with the exposition of divers good divines . gelasius saith , it was the very spirit of samuel : and where he suffered himself to be worshipped , it was but in civil salutation and courtesie : and that god did interpose samuel , as he did elias to the messenger of ochosias , when he sent to belzebub the god of acharon . and here is to be noted , that the witchmongers are set up in this point : for the papists say , that it cannot be a devil , because jehovah is thrice or five times named in the story . upon this piece of scripture , arguments are dayly devised , to prove and maintain the miraculous actions of witchcraft , and the raising of the dead by conjurations , and yet , if it were true , that samuel himself were raised , or the devil in his likeness ; and that the witch of endor by her art and cunning did it , &c. it maketh rather to the disproof than to the proof of our witches , which can neither do that kind of miracle , or any other , in any such place or company , where their jugling and cosenage may be seen and laid open . and i challenge them all ( even upon the adventure of my life ) to shew one piece of a miracle , such as christ did truly , or such as they suppose this witch did diabolically , be it not with art nor confederacy , whereby some colour thereof may be made ; neither are there any such visions in these dayes shewed . heretofore god did send his visible angels to men ; but now we hear not of such apparitions , neither are they necessary . indeed it pleased god heretofore , by the hand of moses , and his prophets , and specially by his son christ and his apostles , to work great miracles for the establishing of the faith ; but now , whatsoever is necessary for our salvation , is contained in the word of god : our faith is already confirmed , and our church established by miracles ; so as now to seek for them is a point of infidelity . which the papists ( if you note it ) are greatly touched withal , as in their lying legends appeareth . but in truth their miracles are knaveries most commonly , and specially of priests , whereof i could cite a thousand . if you read the story of bell and the dragon , you shall finde a cosening miracle of some antiquity . if you will see newer devices , read wierus , cardanus , baleus , and specially lavaterus , &c. there have been some * walking spirits in these parts , so conjured , not long since , as afterwards they little delighted to make any more apparitions . chap. xv. of vain apparitions : how people have been brought to fear bugs ; which is partly reformed by the preaching of the gospel : the true effect of christs miracles . but certainly , some one knave in a white sheet hath cosened and abused many thousands that way ; specially when robin good-fellow kept such a coil in the countrey . but you shall understand , that these bugs specially are spyed and feared of sick folk , children , women , and cowards , which through weakness of mind and body , are shaken with vain dreams and continual fear . the scythians , being a stout and a warlike nation ( as divers writers report ) never see any vain sights , or spirits . it is a common saying , a lyon feareth no bugs . but in our childhood , our mothers maids have so terrified us with an ugly devil having horns on his head , fire in his mouth , and a tail in his breech , eyes like a bason , fangs like a dog , claws like a bear , askin like a niger , and a voyce roaring like a lyon , whereby we start and are afraid when we hear one cry bough : and they have so frayed us with bul-beggers , spirits , witches , urchens , elves , hags , fairies , satyrs , pans , faunes , sylens , kit with the canstick , tritons , centaures , dwarfes , gyants , imps , calcars , conjurers , nymphes , changelings , incubus , robin goodfellow , the spoorn , the mare , the man in the oak , the hell-wain , the firedrake , the puckle , tom-thombe , hob-goblin , tom-tumbler , boneless , and such other bugs , that we are afraid of our own shadows : insomuch that some never fear the devil , but in a dark night ; and then a polled sheep is a perilous beast , and many times is taken for our fathers soul , specially in a churchyard , where a right hardy man heretofore scant durst passe by night , but his hair would stand upright . for right grave writers report , that spirits most often and specially take the shape of women appearing to monks , &c. and of beasts , dogs , swine , horses , goats , cats , hares ; of fowles , as crowes , night owles , and shreek owles ; but they delight most in the likeness of snakes and dragons . well , thanks be to god , this wretched and cowardly infidelity , since the preaching of the gospel , is in part forgotten : and doubtless , the rest of those illusions will in short time ( by gods grace ) be detected and vanish away . divers writers report , that in germany , since luthers time , spirits and devils have not personally appeared , as in times past they were wont to do . this argument is taken in hand or the ancient fathers , to prove the determination and ceasing of oracles . for in times past ( saith athanasius ) devils in vain shapes did intricate men with their illusions , hiding themselves in waters , stones , woods , &c. but now , that the word of god hath appeared , those sights , spirits and mockeries of images are ceased . truly , if all such oracles , as that of apollo , &c. ( before the coming of christ ) had been true , and done according to the report , which hath been brought through divers ages , and from far countries unto us , without priestly fraud or guil , or as the spirits of prophesie , and working of miracles , had been inserted into a idol , as hath been supposed ; yet we christians may conceive , that christs coming was not so fruitless and prejudicial in this point unto us , as to take away his spirit of prophesie and divination from out of the mouth of his elect people , and good prophets , giving no answer of any thing to come by them , nor by urim nor thummim , as he was wont , &c. and yet to leave the devil in the mouth of a witch , or an idol to prophesie or work miracles , &c. to the hinderance of his glorious gospel , to the discountenance of his church , and to the furtherance of infidelity and false religion ; whereas the working of miracles was the only , or at least , the most special means that moved men to believe in christ , as appeareth in sundry places of the gospel , and specially in john , where it is written , that a great multitude followed him , because they saw his miracles which he did , &c. nay , is it not written , that jesus was approved by god among the jews , with miracles , wonders and signes ? &c. and yet , if we confer the miracles wrought by christ , and those that are imputed to witches ; witches miracles shall appear more common , and nothing inferior unto his . chap. xvi . witches miracles compared to christs ; that god is the creator of all things ; of apollo , and of his names and portraiture . if the witch of endor had performed that , which many conceive of the matter , it might have been compared with the raising up of lazarus . i pray you , is not the converting of water into milk , as hard a matter as the turning of water into wine ? and yet , as you may read in the gospel , that christ did the one , as his first miracle ; so may you read in m. mal. and in bodin , that witches can easily do the other ; yea , and that which is a great deal more , of water they can make butter . but to avoid all cavils , and least there should appear more matter in christs miracle , then the others , you shall finde in m. mal. that they can change water into wine : and , what is it to attribute to a creature , the power and work of the creator , if this be not ? christ saith , opera quae ego facio nemo potest facere . creation of substance was never granted to man nor angel ; ergo , neither to witch nor devil ; for god is the only giver of life and being , and by him all things are made , visible and invisible . finally , this woman of endor is in the scripture called pythonissa ; whereby it may appear that she was but a very cosener : for pytho himself , whereof pythonissa is derived , was a counterfeit . and the original story of apollo , who was called pytho , because he killed a serpent of that name , is but a poetical fable ; for the poets say , he was the god of musick , physick , poetry and shooting . in heaven he is called sol , in earth liber pater , in hell apollo . he flourisheth alwayes with perpetual youth , and therefore he is painted without a beard ; his picture was kept as an oracle-giver ; and the priests that attended thereon at delphos were coseners , and called pythonists of pytho , as papists of papa ; and afterwards all women that used that trade , were named pythonissae , as was this woman of endor . but because it concerneth this matter , i will briefly note the opinions of divers learned men , and certain other proofs , which i finde in the scripture touching the ceasing of miracles , prophesies and oracles . book viii . chap. i. that miracles are ceased . although in times past , it pleased god , extraordinarily to shew miracles amongst his people , for the strengthening of their faith in the messias ; and again , at his coming to confirm their faith by his wonderful doings , and his special graces and gifts bestowed by him upon the apostles , &c. yet we ordinarily read in the scriptures , that it is the lord that worketh great wonders . yea , david saith , that among the dead ( as in this case of samuel ) god himself sheweth no wonders . i find also , that god will not give his glory and power to a creature . nicodemus being a pharisee , could say , that no man could do such miracles as christ did , except god were with him : according to the saying of the prophet to those gods and idols , which took on them the power of god , do either good or ill if you can , &c. so as the prophet knew and taught thereby , that none but god could work miracles . infinite places for this purpose might be brought out of the scripture , which for brevity i omit and overslip . st. augustine , among other reasons , whereby he proveth the ceasing of miracles , saith , now blind flesh doth not open the eyes of the blinde by the miracle of god , but the eyes of our heart are opened by the word of god. now is not our dead carcase raised any more up by miracle , but our dead bodies be still in the grave , and our souls are raised to life by christ . now the ears of the deaf are not opened by miracle , but they which had their ears shut before , have them now opened to their salvation . the miraculous healing of the sick , by anointing , spoken of by s. james , is objected by many , specially by the papists , for the maintenance of their sacrament of extream unction ; which is apishly and vainly used in the romish church , as though the miraculous gift had continuance till this day : herein you shall see what calvin speaketh in his institutions , the grace of hearing ( saith he ) spoken of by s. james , is vanished away , as also the other miracles , which the lord would have shewed only for a time , that he might make the new preaching of the gospel marvellous for ever . why ( saith he ) doth not these ( meaning miracle-mongers ) appoint some siloah to swim in , whereinto at certain ordinary recourses of times sick folk may plunge themselves ? why do they not lye along upon the dead , because paul raised up a dead child by that means ? verily ( saith he ) james in the miracle to anoint , spake for that time , whiles the church still enjoyed such blessing of god. item , he saith , that the lord is present with his in all ages ; and so often as need is , he helpeth their sicknesses , no less then in old time . but he doth not so utter his manifest power , nor distributeth miracles , as by the hands of the apostles , because the gift was but for a time . calvin even there concludeth thus , they say such vertues or miracles remain , but experience says nay . and see how they agree among themselves . danaeus saith , that neither witch nor devil can work miracles . giles alley saith directly , that witches work miracles . calvin saith , they are all ceased . all witchmongers say , they continue . but some affirm , that popish miracles are vanished and gone away ; howbeit witches miracles remain in full force . so as s. loy is out of credit for a horse-leach ; master t. and mother bungie remain in estimation for prophets ; nay hobgoblin and robin-goodfellow are contemned among young children , and mother alice and mother bungie are feared among old fools . the estimation of these continue , because the matter hath not been called in question : the credit of the other decayeth , because the matter hath been looked into : whereof i say no more , but that s. anthonies bliss will help your pig , whensoever mother bungie doth hurt it with her curse ; and therefore we are warned by the word of god , in any wise not to fear their curses . but let all the witchmongers , and specially the miraclemongers in the world answer me to this supposition ; put the case , that a woman of credit , or else a woman-witch should say unto them , that she is a true prophet of the lord , and that he revealeth those secret mysteries unto her , whereby she detecteth the lewd acts and imaginations of the wicked , and that by him she worketh miracles , and prophesieth , &c. i think they must either yield , or confess , that miracles are ceased . but such things ( saith cardigan ) as seem miraculous , are chiefly done by deceipt , legierdemain , or confederacy ; or else , they may be done , and yet seem unpossible ; or else , things are said to be done , and never were nor can be done . chap. ii. the gift of prophesie is ceased . that witches , nor the woman of endor , nor yet her familiar or devil can tell what is to come , may plainly appear by the words of the prophet , who saith , shew what things are to come , and we will say , you are gods indeed : according to that which solomon saith , who can tell a man what shall happen him under the sun ? marry that can i ( saith the witch of endor to saul . ) but i will rather believe paul and peter , which say , that prophesie is the gift of god , and no wordly thing ; then a cosening quean , that taketh upon her to do all things , and can do nothing but beguile men : up steppeth also another bungie , and she can tell you where your horse or your ass is bestowed , or any thing that you have lost is become , as samuel could ; and what you have done in all your age past , as christ did to the woman of sichar at jacobs well ; yea , and what your errand is , before you speak , as elizeus did . peter martyr saith , that only god and man knoweth the heart of man , and therefore , that the devil must be secluded ; alledging these places ; solus deus est scrutator cordium ; only god is the searcher of hearts : and , nemo scit quae sunt hominis , nisi spiritus hominis qui est in eo ; none knoweth the things of man , but the spirit of man which is within him : solomon saith , tu solus nosti cogitationes hominum ; thou only knowest the thoughts of men . and jeremiah saith , in the person of god , ego deus scrutans corda & renes ; i am god searching hearts and reins : also , mathew saith of christ , jesus autem videns cogitationes eorum ; and jesus seeing their thoughts , who in scripture is called the searcher and knower of the thoughts in the heart , as appeareth in act. . & . rom. . mat. . . & . mark . luke . & . & . john . . . & . apoc. . & . and in other places infinite . the same peter martyr , also saith , that the devil may suspect , but not know our thoughts ; for if he should know our thoughts , he should understand our faith , which if he did , he would never assault us with one temptation . indeed we read that samuel could tell where things lost were strayed , &c. but we see that gift also ceased by the coming of christ , according to the saying of paul , at sundry times , and in divers manners god spake in the old times by our fathers the prophets ; in these last dayes he hath spoken unto us by his son , &c. and therefore i say , that gift of prophesie , wherewith god in times past endued his people , is also ceased , and counterfeits and coseners , are come in their places , according to this saying of peter , there were false prophets among the people , even at there shall be false teachers among you , &c. and think not that so notable a gift should be taken from the beloved , and the elect people of god , and committed to mother bungie , and such like of her profession . the words of the prophet zechary are plain , touching the ceasing both of the good and bad prophet , to wit , i will cause the prophets and unclean spirits to depart out of the land , and when any shall yet prophesie , his parents shall say to him , thou shalt not live , for thou speakest lyes in the name of the lord ; and his parents shall thrust him through when he prophesieth , &c. no , no ; the foretelling of things to come , is the only work of god , who disposeth all things sweetly , of whose , counsel there hath never yet been any man ; and to know our labours , the times and moments god hath placed in his own power . also phavorinus saith , that if these cold prophets or oraclers tell thee of prosperity , and deceive thee , thou art made a miser through vain expectation ; if they tell thee of adversity , &c. and lye , thou art made a miser through vain fear . and therefore i say , we may as well look to hear prophesies at the tabernacle , in the bush ; of the cherubin , among the clouds , from the angels , within the ark , or out of the flame , &c. as to expect an oracle of a prophet in these dayes . but put the case , that one in our common-wealth should step up and say he were a prophet ( as many frantick persons do ) who would believe him , or not think rather that he were a lewd person ? see the statutes eliz. . whether there be not laws made against them , condemning their arrogancy and cosenage : so also the canon laws to the same effect . chap. iii. that oracles are ceased . touching oracles , which for the most part were idols of silver , gold , wood , stones , &c. within whose bodies some say unclean spirits hid themselves , and gave answers , as others say , that exhalations rising out of the ground , inspire their minds , whereby their priests gave out oracles ; so as spirits and winds rose up out of that soil , and indued those men with the gift of prophesie of things to come , though in truth they were all devices to cosen the people , and for the profit of priests , who received the idols answers over night , and delivered them back to the idolaters the next morning : you shall understand , that although it had been so , as it is supposed ; yet by the reasons and proofs before rehearsed , they should now cease : and whatsoever hath affinity with such miraculous actions , as witchcraft , conjuration , &c. is knocked on the head , and nailed on the cross with christ , who hath broken the power of devils , and satisfied gods justice , who also hath troden them under his feet , and subdued them , &c. at whose coming the prophet zachary saith , that the lord will cut the names of idols out of the land , and they shall be no more remembred ; and he will then cause the prophets and unclean spirits to depart out of the land . it is also written , i will cut off thine inchanters out of thine hand , and than shalt have no more soothsayers . and indeed , the gospel of christ hath so laid open their knavery , &c. that since the preaching thereof , their combes are cut , and few that are wise regard them . and if ever these prophesies came to take effect , it must be upon the coming of christ , whereat you see the devils were troubled and fainted , when they met him , saying , or rather exclaming upon him on this wise , fili dei , cur venisti nos cruciare ante tempus ? o thou son of god , why comest thou to molest us ( or confound us ) before our time appointed ? which he indeed prevented , and now remaineth he our defender and keeper from his claws : so as now you see here is no room left for such guests . howbeit , you shall hear the opinion of others , that have been as much deceived as your selves in this matter ; and yet are driven to confess , that god hath constituted his son to beat down the power of devils , and to satisfie gods justice , and to heal our wound received by the fall of adam , according to gods promise in genesis . the seed of the woman shall tread down the serpent , or the devil . eusebius ( in his first book de praedicatione evangelii , the title whereof is this , that the power of devils is taken away by the coming of christ ) saith , all answers made by devils , all soothsayings and divinations of men are gone and vanished away . item , he citeth porphyry , in his book against christian religion , wherein these words are rehearsed , it is no marvel , though the plague be so hot in this city ; for ever since jesus hath been worshipped , we can obtain nothing that good is at the hands , of our gods. and of this defection and ceasing of oracles writeth cicero long before , and that to have happened also before his time . howbeit , chrysostome living lone since cicero , saith , that apollo was forced to grant , that so long as any relike of a martyr was held to his nose , he could not make any answer or oracle . so as one may perceive , that the heathen were wiser in this behalf then many christians , who in times past were called oppugnatores incantamentorum , as the english princes are called defensores fidei . plutarch calleth boeotia ( as we call bablers ) by the name of many words , because of the multitude of oracles there ; which now ( saith he ) are like to a spring or fountain which is dryed up . if any one remained , i would ride five hundred miles to see it : but in the whole world there is not one to be seen at this hour ; popish cosenages excepted . but plutarch saith , that the cause of this defection of oracles , was the devils death , whose life he held to be determinable and mortal , saying , they dyed for very age ; and that the divining priests were blown up with a whirle-winde , and sunk with an earthquake . others imputed it to be the sight of the place of the planets , which when they passed over them , carryed away that art with them , and by revolution may return , &c. eusebius also citeth out of him the story of pan , which because it is to this purpose , i will insert the same ; and since it mentioneth the devils death , you may believe it if you list , for i will not , as being assured , that he is reserved alive to punish the wicked , and such as impute unto those idols the power of almighty god. chap. iv. a tale written by many grave authors , and believed by many wise men of the devils death . another story written by papists , and believed of all catholicks , approving the devils honestly , conscience and courtesie . plutarch saith , that his countreyman epitherses told him , that as he passed by sea into italy , many passengers being in his boat , in an evening when they were about the islands echinadae , the wind quite ceased , and the ship driving with the tide , was brought at last to pax ; and whilest some slept , and others quaft , and othersome were awake ( perhaps in as ill case as the rest ) after supper suddainly a voyce was heard calling thamus , in such sort as every man marvelled . this thamus was a pilot born in aegypt , unknown to many that were in the ship : wherefore being twice called , he answered nothing ; but the third time he answered : and the other with a lowder voyce commanded him , that when he came to palodes , he should tell them , that the great god pan was departed . whereat every one was astonyed ( as epitherses affirmed . ) and being in consultation what were best to do , thamus concluded , that if the wind were high , they must pass by with silence ; but if the weather were calme , he must utter that which he had heard . but when they came to palodes , and the weather calme , thamus looking out toward the land , cryed aloud , that the great god pan was deceased ; and immediately there followed a lamentable noise of a multitude of people , as it were , with great wonder and admiration . and because there were many in the ship , they said , the fame thereof was speedily brought to rome , and thamus sent for by tiberius the emperor , who gave such credit thereto , that he diligently inquired and asked who that pan was . the learned men about him supposed , that pan was he who was the son of mercury and penelope , &c. eusebius saith , that this chanced in the time of tiberius the emperour , when christ expelled all devils , &c. paulus martius , in his notes upon ovids fasti , saith , that this voyce was heard out of paxe , that very night that christ suffered , in the year of tiberius the nineteenth . surely , this was a merry jest devised by thamus , who with some confederates thought to make sport with the passengers , who were some asleep , and some drunk , and some other at play , &c. whiles the first voice was used : and at the second voyce , to wit , when he should deliver his message , he being an old pilot , knew where some noise was usual , by means of some eccho in the sea , and thought he would ( to the astonishment of them ) accomplish his device , if the weather proved calm : whereby may appear , that he would in other cases of tempests , &c. rather attend to more serious business , then to that ridiculous matter ; for why else should he not do his errand in rough weather , as well as in calm ? or , what need he tell the devil thereof , when the devil told it him before , and with much more expedition could have done the errand himself ? but you shall read in the legend a fable , an oracle i would say , more authentick ; for many will say , that this was a prophane story , and not so canonical as those which are verified by the popes authority : and thus it is written . a woman in her travel sent her sister to diana , which was the devil in an idol ( as all those oracles are said to be ) and willed her to make her prayers , or rather a request , to know of her safe delivery ; which thing she did : but the devil answered , why prayest thou to me ? i cannot help thee , but go pray to andrew the apostle , and he may help thy sister , &c. lo , this was not only a gentle , but a godly devil , pittying the womans case , who revealing his own disability , enabled s. andrew more . i know some protestants will say , that the devil , to maintain idolatry , &c. referred the maid to s. andrew : but what answer will the papists make , who think it great piety to pray unto saints , and so by consequence a honest courtesie in the devil , to send her to s. andrew , who would not fail to serve her turn , & c ? chap. v. the judgements of the ancient fathers touching oracles , and their abolishment , and that they be now transferred from delphos to rome . the opinions of the fathers , that oracles are ceased by the coming of christ , you shall find in these places following , to wit , justinus , indialogis adversus judaeos ; athanasius , de humanitate verbi ; augustine , de civitate dei ; eusebius , lib. . cap. . item , lib. . cap. . . rupertus , in joan. lib. . . plutarch . de abolitione oraculorum ; pliny lib. . natural . historiae . finally , athanasius concludes , that in times past , there were oracles in delphos , boeotia , lycia , and other places ; but now , since christ is preached unto all men , this madness is ceased . so as you see , that whatsoever estimation in times past , the ancient fathers conceived ( by hearsay ) of those miraculous matters of idols and oracles , &c. they themselves refuse now , not only to bear witness of , but also affirm , that ever since christs coming , their miracles have been stopped . for the ceasing of the knaveries and cosening devices of priests , i see no authority of scripture , or ancient father , but rather the contrary , to wit , that there shall be strange illusions shewed by them even unto the end . and truly , whosoever knoweth and noteth the order and devices of and in popish pilgrimages , shall see both the oracles and their conclusions remaining , and as it were transferred from delphos to rome , where that adulterous generation continually seeketh a sign , though they have moses and the prophets , yea even christ and his apostles also , &c. chap. vi. where and wherein coseners , witches , and priests were wont so give oracles , and to work their feats . these cosening oracles , or rather oraclers used ( i say ) to exercise their feats , and to do their miracles most commonly in maids , in beasts , in images , in dens , in cloysters , in dark holes , in trees , in churches or churchyards , &c. where priests , monks , and fryers , had laid their plots , and made their confederacies aforehand , to beguil the world ; to gain money , and to add credit to their profession . this practice began in the oaks of dodona , in the which was a wood , the trees thereof ( they say ) could speak . and this was done by a knave in a hollow-tree , that seemed sound unto the simple people . this wood was in molossus a part of greece , called epyrus , and it was named dodonas oracle . there were many oracles in aegypt , namely , of hercules , of apollo , of minerva , of diana , of mars , of jupiter , and of the ox apys , who was the son of jupiter , but his image was worshipped in the likeness of an ox. latona , who was the mother of apollo , was an oracle in the city of bute . the priests of apollo , who alwayes counterfeited fury and madness , gave oracles in the temple called clarius , within the city of colophon in greece . at thebes in boeotia , and also in loebadia , trophonius was the chief oracle . at memphis , a cow ; at corinth , an ox , called mineus ; in arsinoe , a crocodile ; in athens , a prophet called amphiaraus , who indeed dyed at thebes , where they say , the earth opened and swallowed him up quick . at delphos was the great temple of apollo , where devils gave oracles by maids ( as some say ) though indeed it was done by priests . it was built upon parnassus hill in greece . and the defenders of oracles say , that even as rivers oftentimes are diverted to another course ; so likewise the spirit , which inspired the chief prophets , may for a time be silent , and revive again by revolution . demetrius saith , that the spirits which attended on oracles , waxed weary of the peoples curiosity and importunity , and for shame forsook the temple . but as one that of late hath written against prophesies , saith , it is no marvel , that when the familiars that speak in trunks were repelled from their harbour for fear of discovery , the blocks almighty lost their senses ; for these are all gone now , and their knavery is espyed , so as they can no longer abuse the world with such bables . but whereas these great doctors suppose , that the cause of their dispatch was the coming of christ ; if they mean that the devil dyed , so soon as he was born ; or , that then he gave over his occupation , they are deceived : for the popish church hath made a continual practice hereof , partly for their own private profit , lucre , and gain ; and partly to be had in estimation of the world , and in admiration among the simple . but indeed , men that have learned christ , and been conversant in his word , have discovered and shaken off the vanity and abomination hereof . but if those doctors had lived till this day , they would have said and written , that oracles had ceased , or rather been driven out of england , in the time of king henry the eight , and of queen elizabeth his daughter ; who have done so much in that behalf , as at this hour , they are not only all gone , but forgotten here in this english nation , where they swarmed as thick as they did in boeotia , or in any other place in the world . but the credit they had , depended not upon their desert , but upon the credulity of others . now therefore i will conclude and make an end of this matter , with the opinion and saying of the prophet , vain is the answer of idols . for they have eyes and see not , ears and hear not , mouths and speak not , &c. and , let them shew what is to come , and i will say , they are gods indeed . book ix . chap. i. the hebrew word kasam expounded , and how far a christian may conjecture of things to come . kasam ( as john wierius upon his own knowledge affirmeth , and upon the word of andraeas masius reporteth ) differeth little in signification from the former word ob ; betokening viticinari , which is , to prophesie , and is most commonly taken in evill part , as in deut. . jerem. . &c. howbeit , sometime in good part , as in isa . . . to foretell things to come upon probable conjectures , so as therein we reach no further then becometh humane capacity , is not ( in mine opinion ) unlawful , but rather a commendable manifestation of wisdome and judgement , the good gifts and noble blessings of god , for the which we ought to be thankful ; as also to yield due honour and prayse unto him , for the noble order which he hath appointed in nature : praying him to lighten our hearts with the beams of his wisdome , that we may more and more profit in the true knowledge of the workmanship of his hands . but some are so nice , that they condemn generally all sorts of divinations , denying those things that in nature have manifest causes , and are so framed , as they foreshew things to come , and in that shew admonish us of things after to insue , exhibiting signs of unknown and future matters to be judged upon , by the order , law , and course of nature proposed unto us by god. and some on the other side are so bewitched with folly , as they attribute to creatures that estimation , which rightly and truly appertaineth to god the creator of all things ; affirming , that the publick and private destinies of all humane matters , and whatsoever a man would know of things come or gone , is manifested to us in the heavens ; so as by the stars and planets all things might be known . these would also , that nothing should be taken in hand or gone about , without the favourable aspect of the planets . by which , and other the like devices they deprave and prophane the ancient and commendable observations of our fore-fathers , as did colebrasus , who taught , that all mans life was governed by the seven planets ; and yet a christian , and condemned for heresie . but let us so far forth embrace and allow this philosophy and prophesying , as the word of god giveth us leave , and commendeth the same unto us . chap. ii. proofes by the old and new testament , that certain observations of the weather are lawful . when god by his word and wisdom had made the heavens , and placed the stars in the firmament , he said , let them be for signs , and for seasons , and for dayes , and years . when he created the rainbow in the clouds , he said it should be for a sign and token unto us . which we find true , not only of the flood past , but also of the showres to come . and therefore , according to jesus sirachs advice , let us behold it , and prayse him that made it . the prophet david saith , the heavens declare the glory of god , and the earth sheweth his handy work : day unto day uttereth the same , and night unto night teacheth knowledge . it is also written , that by the commandement of the the holy one , the stars are placed , and continue in their order , and fail not in their watch . it should appear , that christ himself did not altogether neglect the course and order of the heavens , in that he said , when you see a cloud rise out of the west , straightway you say a showre cometh ; and so it is : and when you see the southwinde blow , you say it will be hot , and so it cometh to pass . again , when it is evening , you say fair weather , for the skie is red ; and in the morning you say , today shall be a tempest , for the skie is red and lowring . wherein as he noteth that these things do truly come to pass , according to ancient observation , and to the rule astronomical ; so doth he also by other words following admonish us , that in attending too much to those observations , we neglect not specially to follow our christian vocation . the physician is commended unto as , and allowed in the scriptures : but so to put trust in him , as to neglect and distrust god , is severely forbidden and reproved . surely , it is most necessary for us to know and observe divers rules astological ; otherwise we could not with opportunity dispatch our ordinary affairs . and yet lactantius , condemneth and recounteth it among the number of witchcrafts ; from whose censure calvin doth not much vary . the poor husbandman perceiveth that the increase of the moon maketh plants and living creatures fruitful ; so as in the full moon they are in best strength , decaying in the wane , and in the conjunction do utterly wither and fade . which when by observation , use and practice , they have once learned , they distribute their business accordingly ; as their times and seasons to sow , to plant , to prune , to let their cattel blood , to cut , &c. chap. iii. that certain observations are indifferent , certain ridiculous , and certain impious ; whence that cunning is derived of apollo , and of aruspices . i know not whether to disallow or discommend the curious observation used by our elders , who conjectured upon nativities ; so as , if saturn and mercury were opposite in any brute sign , a man then born should be dumb or stammer much ; whereas it is dayly seen , that children naturally imitate their parents conditions in that behalf . also they have noted , that one born in the spring of the moon , shall be healthy ; in that time of the wane , when the moon is utterly decayed , the child then born cannot live ; and in the conjunction , it cannot long continue . but i am sure the opinion of julius maternus is most impious , who writeth , that he which is born when saturn is in leo , shall live long , and after his death shall go to heaven presently . and so is this of allumazar , who saith , that whosoever prayeth to god , when the moon is in capite draconis , shall be heard , and obtain his prayer . furthermore , to play the cold prophet , as to recount it good or bad luck , when salt or wine falleth on the table , or is shed , &c. or to prognosticate that guests approach to your house , upon the chattering of pies or haggisters , whereof there can be yielded no probable reason , is altogether vanity and superstition ; as hereafter shall be more largely shewed . but to make simple people believe , that a man or woman can foretel good or evil fortune , is meer witchcraft or cosenage ; for god is the only searcher of the heart , and delivereth not his counsel to so lewd reprobates . i know divers writers affirm , that witches foretel things , as prompted by a real devil ; and that he again learneth it out of the prophesies written in the scriptures , and by other nimble sleights , wherein he passeth any other earthly creature ; and that the same devil , or some of his fellows runs or flies as far as rochester , to mother bungie ; or to canterbury to m.t. or to delphos , to apollo ; or to aesculapius , in pergamo ; or to some other idol or witch ; and there , by way of oracle , answers all questions , through his understanding of the prophesies contained in the old testament , especially in daniel and isaiah ; whereby the devil knew of the translation of the monarchy from babylon to graecia , &c. but either they have learned this of some oracle or witch ; or else i know not where the devil they find it . marry certain it is , that herein they shew themselves to be witches and fond diviners : for they find no such thing written in gods word . of the idol called apollo , i have somewhat already spoken in the former title of ob or pytho , and some occasion i shall have to speak thereof hereafter ; and therefore at this time it shall suffice to tell you , that the credit gained thereunto , was by the craft and cunning of the priests , which tended thereupon ; who with their counterfeit miracles so bewitched the people , as they thought such vertue to have been contained in the bodies of those idols , as god hath not promised to any his angels , or elect people : for it is said , that if apollo were in a chafe , he would sweat ; if he had remorse to the afflicted , and could not help them , he would shed tears , which i believe might have been wiped away with that handkerchief , that wiped and dryed the rood of graces face , being in the like perplexities . even as another sort of witching priests called aruspices prophesied victory to alexander , because an eagle lighted on his head : which eagle might ( i believe ) be cooped or caged with mahomets dove , that picked peason out of his ear . chap. iv. the predictions of soothsayers , and lewd priests ; the prognostications of astronomers and physitians allowable : divine prophesie holy and good . the cosening tricks of oracling priests and monks , are and have been specially most abominable . the superstitious observations of senceless augurers , and soothsayers ( contrary to philosophy , and without authority of scripture ) are very ungodly and ridiculous . howbeit i reject not the prognostications of astronomers , nor the conjectures or forewarnings of physitians , nor yet the interpretations of philosophers ; although in respect of the divine prophesies contained in holy scriptures , they are not to be weighed or regarded : for the end of these , and the other , is not only far differing ; but whereas these contain only the words and will of god , with the other are mingled most horrible lyes and cosenages ; for though there be many of them learned and godly , yet lurk there in corners , of the same profession , a great number of counterfeits and coseners . j. bodin putteth this difference between divine prophets and inchanters ; to wit , the one saith alwayes true , the others words ( proceeding from the devil ) are alwayes false ; or for one truth , they tell a hundred lyes . and then , why may not every . witch be thought as cunning as apollo ? and , why not every counterfeit cosener , as good a witch as mother bungie ? for it is odds , but they will hit the truth once in a hundred divinations , as well as the best . chap. v. the diversity of true prophets ; of urim , and of the prophetical use of the twelve precious stones contained therein ; of the divine voyce called eccho . it should appear , that even of holy prophets , there were divers sorts : for david and solomon , although in their psalms and parables are contained most excellent mysteries , and notable allegories ; yet they were not indued with that degree of prophesie , that ely and elisha were , &c. for as often as it is said , that god spake to david or solomon , it is meant to be done by the prophets ; for nathan or gad were the messengers and prophets to reveal gods will to david . and ahiam the shilonite was sent from god to solomon . item , the spirit of prophesied which elias had , was doubled upon elisha . also , some prophets prophesied all their lives , some had but one vision , and some had more according to gods pleasure ; yea , some prophesied unto the people of such things as came not to pass , and that was where gods wrath was pacified by repentance . but these prophets were alwayes reputed among the people to be wise and godly ; whereas the heathen prophets were evermore known and said to be mad and foolish , as it is written both of the prophets of sibylla , and also of apollo ; and at this day also in the indies , &c. but that any of these extraordinary gifts remain at this day , bodin , nor any witchmonger in the world shall never be able to prove ; though he in his book of devilish madness would make men believe it : for these were miraculously maintained by god among the jews , who were instructed by them of all such things as should come to pass ; or else informed by urim : so as the priest by the brightness of the twelve pretious stones contained therein , could prognosticate or expound any thing : which brightness and vertue ceased ( as josephus reporteth ) two hundred years before he was born . so as since that time , no answers were yielded thereby of gods will and pleasure . nevertheless , the hebrews write , that there hath been ever since that time , a divine voyce heard among them , which in latin is called filia vocis , in greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in english the daughter of speech . chap. vi. of prophesies conditional ; whereof the prophesies in the old testament do intreat , and by whom they were published ; witchmongers answers to the objections against witches supernatural actions . christ and his apostles prophesied of the calamities and afflictions , which shall grieve and disturb the church of god in this life ; also , of the last day , and of the signes and tokens that shall be shewed before that day : and finally , of all things which are requisite for us to foreknow . howbeit , such is the mercy of god , that all prophesies , threatnings , plagues , and punishments are annexed to conditions of repentance : as on the other side , corporal blessings are tyed under the condition of the cross and castigation . so as by them the mysteries of our salvation being discovered unto us , we are not to seek new signes and miracles ; but to attend to the doctrine of the apostles , who preached christ exhibited and crucified for our sins , his resurrection , ascension , and thereby the redemption of as many as believe , &c. the prophesies in the old testament , treat of the continuance , the government , and the difference of estates ; or the distinction of the four monarchies , of their order , decay and instauration ; of the changes and ruines of the kingdoms of juda , israel , aegypt , persia , graecia , &c. and specially of the coming of our saviour jesus christ , and how he should be born of a virgin , and where , of his tribe , passion , resurrection , &c. these prophesies were published by gods special and peculiar prophets , endued with his particular and excellent gifts , according to his promise , i will raise them up a prophet out of the midst of their brethren , i will put my words in his mouth , &c. which though it were specially spoken of christ , yet was it also spoken of those particular prophets , which were placed among them by god to declare his will ; which were also figures of christ the prophet himself . now if prophesie be an extraordinary gift of god , and a thing peculiar to himself , as without whose special assistance , no creature can be a prophet , or shew what is to come : why should we believe , that those lewd persons can perform by divinations and miracles , that which is not in humane , but in divine power to accomplish ? howbeit , when i deny that witches can ride in the air , and the miraculous circumstance thereof ; by and by it is objected to me , that enoch and elias were rapt into the heavenly bodily : and habacuck was carryed in the air , to feed daniel : and so falsly oppose a devils or a witches power against the virtue of the holy ghost . if i deride the poets opinions , saying , that witches cannot coelo deducere lunam , fetch the moon from heaven , &c they tell me , that at joshuah's battel , the sun stayed ; and at the passion of christ , there was palpable darkness . if i deny their cunning in the exposition of dreams , advising them to remember jeremiah's connsel , not to follow or credit the expositors of dreams ; they hit me in the teeth with daniel and joseph ; for that the one of them expounded pharaoh the aegyptian kings , the other nebuchadnezzar the persian kings dream . if i say with solomon , that the dead know nothing , and that the dead know us not , neither are removeable out of abrahams bosome , &c. they produce the story of samuel : wherein , i say , they set the power of a creature as high as the creator . if i say , that these witches cannot transubstantiate themselves , nor others into beasts , &c. they cite the story of nebuchadnezzar , as though indeed he were made a material beast , and that also by witchcraft ; and strengthen that their assertion with the fables of circe and ulysses his companions , &c. chap. vii . what were the miracles expressed in the old testament ; and what are they in the new testament ; and that we are not now to look for any more miracles . the miracles expressed in the old testament were many , but the end of them all was one , though they were divers and differing in shew : as where the sacrifices of moses , elias , and solomon , being abundantly wet , were burnt with fire from heaven , &c. the variety of tongues at the building of babylon ; isaacs birth of sarah being by nature past children ; the passage through the red-sea ; daniels foretelling of the four monarchies , in the fourth whereof he apparently foresheweth the coming of the lord. all these , and many other , which are expressed in the old testament , were merciful instructions , and notable miracles to strengthen the faith of gods people in their messias . if you had gone to delphos , apollo would have made you believe with his amphibological answers , that he could have foretold you all these things . the miracles wrought by christ were the raising up of the dead ( which many would impute to the woman of endor , and also to our witches and conjurors ) the restoring of the lame to limbs ; the blinde to sight ; the dumb to speech ; and finally , the healing of all diseases ; which many believe our witches can do ; yea , and as they themselves will take it upon them : as for casting out of devils ( which was another kind of miracles usual with christ ) witches and conjurors are said to be as good thereat , as ever he was : and yet , if you will believe christs words , it cannot be so ; for he saith , every kingdom divided against it self , shall be brought to nought , &c. if satan cast out satan , he is divided , &c. and his kingdom shall not endure , &c : peters chains fell off in prison , so did richard gallisies fetters at winsor ; marry the prison doors opened not to richard , as they did to peter . elias by special grace obtained rain , our witches can make it rain when they list , &c. but sithhence christ did these miracles , and many more , and all to confirm his truth , and strengthen our faith , and finally , for the conversion of the people ( as appeareth in john . . & . insomuch as he vehemently reproved such as upon the sight of them would not believe , saying , wo be to thee corazin , wo be to thee bethsaida ; if the miracles had been done in tyre and sidon , which have been done in you , they had a great while ago repented , &c. let us settle and acquit our faith in christ , and believing all his wonderous works , let us reject all these old wives fables , as lying vanities : whereof you may finde in the golden legend , m. mal. and specially in bodin miraculous stuffe , enough to check all the miracles expressed in the old and new testament ; which are of more credit with many bewitched people , then the true miracles of christ himself : insomuch as they stand in more awe of the menacies of a witch , then of all the threatnings and curves pronounced by god , and expressed in his word . and thus much touching the word kasam . book x. chap. i. the interpretation of this hebrew word onen ; of the vanity of dreams , and divinations thereupon . onen differeth not much from kasam , but that it is extended to the interpretation of dreams . and as for dreams , whatsoever credit is attributed unto them , proceedeth of folly ; and they are fools that trust in them ; for why ? they have deceived many . in which respect the prophet giveth us good warning , not to follow nor harken to the expositors of dreams , for they come through the multitude of business . and therefore those witches , that make men believe they can prophesie upon dreams , as knowing the interpretation of theme , and either for money or glory abuse men and women thereby , are meer coseners , and worthy of great punishment , as are such witchmongers , as believing them , attribute unto them such divine power as only belongeth to god , as appeareth in jeremiah the prophet . chap. ii. of divine , natural , and casual dreams ; with their differing causes and effects . macrobius recounteth five differences of images , or rather imaginations exhibited unto them that sleep , which for the most part do signifie somewhat in admonition . there be also many subdivisions made hereof , which i think needless to rehearse . in jasper peucer they are to be seen , with the causes and occasions of dreams . there were wont to be delivered from god himself or his angels , certain dreams and visions unto the prophets , and holy fathers , according to the saying of joel , i will powre my spirit upon all flesh , your young men shall dream dreams , and your old men shall see visions . these kind of dreams ( i say ) were the admonishments and forewarnings of god to his people ; as that of joseph , to abide with mary his wife , after she was conceived by the holy ghost ; as also , to convey our saviour christ into aegypt , &c. the interpretation whereof are the peculiar gifts of god , which joseph the patriarch , and daniel the prophet , had most specially . as for physical conjectures upon dreams , the scriptures reprove them not ; for by them the physicians many times do understand the state of their patients bodies : for some of them come by means of choler , flegme , melancholy , or blood ; and some by love , surfet , hunger , thirst , &c. galen and boetius , were said to deal with devils , because they told their patients dreams , or rather by their dreams , their special diseases . howbeit , physical dreams are natural , and the cause of them dwelleth in the nature of man ; for they are the inward actions of the mind in the spirits of the brain , whilest the body is occupied with sleep : for as touching the minde it self , it never sleepeth . these dreams vary , according to the difference of humors and vapors . there are also casual dreams , which ( as solomon saith ) come through the multitude of business : for as a looking-glass sheweth the image or figure thereunto opposite ; so in dreams , the phantasie and imagination informes the understanding of such things as haunt the outward sense : whereupon the poet saith : somnia ne cures ; nam mens humana quod optat , dum vigilat sperans , per somnum cernit id ipsum . englished by abraham fleming : regard no dreams , for why ? the minde of that in sleep a view doth take , which it doth wish and hope to finde , at such time as it is awake . chap. iii. the opinion of divers old writers touching dreams , and how they vary in nothing ; the causes thereof . synesius , themistius , democritus , and others grounding themselves upon example that chance hath sometimes verified , perswade men , that nothing is dreamed in vain ; affirming , that the heavenly influences do bring forth divers formes in corporal matter , and of the same influences , visions , and dreams are printed in the fantastical power , which is instrumental , with a celestial disposition , meet to bring forth some effect , especially in sleep , when the mind ( being free from bodily cares ) may more liberally receive the heavenly influences , whereby many things are known to them sleeping in dreams , which they that wake cannot see . plato attributeth them to the forms and ingendred knowledges of the soul : avicen to the last intelligence that moveth the moon , through the light that lighteneth the fantasie in sleep ; aristotle to the phantastical sense : averroes to the imaginative : albert to the influence of superior bodies . chap. iv. against iterpreters of dreams ; of the ordinary cause of dreams : hemingius his opinion of diabolical dreams ; the interpretation of dreams ceased . there are books carryed about concerning this matter , under the name of abraham , who ( as philo , in lib. gigantum , saith ) was the inventor of the exposition of dreams ; and so likewise of solomon and daniel . but cicero , in lib. de divinatione , confuteth the vanity and folly of them that give credit to dreams . and as for the interpreters of dreams , as they know not before the dream , nor yet after , any certainty ; yet when any thing afterwards happeneth , then they apply the dream to that which hath chanced . certainly , men never lightly fail to dream by night , of that which they meditate by day : and by day they see divers and sundry things , and conceive them severally in their minds : then those mixed conceits being laid up in the closet of the memory , strive together ; which , because the phantasie cannot discern nor discuss , some certain thing gathered of many conceits is bred and contrived in one together . and therefore in my opinion , it is time vainly imployed , to study about the interpretation of dreams . he that list to see the folly and vanity thereof , may read a vain treatise , set out by thomas hill a londoner , . lastly , there are diabolical dreams , which nicholaus hemingius divideth into three sorts . the first is , when the devil immediately of himself ( he meaneth corporally ) offereth any matter of dream . secondly , when the devil sheweth revelations to them that have made request unto him therefore . thirdly , when magicians by art bring to pass , that other men dream what they will. assuredly these , and so all the rest ( as they may be used ) are very magical and devilish dreams . for although we may receive comfort of mind by those which are called divine dreams , and health of body through physical dreams : yet if we take upon us to use the office of god in the revelation , or rather the interpretation of them ; or if we attribute unto them miraculous effects ( now when we see the gifts of prophesie , and of interpretation of dreams , and also the operation of miracles are ceased , which were special and peculiar gifts of god , to confirm the truth of the word , and to establish his people in the faith of the messias , who is now exhibited unto us both in the testament , and also in the blood of our saviour jesus christ ) we are bewitched , and both abuse and offend the majesty of god , and also seduce , delude and cosen all such as by our perswasion , and their own light belief , give us credit . chap. v. that neither witches , nor any other , can either by words or hearbs , thrust into the mind of a sleeping man , what cogitations or dreams they list ; and whence magical dreams come . i grant there may be hearbs and stones found and known to the physitians , which may procure dreams ; and other hearbs and stones , &c. to make one bewray all the secrets of his mind , when his body sleepeth , or at least-wise to procure speech in sleep : but that witches or magicians have power by words , hearbs , and imprecations to thrust into the mind or conscience of man , what it shall please them , by vertue of their charmes , hearbs , stones or familiars , &c. according to the opinion of hemingius , i deny ; though therewithal i confess , that the devil both by day and also by night , travelleth to seduce man , and to lead him from god ; yea , and that no way more then this , where he placeth himself as god in the minds of them that are so credulous , to attribute unto him , or unto witches , that which is only in the office , nature , and power of god to accomplish . doth not daniel the prophet say , even in this case , it is the lord only that knoweth such secrets , as in exposition of dreams is required ? and doth not joseph repeat those very words to pharaohs officers , who consulted with him therein ? examples of divine dreams you may find a great number in the scriture ; such ( i mean ) as it pleased god to reveal his pleasure by . of physical dreams we may both read in authors , and see in our own experience dayly , or rather nightly . such dreams also as are casual , they are likewise usual , and come ( as hath been said ) through the multitude of affairs and business . those which in these dayes are called magical or diabolical dreams , may rather be called melancholical . for out of that black vapor in sleep , through dreams appeareth ( as aristotle saith ) some horrible thing , and as it were the image of an ugly devil : sometimes also other terrible visions , imaginations , counsels , and practises . as , where we read of a certain man , that dreamed there appeared one unto him that required him to throw himself into a deep pit , and that he should reap great benefit thereby at gods hands : so as the miserable wretch giving credit thereunto , performed the matter and killed himself . now i confess , that the interpretation or execution of that dream , was indeed diabolical ; but the dream was casual , derived from the heavy and black humor of melancholy . chap. vi. how men have been bewitched , cosened or abused by dreams to dig and seach for money . how many have been bewitched with dreams , and thereby made to consume themselves with digging and searching for money , &c. whereof they or some other have dreamt , i my self could manifest , as having known how many wise men have been that way abused by very simple persons , even where no dream hath been met withal , but waking dreams . and this hath been used heretofore , as one of the finest cosening feats ; insomuch as there is a very formal art thereof devised , with many excellent and superstitions and ceremonies thereunto belonging , which i will set down as briefly as may be . albeit that here in england , this proverb hath been current , to wit , dreams prove contrary : according to the answer of the priests boy to his master , who told his said boy , that he dreamt he kissed his tail : yea master ( saith he ) but dreams prove contrary , you must kiss mine . chap. vii . the art and order to he used in digging for money , revealed by dreams : how to procure pleasant dreams : of morning and midnight dreams . there must be made upon a hazel wand , three crosses , and certain words both blasphemous and impious , must be said over it ; and hereunto must be added certain characters , and barbarous names . and whilst the treasure is a digging , there must be read the psalms , de profundis , missa , misereatur nostri , requiem , pater noster , ave maria , et ne nos inducas in tentationem , sed libera nos à malo , amen . a porta inferni credo videre bona , &c. expectate dominum , requiem aeternam . and then a certain prayer . and if the time of digging be neglected , the devil will carry all the treasure away . see other more absolute conjurations for this purpose , in the word iidoni following . you shall finde in johannes baptista neapolitanus , divers receipts by heards and potions , to procure pleasant or fearful dreams ; and perfumes also to that effect : who affirmeth , that dreams in the dead of the night are commonly preposterous and monstrous ; and in the morning when the gross humors be spent , there happen more pleasant and certain dreams , the blood being more pure than at other times : the reason whereof is there expressed . chap. viii . sundry receipts and ointments made and used for the transportation of witches and other miraculous effects : an instance thereof reported and credited by some that are learned . it shall not be amiss here in this place , to repeat an ointment greatly to this purpose , rehearsed by the aforesaid johannes baptista neapolitanus , wherein , though he may be overtaken and cosened by an old witch , and made not only to believe , but also to report a false tail ; yet because it greatly overthroweth the opinion of m. mal. bodin , and such other , as write so absolutely in maintenance of witches transportations , i will set down his words in this behalf . the receipt is as followeth : the fat of young children , and seeth it with water in a brazen vessel , reserving the thickest of that which remaineth boyled in the bottome , which they lay up and keep , until occasion serveth to use it . they put hereunto eleoselinum , aconitum , frondes populeas , mountain parsly , wolves-bane , leaves of the poplar and soot . another receipt to the same purpose : sium , acarum vulgare , pentaphyllon , yellow water-cresses , common acorus , cinquefoil , the blood of a flitter-mouse , solanum somniferum & oleum , sleeping nightshade and oyle : they stampe all these together , and then they rub all parts of their bodies exceedingly , till they look red , and be very hot , so as the pores may be opened , and their flesh soluble and loose : they joyn herewithal , either fat , or oyl in stead thereof , that the force of the ointment may the rather pierce inwardly , and so be more effectual . by this means ( saith he ) in a moon-light night , they seem to be carryed in the air , to feasting , singing , dancing , kissing , culling , and other acts of venery , with such youths as they love and desire most : for the force ( saith he ) of their imagination is so vehement , that almost all that part of the brain , wherein the memory consisteth , is full of such conceits . and whereas they are naturally prone to believe any thing , so do they receive such impressions and stedfast imaginations into their minds , as even their spirits are altered thereby ; not thinking upon any thing else , either by day or by night . and this helpeth them forward in their imaginations , that their usual food is none other commonly but beets , roots , nuts , beans , pease , &c. now ( saith he ) when i considered throughly hereof , remaining doubtful of the matter , there fell into my hands a witch , who of her own accord did promise me to fetch me an errand out of hand from far countries , and willed all them , whom i had brought to witness the matter , to depart out of the chamber . and when she had undressed her self , and froted her body with certain ointments ( which action we beheld through a chink or little hole of the door ) she fell down through the force of those soporiferous or sleepy ointments into a most sound and heavy sleep ; so as we did break open the door , and did beat her exceedingly ; but the force of her sleep was such , as it took from her the sense of feeling ; and we departed for a time . now when her strength and powers were weary and decayed , she awoke of her own accord , and began to speak many vain and doting words , affirming , that she had passed over both seas and mountains ; delivering to us many untrue and false reports : we earnestly denyed them , she impudently affirmed them . this ( saith he ) will not so come to pass with every one , but only with old women that are melancholick , whose nature is extream cold , and their evaporation small : and they both perceive and remember what they see in that case and taking of theirs . chap. ix . a confutation of the former follies , as well concerning ointments , dreams &c. as also of the assembly of witches , and of their consultations and bankets at sundry places , and all in dreams . but if it be true that s. augustine saith , and many other writers , that witches nightwalkings are but phantasies and dreams ; then all the reports of their bargain , transporting , and meetings with diana , minerva , &c. are but fables ; and then do they lye that maintain those actions to be done in deed and verity , which in truth are done no way . it were marvel on the one side ( if those thing happened in dreams , which nevertheless the witches affirm to be otherwise ) that when those witches awake , they neither consider nor remember that they were in a dream . it were marvel that their ointments , by the physicians opinions having no force at all to that effect , as they confess which are inquisitors , should have such operation . it were marvel that their ointments cannot be found any where , saving only in the inquisitors books . it were marvel , that when a stranger is anointed therewith , they have sometimes , and yet not alwayes , the like operation as with witches ; which all the inquisitors confess . but to this last , fryer bartholomaeus saith , that the witches themselves , before they anoint themselves , do hear in the night time , a great noise of minstrels , which flye over them , with the lady of the fairies , and then they address themselves to their journey . but then i marvel again , that no body heareth nor seeth this troop of minstrels , especially riding in a moon-light night . it is marvel , that they that think this to be but in a dream , can be perswaded that all the rest is any other then dreams . it is marvel , that in dreams , witches of old acquaintance meet so just together , and conclude upon murthers , and receive ointments , roots , powders , &c. ( as witchmongers report they do , and as they make the witches confess ) and yet lye at home fast asleep . it is marvel , that such preparation is made for them ( as sprenger , bartholomew , and bodin report ) as well in noble-mens houses , as in alehouses ; and that they come in dreams , and eat up their meat : and the alewife specially is not wearyed with them for non-payment of their score , or false payment ; to wit , with imaginary money , which they say is not substantial , and that they talk not afterwards about the reckoning , and so discover the matter . and it is most marvel of all , that the hostess , &c. doth not sit among them , and take part of their good cheer : for so it is , that if any part of these their meetings and league be true , it is as true and as certainly proved and confessed , that at some alehouse , or some time at some gentlemans house , there is continual preparation made monethly for this assembly : as appeareth in s. germans story . chap. x. that most part of prophesies in the old testament were revealed in dreams : that we are not to look for such revelations : of some who have dreamt of that which hath come to pass : that dreams prove contrary . nebuchadnezzars rule to know a true expositor of dreams . it is held and maintained by divers , and gathered out of the of numbers , that all which was written or spoken by the prophets , among the children of israel ( moses excepted ) was propounded to them by dreams . and indeed it is manifest , that many things , which are thought by the unlearned to have been really finished , have been only performed by dreams and visions . as where solomon required of god the guift of wisdom , that was ( i say ) in a dream : and also , where he received promise of the continuance of the kingdom of israel in his line . so was isaiah's vision , in the . of his prophesie : as also that of ezekiel the . finally , where jeremiah was commanded to hide his girdle in the clift of a rock at the river euphrates in babylon ; and that after certain dayes , it did there putrifie , it must needs be in a dream ; for jeremiah was never ( or at leastwise not then ) at babylon . we that are christians must not now slumber and dream , but watch and pray , and meditate upon our salvation in christ both day and night . and if we expect revelations in our dreams , now , when christ is come , we shall deceive our selves ; for in him are fulfilled all dreams and prophesies . howbeit , bodin holdeth , that dreams and visions continue till this day , in as miraculous manner as ever they did . if you read artemidorus , you shall read many stories of such as dreamt of things that afterwards came to pass . but he might have cited a thousand for one that fell out contrary ; for , as for such dreams among the jews themselves as had not extraordinary visions miraculously exhibited unto them by god , they were counted coseners , as may appear by these words of the prophet zechary , surely the idols have spoken vanity , and the soothsayers have seen a lye , and the dreamers have told a vain thing . according to solomons saying , in the multitude of dreams and vanities are many words . it appeareth in jeremiah . that the false prophets , whilest they illuded the people with lyes , counterfeiting the true prophets , used to cry out , dreams , dreams ; we have dreamed a dream , &c. finally , nebuchadnezzar teacheth all men to know a true expositor of dreams ; to wit , such a one as hath his revelation from god ; for he can ( as daniel did ) repeat your dream before you discover it ; which thing , it any expounder of dreams can do at this day , i will believe him . book xi . chap. i. the hebrew word nahas expounded ; of the art of augury ; who invented it ; how slovenly a science it is ; the multitude of sacrifices , and sacrifices of the heathen , and the causes thereof . nahas , is to observe the flying of birds , and comprehendeth all such other observations , where men do guesse upon uncertain toyes . it is found in deut. . and in chron. . and elsewhere . of this art of augury , tyresias the king of the thebans is said to be the first inventor ; but tages first published the discipline thereof , being but a little boy , as cicero reporteth out of the books of the hetruscans themselves . some points of this art are more high and profound then some others , and yet are they more homely and slovenly then the rest ; as namely , the divination upon the entrails of beasts , which the gentiles in their sacrifices specially observed . insomuch as marcus varro , seeing the absurdity thereof , said , that these gods were not only idle , but very slovens , that used so to hide their secrets and councels in the guts and bowels of beasts . how vainly , absurdly , and superstitiously the heathen used this kind of divination in their sacrifices , is manifested by their actions and ceremonies in that behalf practised , as well in times past , as at this hour . the aegyptians had several sorts and kinds of sacrifices : the romans had almost as many : the grecians had not so few as they : the persians and medes were not behind them : the indians and other nations have at this instant their sacrifices full of variety , and more full of barbarous impiety ; for in sundry places , these offer sacrifices to the devil , hoping thereby to move him to lenity ; yea , these commonly sacrifice such of their enemies , as they have taken in war : as we read that the gentiles in ancient time did offer sacrifice , to appease the wrath and indignation of their feigned gods . chap. ii. of the jews sacrifice to moloch , a discourse thereupon , and of purgatory . the jews used one kind of diabolical sacrifice , never taught them by moses , namely , to offer their children to moloch , making their sons and their daughters to run through the fire : supposing such grace and efficacy to have been in that action , as other witches affirm to be in charmes and words ; and therefore among other points of witchcraft , this is specially and namely forbidden by moses . we read of no more miracles wrought hereby , then by any other kind of witchcraft in the old or new testament expressed . it was no ceremony appointed by god , no figure of christ ; perhaps it might be a sacrament , or rather a figure of purgatory , the which place was not remembred by moses . neither was there any sacrifice appointed by the law for the relief of israelites souls that there should be tormented . which without all doubt should not have been omitted , if any such place of purgatory had been then , as the pope hath lately devised for his private and special lucre . this sacrificing to moloch ( as some affirm ) was usual among the gentiles , from whence the jews brought it into israel ; and there ( of likelyhood ) the eutichists learned the abomination in that behalf . chap. iii. the canibals cruelty : of popish sacrifices exceeding in tyranny the jews or gentiles . the incivility and cruel sacrifices of popish priests do yet exceed both the jew and the gentile ; for these take upon them to sacrifice christ himself . and to make their tyranny the more apparent , they are not contented to have killed him once , but dayly and hourly torment him with new deaths ; yea they are not ashamed to swear , that with their carnal hands they tear his humane substance , breaking it into small gobbets ; and with their external teeth chew his flesh and bones , contrary to divine or humane nature ; and contrary to the prophesie , which saith , there shall not a bone of him be broken . finally , in the end of their sacrifices ( as they say ) they eat him up raw , and swallow down into their guts every member and parcel of him : and last of all , that they convey him into the place where they bestow the residue of all that which they have devoured that day . and this same barbarous impiety exceedeth the cruelty of all others ; for all the gentiles consumed their sacrifices with fire , which they thought to be holy . chap. iv. the superstition of the heathen about the element of fire , and how it grew in such reverence among them ; of their corruptions , and that they had some inkling of the godly fathers doings in that behalf . as touching the element of fire , and the superstition thereof about those businesses , you shall understand , that many superstitious people of all nations have received , and reverenced , as the most holy thing among their sacrifices ; insomuch ( i say ) as they have worshipped it among their gods , calling it orimasda ( to wit ) holy fire , and divine light : the greeks called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the romans , vesta , which is , the fire of the lord. surely they had heard of the fire that came down from heaven , and consumed the oblations of the fathers ; and they understood it to be god himself : for there came to the heathen , the bare names of things , from the doctrine of the godly fathers and patriarches , and those so obscured with fables , and corrupted with lyes , so overwhelmed with superstitions , and disguised with ceremonies , that it is hard to judge from whence they came . some cause thereof ( i suppose ) was partly the translations of governments , whereby one nation learned folly of another ; and partly blind devotion , without knowledge of gods word ; but specially the want of grace , which they sought not for , according to gods commandement and will. and that the gentiles had some inkling of the godly fathers doings , may diversly appear . do not the muscovits , and indian prophets at this day , like apes , imitate esay ? because he went naked certain years , they forsooth counterfeit madness , and drink potions for that purpose ; thinking that whatsoever they say in their madness , will certainly come to pass . but hereof is more largely discoursed before in the word kasam . chap. v. of the roman sacrifices : of the estimation they had of the augury ; of the twelve tables . the romans , even after they were grown to great civility , and enjoyed a most flourishing state and common-wealth , would sometimes sacrifice themselves , sometimes their children , sometimes their friends , &c. consuming the same with fire , which they thought holy . such estimation ( i say ) was attributed to that of divination upon the entrails of beasts , &c. at rome , the chief princes themselves exercised the same ; namely , romulus , fabius maximum , &c. insomuch as there was a decree made there , by the whole senate , that six of the chiefe magistrates sons should from time to time be put forth , to learn the mystery of these arts of augury and divination , at hetruria , where the cunning and knowledge thereof most abounded . when they came home well informed and instructed in this art , their estimation and dignity was such , as they were accounted , reputed , and taken to be the interpreters of the gods , or rather between the gods and them . no high priest , nor any other great officer was elected , but these did absolutely nominate them , or else did exhibit the names of two , whereof the senate must choose the one . in their ancient laws were written these words : prodigia & portenta ad hetruscos aruspices ( si senatus jusserit ) deferunto , hetruriaeque principes disciplinam discunto , quibus divis decreverunt , procuranto , isdem fulgura & ostenta pianto , auspicia servanto , auguri parento : the effect of which words are this , let all prodigious and portentous matters be carryed to the soothsayers of hetruria , at the will and commandement of the senate ; and let the young princes be sent to hetruria , there to learn that discipline , or to be instructed in that art and knowledge . let there be always some solicitor , to learn with what gods they have decreed or determined their matters ; and let sacrifices be made unto them in times of lightening , or at any strange or supernatural shew . let all such conjecturing tokens be observed ; whatsoever the soothsayer commandeth , let it be religiously obeyed . chap. vi. colledges of augurers , their office , their number , the signification of augury , that the practisers of that art were coseners ; their profession , their places of exercise , their apparel , their superstition . romulus erected three colledges or centuries of those kinds of soothsayers , which only ( and none other ) should have authority to expound the minds and admonishment of the gods . afterwards that number was augmented to five , and after that to nine : for they must needs be odd . in the end they increased so fast , that they were fain to make a decree for stay , from the further proceeding in those erections ; like to our statute of mortmaine . howbeit , sylla ( contrary to all orders and constitutions before made ) increased that number to four and twenty . and though augurium be most properly that divination which is gathered by birds ; yet because this word nahas comprehendeth all other kinds of divination , as extispicium , aruspicium , &c. which is as well the guessing upon the entrails of beasts , as divers other wayes : omitting physiognomy and palmestry , and such like , for the tediousness and folly thereof ; i will speak a little of such arts as were above measure regarded of our elders ; neither mind i to discover the whole circumstance , but to refute the vanity thereof , and specially of the professors of them , which are and alwayes have been cousening arts , and in them contained both special and several kinds of witchcrafts : for the masters of these faculties have ever taken upon them to occupy the place and name of god ; blasphemously ascribing unto themselves his omnipotent power to foretel , &c. whereas in truth , they could or can do nothing , but make a shew of that which is not . one matter , to bewray their cosening , is ; that they could never work nor foreshew any thing to the poor or inferior sort of people : for portentous shews ( say they ) alwayes concerned great estates . such matters as touched the baser sort , were inferior causes ; which the superstition of the people themselves would not neglect to learn. howbeit , the professors of this art descended not so low , as to communicate with them : for they were priests ( which in all ages and nations have been jolly fellows ) whose office was , to tell what should come to pass , either touching good luck , or bad fortune ; to expound the minds , admonitions , warnings and threatnings of the gods , to foreshew calamities , &c. which might be ( by their sacrifices and common contrition ) removed and qualified . and before their entrance into that action , they had many observations , which they executed very superstitiously ; pretending that every bird and beast , &c. should be sent from the gods as fore-shewers of somewhat . and therefore first they used to choose a clear day , and fair weather to do their business in : for the which their place was certainly assigned , as well in rome as in hetruria , wherein they observed every quarter of the element , which way to look , and which way to stand , &c. their apparel was very priest-like , of fashion altered from all others , specially at the time of their prayers , wherein they might not omit a word nor a syllable : in respect whereof one read the service , and all the residue repeated it after him , in the manner of a procession . chap. vii . the times and seasons to exercise augury , the manner and order thereof , of the ceremonies thereunto belonging . no less regard was there had of the times of their practice in that ministery : for they must begin at midnight , and end at noon , not travelling therein in the decay of the day , but in the increase of the same ; neither in the sixth or seventh hour of the day , nor yet after the moneth of august ; because then young birds then flie about , and are diseased and unperfect , mounting their feathers , and flying out of the countrey : so as no certain guess is to be made of the gods purposes by them at those seasons . but in their due times they standing with a bowed wand in their hand , their face toward the east , &c. in the top of an high tower , the weather being clear , watch for birds , noting from whence they came , and whither they fly , and in what sort they wag their wings , &c. chap. viii . upon what signs and tokens augurers did prognosticate ; observations touching the inward and outward parts of beasts , with notes of beasts behaviour in the slaughter-house . these kind of witches , whom we have now in hand , did also prognosticate good or bad luck , according to the soundness or imperfection of the entrails of beasts ; or according to the superfluities or infirmities of nature ; or according to the abundance of humours unnecessary , appearing in the inward parts and bowels of the beasts sacrificed : for as touching the outward parts , it was always provided and fore-seen , that they should be without blemish . and yet there were many tokens and notes to be taken of the external actions of those beasts , at the time of sacrifice : as if they would not quietly be brought to the place of execution , but must be forcibly hailed ; or if they brake loose ; or if by hap , cunning or strength they withstood the first blow , or if after the butchers blow they leaped up , roared , stood fast ; or being fallen , kicked , or would not quietly die , or bled not well ; or if any ill news had been heard , or any ill sight seen at the time of slaughter or sacrifice : which were all significations of ill luck and unhappy success . on the other side , if the slaughter man performed his office well , so as the beast had been well chosen , not infected , but whole and sound , and in the end fair killed , all had been safe : for then the gods smiled . chap. ix . a confutation of augury ; plato his reverend opinion thereof , of contrary events , and false predictions . but what credit is to be attributed to such toyes and chances , which grow not of nature , but are gathered by the superstition of the interpreters ? as for birds , who is so ignorant that conceiveth not , that one flyeth one way , another another way , about their private necessities ? and yet are the other divinations more vain and foolish . howbeit , plato thinketh a common-wealth cannot stand without this art , and numbereth it among the liberal sciences . these fellows promised pompy , cassius , and caesar , that none of them should die before they were old , and that in their own houses , and in great honour ; and yet they all died clean contrarily . howbeit doubtless , the heathen in this point were not so much to be blamed , as the sacrificing papists : for they were directed hereunto without the knowledge of gods promises , neither knew they the end why such ceremonies and sacrifices were instituted ; but only understood by an uncertain and slender report , that god was wont to send good or ill success to the children of israel , and to the old patriarchs and fathers , upon his acceptance or disallowance of their sacrifices and oblations . but men in all ages have been so desirous to know the effect of their purposes , the sequel of things to come , and to see the end of their fear and hope ; that a silly witch , which hath learned any thing in the art of cosenage , may make a great many jolly fools . chap. x. the cosening art of sortilege or lottery , practised especially by aegyptian vagabonds , of allowed lots , of pythagoras his lot , &c. the counterfeit aegyptians , which were indeed cosening vagabonds , practising the art called sortilegium , had no small credit among the multitude : howbeit , their divinations were as was their fast and loose , and as the witches cures and hurts , and as the sooth-sayers answers , and as the conjurers raising up of spirits , and as apollo's or grace's oracles , and as the jugglers knacks of legierdemain , and as the papists exorcisms , and as the witches charms , and as the counterfeit visions , and as the coseners knaveries , hereupon it was said , non inveniatur inter vos menahas , that is , sortilegus , which were like to these aegyptian coseners . as for other lots , they were used , and that lawfully , as appeareth by jonas and others that were holy men , and as may be seen among all common-wealths , for the deciding of divers controversies , &c. wherein thy neighbour is not misused , nor god any way offended . but in truth i think , because of the cosenage that so easily may be used herein , god forbad it in the common-wealth of the jews , though in the good use thereof it was allowed in matters of great weight ; as appeareth both in the old and new testament ; and that as well in doubtful cases and distributions , as in elections , and inheritances , and pacification of variances . i omit to speak any thing of the lots comprised in verses , concerning the luck ensuing , either of virgil , homer , or any other , wherein fortune is gathered by the sudden turning unto them : because it is a childish and ridiculous toy , and like unto childrens play at primus , secundus , or the game called the philosophers table : but herein i will refer you to the bable it self , or else to bodin , or to some such sober writen thereupon , of whom there is no want . there is a lot also called pythagora's lot , which ( some say ) aristotle believed : and that is , where the characters of letters have certain proper numbers ; whereby they divine ( through the proper names of men ) so as the numbers of each letter being gathered in a sum , and put together , give victory to them whose sum is the greater , whether the question be of warr , life , matrimony , victory , &c. even as the unequal number of vowels in proper names portendeth lack of sight , halting , &c. which the god-fathers and god-mothers might easily prevent , if the case stood so . chap. xi . of the cabalistical art , consisting of traditions and unwritten varieties learned without book , and of the division thereof . here is also place for the cabalistical art , consisting of unwritten verities , which the jews do believe and brag , that god himself gave to moses in mount-sinai ; and afterwards was taught only with lively voyce , by degrees of succession , without writing , until the time of esdras ; even the scholars of archippus did use wit and memory in stead of books . they divide this in twain ; the one expoundeth with philosophical reason the secrets of the law and the bible , wherein ( they say ) that solomon was very cunning ; because it is written in the hebrew stories , that he disputed from the cedar to libanus , even to the hysope , also of birds , beasts , &c. the other is , as it were , a symbolical divinity of the highest contemplation , of the divine and angelike vertues , of holy names and signs ; wherein the letters , numbers , figures , things and arms , the pricks over the letters , the lines , the points , and the accents do all signifie very profound things and great secrets . by these arts the atheists suppose moses wrote all his miracles , and that hereby they have power over angels and devils , as also to do miracles : yea , and that hereby all the miracles that either any of the prophets , or christ himself wrought , were accomplished . but c. agrippa having searched to the bottom of this art , saith , it is nothing but superstition and folly . otherwise you may be sure christ would not have hidden it from his church : for this cause the jews were so skilful in the names of god , but there is none other name in heaven or earth , in which we might be saved , but jesus : neither is that meant by his bare name , but by his vertue and goodness towards us . these cabalists do further brag , that they are able hereby , not only to find out and know the unspeakable mysteries of god , but also the secrets which are above scripture ; whereby also they take upon them to prophesie , and to work miracles : yea hereby they can make what they list to be scripture ; as valeria proba did pick certain verses out of virgile , alluding them to christ . and therefore these their revolutions are nothing but allegorical games , which idle men busied in letters , points , and numbers , ( which the hebrew tongue easily suffereth ) devise to delude and cosen the simple and ignorant . and this they call alphabetary or arithmetical divinity , which christ shewed to his apostles only , and which paul saith , he speaketh but among perfect men ; and being high mysteries are not to be committed unto writing , and so made popular . there is no man that readeth any thing of this cabalistical art , but must needs think upon the popes cunning practices in this behalf , who hath in scrinio pectoris , not only the exposition of all laws , both divine and humane , but also authority to add thereunto , or to draw back there-from at his pleasure : and this may he lawfully do even with the scriptures , either by addition or substraction , after his own pontifical liking . as for example , he hath added the apocrypha ( whereunto he might as well have joyned s. augustine's works , or the course of the civil law , &c. ) again , he hath diminished from the decalogue or ten commandements , not one or two words , but a whole precept , namely the second , which it hath pleased him to dash out with his pen : and truly he might as well by the same authority have rased out of the testament s. mark 's gospel . chap. xii . when , how , and in what sort sacrifices were first ordained , and how they were prophaned , and how the pope corrupeth the sacraments of christ . at the first god manifested to our father adam , by the prohibition of the apple , that he would have man live under a law , in obedience and submission ; and not to wander like a beast without order or discipline . and after man had transgressed , and deserved thereby gods heavy displeasure , yet his mercy prevailed ; and taking compassion upon man , he promised the messias , who should be born of a woman , and break the serpents head : declaring by evident testimonies , that his pleasure was that man should be restored to savour and grace , through christ : and binding the mindes of men to this promise , and to be fixed upon their messias , established figures and ceremonies wherewith to nourish their faith , and confirmed the same with miracles , prohibiting and excluding all mans devices in that behalf . and upon his promise renewed , he enjoyned ( i say ) and erected a new form of worship , whereby he would have his promises constantly beheld , faithfully believed , and reverently regarded . he ordained six sorts of divine sacrifices ; three propitiatory , not as meriting remission of sins , but as figures of christs propitiation : the other three were of thanksgiving . these sacrifices were full of ceremonies , they were powdered with consecrated salt , and kindled with fire , which was preserved in the tabernacle of the lord : which fire ( some think ) was sent down from heaven . god himself commanded these rites and ceremonies to our fore-fathers , noah , abraham , isaac , jacob , &c. promising therein both the amplification of their families , and also their messias . but in tract of time ( i say ) wantonness , negligence , and contempt , through the instigation of the devil , abolished this institution of god : so as in the end , god himself was forgotten among them , and they became pagans and heathens , devising their own ways , until every countrey had devised and erected both new sacrifices , and also new gods particular unto themselves . whose example the pope followeth , in prophaning of christs sacraments , disguising them with his devices and superstitious ceremonies , contriving and comprehending therein the folly of all nations : the which , because little children do now perceive and scorn , i will pass over , and return to the gentiles , whom i cannot excuse of cosenage , superstition , nor yet of vanity in this behalf : for if god suffered false prophets among the children of israel , being gods peculiar people , and hypocrites in the church of christ , no marvel if there were such people amongst the heathen which neither professed nor knew him . chap. xiii . of the objects whereupon the augurers used to prognosticate , with certain cautions and notes . the gentiles , which treat of this matter , repeat an innumerable multitude of objects , whereupon they prognosticate good or bad luck . and a great matter is made of sneezing , wherein the number of sneezings and the time thereof is greatly noted ; the tingling in the finger , the elbow , the toe , the knee , &c. are singular notes also to be observed in this art ; though specially herein are marked the flying of fowls , and meeting of beasts , with this general caution , that the object or matter whereon men divine , must be sudden and unlocked for : which regard , children and some old fools have to the gathering prim-roses , true-loves , and four-leaved grass : item , the person unto whom such an object offereth it self unawares ; item , the intention of the diviner , whereof the object which is met , is referred to augury ; item , the hour in which the object is without fore-knowledge upon the sudden met withal , and so forth . pliny reporteth that gryphes flie alwayes to the place of slaughter , two or three dayes before the battel is fought ; which was seen and tryed at the battel of troy ; and in respect thereof , the gryphe was allowed to be the chief bird of augury . but among the innumerable number of the portentous beast , fowls , serpents , and other creatures , the toad is the most excellent object , whose ugly deformity signifieth sweet and amiable fortune : in respect whereof some superstitious witches preserve toads for their familiars . and some one of good credit ( whom i could name ) having convented the witches themselves , hath starved divers of their devils , which they kept in boxes in the likeness of toads . plutarch cheronaeus saith , that the place and site of the signs that we receive by augury , are specially to be noted : for if we receive them on the left side , good luck ; if on the right side , ill luck insueth : because terrene and mortal things are opposite and contrary to divine and heavenly things ; for that which the gods deliver with the right hand , falleth to our left side ; and so contrariwise . chap. xiv . the division of augury ; persons admittable into the colledges of augury ; of their superstition . the latter diviners in these mysteries , have divided their soothsayings into twelve superstitions , as augustinus niphus termeth them . the first is prosperity ; the second , ill luck , as when one goeth out of his house , and seeth an unlucky beast lying on the right side of his way ; the third is destinie ; the fourth is fortune ; the fifth is ill hap , as when an infortunate beast feedeth on the right side of your way ; the sixt is utility ; the seventh is hurt ; the eight is called a cautel , as when a beast followeth one , and stayeth at any side , not passing beyond him , which is a sign of good luck ; the ninth is infelicity , and that is contrary to the eight , as when the beast passeth before one ; the tenth is perfection ; the eleventh is imperfection ; the twelft is confusion . thus farre he . among the romans none could be received into the colledge of augurers that had a bile , or had been bitten with a dog , &c. and at the times of their exercise , even at noon-days , they lighted candles . from whence the papists convey unto their church those points of infidelity . finally , their observations were so infinite and ridiculous , that there flew not a sparkle out of the fire , but it betokened somewhat . chap. xv. of the common peoples fond and superstitious collections and observations . amongst us there be many women , and effeminate men ( marry papists alwayes , as by their superstition may appear ) that make great divinations upon the shedding of salt , wine , &c. and for the observation of dayes and hours use as great witchcraft as in any thing : for if one chance to take a fall from a horse , either in a slippery or stumbling way , he will note the day and hour , and count that time unlucky for a journey . otherwise , he that receiveth a mischance , will consider whether he met not a cat , or a hare , when he went first out of his doores in the morning ; or stumbled not at the threshhold at his going out ; or put not on his shirt the wrong side outwards ; or his left shooe on his right foot , which augustus caesar reputed for the worst luck that might befal . but above all other nations ( as martinus de arles witnesseth ) the spaniards are most superstitious herein ; and of spain , the people of the province of lusitania is the most fond : for one will say , i had a dream to night , or a crow croaked upon my house , or an owl flew by me , and screeched , ( at which augury lucius sylla took his death ) , or a cock crew contrary to his hour . another saith , the moon is at the prime ; another , that the sun rose in a cloud and looked pale , or a star shot and shined in the air ; or a strange cat came into the house ; or a hen fell from the top of the house . many will go to bed again , if they sneeze before their shooes be on their feet ; some will hold fast their left thumb in their right hand when they hickot ; or else will hold their chin with their right hand whiles a gospel is sung . it is thought very ill luck of some , that a child , or any other living creature , should pass between two friends as they walk together ; for they say it portendeth a division of friendship . among the papists themselves , if any hunters , as they were a hunting , chanced to meet a frier , or a priest , they thought it so ill luck , as they would couple up their hounds , and go home , being in despair of any further sport that day . marry if they had used venery with a begger , they should win all the money they played for that day at dice. the like folly is to be imputed unto them that observe ( as true or probable ) old verses , wherein can be no reasonable cause of such effects which are brought to pass only by gods power , and at his pleasure . of this sort be these that follow : vincenti festo si sol radiet memor esto . englished by abraham fleming : remember on s. vincents day , if that the sun his beams display . clara dies pauli bona tempora denotat anni . englished by abraham fleming : if paul th' apstoles day be clear , it doth fore-shew a lucky year . si sol splendescat mariâ purificante , major erit glacies post festum quàm fuit antc . englished by abraham fleming : if maries purifying day be clear and bright with sunny ray , then frost and cold shall be much more after the feast than was before . serò rubens coelum cras indicat esse serenum ; si manè rubescit , ventus vel pluvia crescit . englished by abraham fleming : the skie being red at evening , fore-shews a fair and clear morning ; but if the morning riseth red , of wind or rain we shall be sped . some stick a needle or a buckle into a certain tree , neer to the cathedral church of s. christopher , or of some other saint , hoping thereby to be delivered that year from the headach . item , maids forsooth hang some of their hair before the image of s. urbane , because they would have the rest of the hair grow long and be yellow . item , women with child run to church , and tie their girdles or shooe-lachets about a bell , and strike upon the same thrice , thinking that the sound thereof hasteth their good delivery . but sithence , these things begin to touch the vanities and superstitions of incantations , i will refer you thither , where you shall see of that stuffe abundance , beginning at the word habar . chap. xvi . how old writers vary about the matter , the manner , and the means , whereby things augurifical are moved . theophrastus and themistius affirm , that whatsoever happeneth unto man suddenly and by chance , cometh from the providence of god. so as themistius gathereth , that men in that respect prophesie , when they speak what cometh in their brain upon the sudden , though not knowing or understanding what they say . and that seeing god hath a care for us , it agreeth with reason ( as theophrastus saith ) that he shew us by some mean whatsoever shall happen : for with pythagoras he concludeth , that all foreshews and auguries are the voyces and words of god , by the which he foretelleth man the good or evil that shall betide . trismegistus affirmeth , that all augurifical things are moved by devils ; porphyrie saith by gods , or tather good angels , according to the opinion of plotinus and jamblichus . some other affirm , they are moved by the moon wandring through the twelve signs of the zodiake , because the moon hath dominion in all sudden matters . the aegyptian astronomers hold , that the moon ordereth not those portentous matters , but stella errans , a wandering star , &c. chap. xvii . how ridiculous an art augury is ; how cato mocked it ; aristotle's reason against it ; fond collections of augurers , who allowed , and who disallowed it . verily all these observations being neither grounded on gods word , nor physical or philosophical reason , are vanities , superstitions , lyes , and meer witchcraft ; as whereby the world hath long time been , and is still abused and cosened . it is written , non est vestrum scire tempora & momenta , &c. it is not for you to know the times and seasons , which the father hath put in his own power . the most godly men and the wisest philosophers have given no credit hereunto . s. augustine saith , qui his divinationibus credit , sciat se fidem christianam & baptismum praevaricasse , & paganum deique inimicum esse . he that gives credit to these divinations , let him know that he hath abused the christian faith and his baptism , and is a pagan , and an enemy to god. one told cato , that a rat had carryed away and eaten his hose , which the party said was a wonderful sign . nay ( said cato ) i think not so ; but if the hose had eaten the rat , that had been a wonderful token indeed . when nonius told cicero that they should have good success in battle , because seven eagles were taken in pompies camp , he answered thus ; no doubt it will be even so , if that we chance to fight with pies . in like case also he answered labienus , who prophesied like success by such divinations , that through the hope of such toyes , pompy lost all his pavillions not long before . what wise man would think , that god would commit his councel to a daw , an owl , a swine , or a toad ; or that he would hide his secret purposes in the dung and bowels of beasts ? aristotle thus reasoneth ; augury or divinations are neither the causes nor effects of things to come ; ergo , they do not thereby foretel things truly , but by chance . as if i dream that my friend will come to my house , and he cometh indeed : yet neither dream nor imagination is more the cause of my friends coming than the chattering of a pie. when hannibal overthrew marcus marcellus , the beast sacrificed wanted a piece of his heart ; therefore forsooth marius when he sacrificed at utica , and the beast lacked his liver , he must needs have the like success . these are their collections , and as vain as if they said , that the building of tenderden-steeple was the cause of goodwines-sands , or the decay of sandwich-haven . s. augustine saith , that these observations are most superstitious . but we read in the fourth psalm , a sentence which might disswade any christian from this folly and impiety ; o ye sons of men , how long will ye turn my glory into shame , loving vanity , and seeking lies ? the like is read in many other places of scripture . of such as allow this folly , i can commend pliny best , who saith , that the operation of these auguries is as we take them : for if we take them in good part , they are signs of good luck ; if we take them in ill part , ill luck followeth ; if we neglect them , and weigh them not , they do neither good nor harm . thomas of aquine reasoneth in this wise ; the stars , whose course is certain , have greater affinity and community with mans actions , than auguries ; and yet our doings are neither directed nor proceed from the starrs ; which thing also ptolomey witnesseth , saying sapiens dominabitur astris , a wiseman over-ruleth the starrs . chap. xviii . pond distinctions of the heathen writers concerning augury . the heathen made a distinction between divine , natural , and casual auguries . divine auguries were such , as men were made believe were done miraculously , as when dogs spake , as at the expulsion of tarquinius out of his kingdom ; or when trees spake , as before the death of caesar ; or when horses spake , as did a horse whose name was zanthus . many learned christians confess , that such things as may indeed have a divine cause , may be called divine auguries , or rather fore-warnings of god , and tokens either of his blessings or discontentation ; as the star was a token of a safe passage to the magicians that sought christ ; so was the cock-crowing an augury to peter for his conversion . and many such other divinations or auguries ( if it be lawful so to term them ) are in scriptures to be found . chap. xix . of natural and casual augury , the one allowed , and the other disallowed . natural augury is a physical or philosophical observation ; because humane and natural reason may be yielded for such events : as if one hear the cock crow many times together , a man may guess that rain will follow shortly , as by the crying of rooks , and by their extraordinary using of their wings in their flight , because through a natural instinct , provoked by the impression of the heavenly bodies , they are moved to know the times , according to the disposition of the weather , as it is necessary for their natures . and therefore jeremy saith , milvus in coelo cognovit tempus suum . the physitian may argue a strength towards his patient , when he heareth him sneeze twice , which is a natural cause to judge by , and conjecture upon . but sure it is meer casual , and also very foolish and incredible , that by two sneezings , a man should be sure of good luck or success in his business ; or by meeting of a toad , a man should escape a danger , or atchieve an enterprise , &c. chap. xx. a confutation of casual augury which is meer witchcraft , and upon what uncertainty those divinations are grounded . what imagination worketh in man or woman , many leaves would not comprehend ; for as the qualities thereof are strange , and almost incredible , so would the discourse thereof be long and tedious , whereof i had occasion to speak elsewhere . but the power of our imagination extendeth nor to beasts , nor reacheth to birds , and therefore pertaineth not hereunto . neither can the chance for the right or left side be good or bad luck in it self . why should any occurrent or augury be good , because it cometh out of that part of the heavens , where the good or beneficial stars are placed ? by that reason , all things should be good and happy that live on that side , but we see the contrary by experience , and as commonly as that . the like absurdity and error is in them that credit those divinations , because the stars over the ninth house have dominion at the time of augury . if it should betoken good luck , joy or gladness , to hear a noise in the house , when the moon is in aries : and contrariwise , if it be a sign of ill luck , sorrow , or grief for a beast to come into the house , the moon being in the same sign : here might be found a foul error and contrariety . and for somuch as both may happen at once , the rule must needs be false and ridiculous . and if there were any certain rules or notes to be gathered in these divinations , the abuse therein is such , as the word of god must needs be verified therein ; to wit , i will destroy the tokens of soothsayers , and make them that conjecture , fools . chap. xxi . the figure-casters are witches ; the uncertainty of their art , and of their contradictions ; cornelius agrippa's sentence against judicial astrologie . these casters of figures may be numbered among the cosening witches , whose practice is above their reach , their purpose to gain , their knowledge stoln from poets , their uncertain and full vanity , more plainly derided in the scriptures , than any other folly . and thereupon many other trifling vanities are rooted and grounded , as physiognomy , palmestry , interpreting of dreams , monsters , auguries , &c. the professors whereof confess this to be the necessary key to open the knowledge of all their secrets . for these fellows erect a figure of the heavens , by the exposition whereof ( together with the conjectures of similitudes and signs ) they seek to find out the meaning of the significators , attributing to them the ends of all things , contrary to truth , reason , and divinity : their rules being so inconstant , that few writers agree in the very principles thereof . for the rabbbins , the old and new writers , and the very best philosophers dissent in the chief grounds thereof , differing in the propriety of the houses , whereout they wring the fore-telling of things to come , contending even about the number of spheres , being not yet resolved how to erect the beginnings and ends of the houses : for ptolomy maketh them after one sort , campanus after another , &c. and as alpetragus thinketh , that there be in the heavens divers movings as yet to men unknown , so do others affirm ( not without probability ) that there may be stars and bodies , to whom these movings may accord , which cannot be seen , either through their exceeding highness , or that hitherto are not tryed with any observation of the art. the true motion of mars is not yet perceived , neither is it possible to find out the true entring of the sun into the equinoctal points . it is not denied , that the astronomers themselves have received their light , and their very art from poets , without whose fables the twelve signs , and the northerly and southerly figures had never ascended into heaven . and yet ( as c. agryppa saith ) astrologers do sive , cosen men , and gain by these fables , whiles the poets , which are the inventers of them , do live in beggery . the very skilfullest mathematicians confess , that it is impossible to find out any certain thing concerning the knowledge of iudgments , as well for the innumerable causes which work together with the heavens , being altogether , and one with the other to be considered : as also because influences do not constrain but incline : for many ordinary and extraordinary occasions do interrupt them ; as education , custom , place , honesty , birth , blood , sickness , health , strength , weakness , meat , drink , liberty of mind , learning , &c. and they that have written the rules of judgment , and agreee neerest therein , being of equal authority and learning , publish so contrary opinions upon one thing , that it is unpossible for an astrologian to pronounce a certainty upon so variable opinions ; and otherwise , upon so uncertain reports no man is able to judge herein . so as ( according to ptolomy ) the fore-knowledge of things to come by the stars , dependeth as well upon the affections of the mind , as upon the observation of the planets , proceeding rather from chance than art , as whereby they deceive others , and are deceived themselves also . chap. xxii . the subtilty of astrologers to maintain the credit of their art ; why they remain in credit , certain impieties contained in astrologers assertions . if you mark the cunning ones , you shall see them speak darkly of things to come , devising by artificial subtilty , doubtful prognostications , easily to be applyed to every thing , time , prince , and nation ; and if any thing come to pass according to their divinations , they fortifie their old prognostications with new reasons . nevertheless , in the multitude and variety of stars , yea even in the very midst of them , they finde out some places in a good aspect , and some in an ill ; and take occasion hereupon to say what they list , promising unto some men honour , long life , wealth , victory , children , marriage , friends , offices , and finally , everlasting felicity : but if with any they be discontented , they say the stars be not favourable to them , and threaten them with hanging , drowning , beggery , sickness , misfortune , &c. and if one of these prognostications fall out right , then they triumph above measure . if the prognosticators be found to forge and lye alwayes ( without such fortune as the blind man had in killing the crow ) they will excuse the matter , saying , that sapiens dominatur astris , whereas ( according to agrippas words ) neither the wiseman ruleth the stars , nor the stars the wiseman , but god ruleth them both . corn. tacitus saith , that they are a people disloyal to princes , deceiving them that believe them . and varro saith , that the vanity of all superstitions floweth out of the bosome of astrology . and if our life and fortune depend not on the stars , then it is to be granted , that the astrologers seek where nothing is to be found . but we are so fond , mistrustful and credulous , that we fear more the fables of robin good-fellow , astrologers , and witches , and believe more the things that are not , than the things that are . and the more unpossible a thing is , the more we stand in fear thereof ; and the less likely to be true , the more we believe it . and if we were not such , i think with cornelius agrippa , that these diviners , astrologers , conjurers , and coseners would dye for hunger . and our foolish light belief , forgetting things past , neglecting things present , aad very hasty to know things to come , doth so comfort and maintain these coseners ; that whereas in other men , for making one lye , the faith of him that speaketh is so much mistrusted , that all the residue being true is not regarded : contrariwise , in these cosenages among our divinors , one truth spoken by hap , giveth such credit to all their lyes , that ever after we believe whatsoever they say , how incredible , impossible or false soever it be . sir thomas moore saith , they know not who are in their own chambers , neither who maketh themselves cockolds , that take upon them all this cunning , knowledge and great foresight . but to enlarge their credit , or rather to manifest their impudency , they say the gift of prophesie , the force of religion , the secrets of conscience , the power of devils , the virtue of miracles , the efficacy of prayers , the state of the life to come , &c. doth only depend upon the stars , and is given and known by them alone : for they say , that when the sign of gemini is ascended , and saturn and mercury be joyned in aquary , in the ninth house of the heavens , there is a prophet born ; and therefore that christ had so many virtues , because he had in that place saturn and gemini . yea , these astrologers do not stick to say , that the stars distribute all sorts of religions , wherein jupiter is the especial patron , who being joyned with saturn , maketh the religion of the jews ; with mercury of the christians ; with the moon of antichristianity . yea , they affirm , that the faith of every man may be known to them as well as to god. and that christ himself did use the election of hours in his miracles ; so as the jews could not hurt him whilest he went to jerusalem , and therefore that he said to his disciples that forbad him to go , are there not twelve hours in the day ? chap. xxiii . who have power to drive away devils with their only presence , who shall receive of god whatsoever they ask in prayer , who shall obtain everlasting life by means of constellations , as nativity-casters affirm . they say also , that he which hath mars happily placed in the ninth house of the heavens , shall have power to drive away devils with his only presence from them that be possessed . and he that shall pray to god when he findeth the moon and jupiter joyned with the dragons-head in the midst of the heavens , shall obtain whatsoever he asketh ; and that jupiter and saturn do give blessedness of the life to come . but if any in his nativity shall have saturn happily placed in leo , his soul shall have everlasting life . and hereunto subscribe peter de appona , roger bacon , guido bonatus , arnold de villa nova , and the cardinal of alia . furthermore , the providence of god is denyed , and the miracles of christ are diminished , when these powers of the heavens and their influences are in such sort advanced . moses , isaiah , job , and jeremiah , seem to dislike and reject it ; and at rome in times past , it was banished , and by justinian condemned under pain of death . finally , seneca derided these soothsaying witches in this sort , amongst the cleones ( saith he ) there was a custom , that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ( which were gazers in the air , watching when a storm of hail shoul fall ) when they saw by any cloud that the shower was imminent and at hand , the use was ( i say ) because of the hurt which it might do to their vines , &c. diligently to warn the people thereof ; who used not to provide cloaks , or any such defence against it , but provided sacrifices ; the rich , cocks and white lambs ; the poor would spoil themselves by cutting their thombs , as though ( saith he ) that little blood would ascend up to the clouds , and do any good for their relief in this matter . and here by the way , i will impart unto you a venetian superstition of great antiquity , and at this day ( for ought i can read to the contrary ) in use . it is written , that every year ordinarily upon ascension day , the duke of venice , accompanyed with the states , goeth with great solemnity to the sea , and after certain ceremonies ended , casteth thereinto a gold ring of great value and estimation for a pacificatory oblation ; wherewithal their predecessors supposed that the wrath of the sea was asswaged . but this action , as a late writer saith , they do desponsare sibi mare , that is , espouse the sea unto themselves , &c. let us therefore , according to the prophets advice , ask rain of the lord in the hours of the latter time , and he shall send white clouds , and give us rain , &c. for surely , the idols ( as the same prophet saith ) have spoken vanity , the soothsayers have seen a lye , and the dreamers have told a vain thing ; they comfort in vain , and therefore they went awaey like sheep , &c. if any sheepbiter or witchmonger will follow them , they shall gone alone for me . book xii . chap. i. the hebrew word habar expounded , where also the supposed secret force of charms and inchantments is shewed , and the efficacy of words is divers wayes declared . the hebrew word habar , being in greek epathin , and in latine incantare , is in english to inchant , or ( if you had rather have it so ) to bewitch . in these inchantments , certain words , verses , or charms , &c. are secretly uttered , wherein there is thought to be miraculous efficacy . there is great variety hereof : but whether it be by charms , voices , images , characters , stones , plants , metals , herbs , &c. there must herewithal a special form of words be always used , either divine , diabolical , insensible , or papistical , whereupon all the vertue of the work is supposed to depend . this word is specially used in the . psalm ; which place though it be taken up for mine adversaries strongest argument against me , yet me thinks it maketh so with me , as they can never be able to answer it : for there it plainly appeareth , that the adder heareth not the voice of the charmer , charm he never so cunningly : contrary to the poets fabling , frigidus in pratis cantando rumpitur anguis . englished by araham fleming : the coldish snake in meadows green , with charms is burst in pieces clean . but hereof more shall be said hereafter in due place . i grant that words sometimes have singular vertue and efficacy , either in perswasion or disswasion , as also divers other wayes ; so as thereby some are converted from the way of perdition , to the estate of salvation : and so contrariwise , according to the saying of solomon , death and life are in the instrument of the tongue : but even therein god worketh all in all , as well in framing the heart of the one , as in directing the tongue of the other , as appeareth in many places of the holy scriptures . chap. ii. what is forbidden in scriptures concerning witchcraft ; of the operation of words , the superstition of the cabalists and papists ; who createth substances ; to imitate god in some cases is presumption ; words of sanctification . that which is forbidden in the scriptures touching inchantment or witchcraft is not the wonderful working with words : for where words have had miraculous operation , there hath been alwayes the special providence , power and grace of god uttered to the strengthening of the faith of gods people , and to the furtherance of the gospel : as when the apostle with a word slue ananias and saphira . but the prophanation of gods name , the seducing , abusing , and cosening of the people , and mans presumption is hereby prohibited , as whereby many take upon them after the recital of such names as god in the scripture seemeth to appropriate to himself , to foreshew things to come , to work miracles , to detect fellonies , &c. as the cabalists in times past took upon them , by the ten names of god , and his angels , expressed in the scriptures , to work wonders : and as the papists at this day by the like names . by crosses , by gospels hanged about their necks , by masses , by exorcisms , by holy-water , and a thousand consecrated or rather execrated things , promise unto themselves and others , both health of body and soul . but as herein we are nor to imitate the papists , so in such things as are the peculiar actions of god , we ought not to take upon us to counterfeit or resemble him which with his word created all things : for we , neither all the conjurers , cabalists , papists , soothsayers , inchanters , witches , nor charmers , in the world , neither any other humane or yet diabolical cunning can add any such strength to gods workmanship , as to make any thing anew , or else to exchange one thing into another . new qualities may be added by humane art , but no new substance can be made or created by man. and seeing that art faileth herein , doubtless neither the illusions of devils , nor the cunning of witches , can bring any such thing truly to pass . for by the sound of the words nothing cometh , nothing goeth , otherwise than god in nature hath ordained to be done by ordinary speech , or else by his special ordinance . indeed words of sanctification are necessary and commendable , according to s. paul's rule , let your meat be sanctified with the word of god , and by prayer . but sanctification doth not here signifie either change of substance of the meat , or the adding of any new strength thereunto : but it is sanctified , in that it is received with thanks-giving and prayers ; that our bodies may be refreshed , and our souls thereby made the apter to glorifie god. chap. iii. what effect and offence witches charms bring ; how unapt witches are , and how unlikely to work those things which they are thought to do ; what would follow if those things were true which are laid to their charge . the words and other the illusions of witches , charmers , and conjurers , though they be not such in operation and effect , as they are commonly taken to be : yet they are offensive to the majesty and name of god , obscuring the truth of divinity , and also of philosophy : for if god only give life and being to all creatures , who can put any such vertue or lively feeling into a body of gold , silver , bread , or wax , as is imagined ? if either priests , devils , or witches could so do , the divine power should be cheked and outfaced by magical cunning , and gods creatures made fervile to a witches pleasure . what is not to be brought to pass by these incantations , if that be true which is attributed to witches ? and yet they are women that never went to school in their lives , nor had any teachers : and therefore without art or learning ; poor , and therefore not able to make any provision of metals or stones , &c. whereby to bring to pass strange matters , by natural magick ; old and stiffe , and therefore not nimble-handed to deceive your eye with legierdemain ; heavy , and commonly lame , and therefore unapt to flie in the air , or to dance with the fairies ; sad , melancholike , sullen and miserable , and therefore it should be unto them ( invita minerva ) to banquet or dance with minerva ; or yet with herodias , as the common opinion of all writers herein is . on the other side , we see they are so malicious and spiteful , that if they by themselves , or by their devils , could trouble the element , we should never have fair weather . if they could kill men , children , or cattel , they would spare none ; but would destroy and kill whole countries and housholds . if they could transfer corn ( as is affirmed ) from their neighbours field into their own , none of them would be poor , none other should be rich . if they could transform themselves and others ( as it is most constantly affirmed ) oh what a number of apes and owls should there be of us ! if incubus could beget merlins among us , we should have a jolly many of cold prophets . chap. iv. why god forbad the practice of witchcraft ; the absurdity of the law of the twelve tables , whereupon their estimation in miraculous actions is grounded , of their wondrous works . though it be apparent , that the holy-ghost forbiddeth this art , because of the abuse of the name of god , and the cosenage comprehended therein : yet i confess , the customs and laws almost of all nations do declare , that all these miraculous works before by me cited , and many other things more wonderful , were attributed to the power of witches . the which laws , with the executions and judicials thereupon , and the witches confessions , have beguiled almost the whole world . what absurdities concerning witchcraft are written in the laew of the twelve tables , which was the highest and most ancient law of the romans ? whereupon the strongest argument of witches omnipotent power is framed ; as that the wisdom of such law-givers could not be abused . whereof ( me thinks ) might be made a more strong argument on our side ; to wit , if the chief and principal laws of the world be in this case ridiculous , vain , false , incredible , yea and contrary to gods law ; the residue of the laws and arguments to that effect , are to be suspected . if that argument should hold , it might prove all the popish laws against protestants , and the heathenish princes laws against christians , to be good and in force : for it is like they would not have made them , except they had been good . were it not ( think you ) a strange proclamation , that no man ( upon pain of death ) should pull the moon out of heaven ? and yet very many or the most learned witchmongers make their arguments upon weaker grounds ; as namely in this form and manner ; we find in poets , that witches wrought such and such miracles ; ergo they can accomplish and do this or that wonder . the words of the law are these ; qui fruges incantasset poenas dato . neve aelienam segetem pellexeris excantando , neque incaentando ; ne agrum defruganto : the sense whereof in english is this ; let him be executed that bewitcheth corn ; transferr not other mens corn into thy ground by inchantment ; take heed thou inchant not at all , neither make thy neighbours field barren : he that doth these things shall dye , &c. chap. v. an instance of one arraigned upon the law of the twelve tables , where the said law is proved ridiculous ; of two witches that could do wonders . although among us , we think them bewitched that wax suddenly poor , and not them that grow hastily rich ; yet at rome you shall understand , that ( as pliny reporteth ) upon these articles one c. furius crassus was convented before spurius albinus , for that he being but a little while free , and delivered from bondage , occupying only tillage , grew rich on the sudden , as having good crops : so as it was suspected that he transferred his neighbours corn into his fields . no intercession , no delay , no excuse , no denial would serve , neither in jest nor derision , nor yet through sober or honest means : but he was assigned a peremptory day , to answer for life : and therefore fearing the sentence of condemnation , which was to be given there , by the voyce and verdict of three men ( as we here are tryed by twelve ) made his appearance at the day assigned , and brought with him his ploughs and harrows , spades and shovels , and other instruments of husbandry , his oxen , horses , and working bullocks , his servants , and also his daughter , which was a sturdy wench and a good houswife , and also ( as piso reporteth ) well trimmed up in apparel , and said to the whole bench in this wise ; lo here my lords , here i make my appearance , according to promise and your pleasures , presenting unto you my charms and witchcrafts , which have so inriched me . as for the labour , sweat , watching , care , and diligence , which i have used in this behalf , i cannot shew them at this time . and by this means he was dismissed by the consent of the court , who otherwise ( as it was thought ) should hardly have escaped the sentence of condemnation , and punishment of death . it is constantly affirmed in m. mal. that stafus used alwayes to hide himself in a monshoal , and had a disciple called hoppo , who made stadlin a master witch , and could all when they list , invisibly transfer the third part of their neighbours dung , hay , corn , &c. into their own ground , make hail , tempests and floods , with thunder and lightning ; and kill children , cattel , &c. reveal things hidden , and many other tricks , when and where they list . but these two shifted not so well with the inquisitors , as the other with the roman and heathen judges . howbeit , stafus was too hard for them all : for none of all the lawyers nor inquisitors could bring him to appear before them , if it be true that witchmongers write in these matters . chap. vi. laws provided for the punishment of such witches as work miracles , whereof some are mentioned , and of certain popish laws published against them . there are other laws of other nations made to this incredible effect : as lex salicarum provideth punishment for them that flie in the air from place to place , and meet at their nightly assemblies , and brave banquets , carrying with them plate , and such stuffe , &c. even as we should make a law to hang him that should take a church in his hand at dover , and throw it to caellice . and because in this case also popish laws shall be seen be to as foolish and lewd as any other whatsoever , and specially as tyrannous as that which is most cruel : you shall hear what trim new laws the church of rome hath lately devised . these are therefore the words of pope innocent the eight to the inquisitors of almaine , and of pope julius the second sent to the inquisitors of bergomen . it is come to our ears , that many lewd persons of both kinds , as well male as female , using the company of the devils incubus and succubus , with incantations , charms , conjurations , &c. do destroy , &c. the births of women with child , the young of all cattel , the corn of the field , the grapes of the vines , the fruit of the trees : ieem , men , women , and all kind of cattel and beasts of the field : and with their said inchantments , &c. do utterly extinguish , suffocate , and spoil all vineyards , orchards , meadows , pastures , grass , green corn , and ripe corn , and all other podware : yea men and women themselves are by their imprecations so afflicted with external and inward pains and diseases , that men cannot beget , nor women bring forth any children , nor yet accomplish the duty of wedlock , denying the faith which they in baptism professed , to the destruction of their own own souls , &c. our pleasure therefore is , that all impediments that may hinder the inquisitors office , be utterly removed from among the people , lest this blot of heresie proceed to poyson , and defile them that be yet innocent . and therefore we do ordain , by vertue of the apostolical authority , that our inquisitors of high almaine , may execute the office of inquisition by all tortures and afflictions , in all places , and upon all persons , what and wheresoever , as well in every place and diocess , as upon any person ; and that as freely , as though they were named , expressed , or cited in this our commission . chap. vii . poetical authorities commonly alledged by witchmongers , for the proof of witches miraculous actions , and for confirmation of their supernatural power . here have i a place and opportunity , to discover the whole art of witchcraft ; even all their charms , periapts , characters , amulets , prayers , blessings , cursings , hurtings , helpings , knaveries , cosenages , &c. but first i will shew what authorities are produced to defend and maintain the same , and that in serious sort , by bodin , spinaeus , hemingius , varius , danaeus , hyperius , m. mal. and the rest . carmina vel caelo possunt deducere lunam , carminibus circe socios mutavit ulyssis , frigidus in pratis cantando rumpitur anguis . inchantments pluck out of the skie the moon though she be plac't on high : dame circe with her charms so fine , ulysses mates did turn to swine : the snake with charms is burst in twain , in meadows where she doth remain . again out of the same poet they cite further matter . has herbas , atque haec ponto mihi lecta venena , ipsa dedit meris : nascuntur plurima ponto . his ego saepè lupam fieri , & se condere sylvis , maerim saepè animas imis exire sepulchris , atque satas aliò vidi traducere messes . these herbs did meris give to me , and poysons pluckt at pontus , for there they grow and multiply . and do not so amongst us . with these she made herself become a wolf , and hid her in the wood ; she fetch up souls out of their tombe , removing corn from where it stood . furthermore out of ovid they alledge these following . nocte volant , puerósque petunt nutricis egentes , et vitiant cunis corpora captae suis : carpere dicuntur lactentia viscera rostris , et plenum potu sanguine guttur habent : to children they do fly by night , and catch them while their nurses sleep , and spoil their little bodies quite , and home they bear them in their beak . again out of virgil in form following hinc mihi massylae gentis monstratae sacerdos , hesperidum templi custos , epulásque draconi quae dabat , & sacros servabat in aerbore ramos , spargens humida mella , soporiferúmque papaver . haec se carminibus promittit solvere mentes , quas velit , ast aliis dur as immittere curas ; sistere aquam fluviis , & vertere sidera retrò , nocturnósque ciet manes mugire videbis sub pedibus terram , & descendere montilus ornos . tho. phaiers translation of the former words of virg. from thence a virgine priest is come , from out massyla land , sometimes the temple there she kept , and from her heavenly hand the dragon meat did take : she kept , also the fruit divine , with herbs and liquors sweet that still to sleep did men incline . the mindes of men ( she saith ) from love with charms she can unbind , in whom she list : but others can she cast to cares unkind . the running streams do stand , and from their course the starrs do wreath , and souls she conjure can : thou shaelt see sister underneath the ground with roring gape , and trees and mountains turn upright , &c. moreover out of ovid they alledge as followeth . cùm volui ripis ipsis mirantibus amnes in fontes rediere suos , coneussáque sisto , stantia concutis , cantu freta nubila pello , nubiláque induco , ventos abigóque vocóque , vipere as rumpo verbis & carmine fauces , viváque saexa suâ convulsáque robora terrâ , et sylvas moveo , jubeóque tremiscere montes , et mugire solum , manésque exire sepulchris , téque luna traho , &c. the rivers i can make retire into the fountains whence they flow , ( whereat the banks themselves admire ) i can make standing waters go ; with charms i drive both sea and cloud , i make it calm and blow aloud . the vipers jaws , the rockie stone , with words and charms i brake in twain ; the force of earth congeal'd in one , i move , and shake , both woods and plain ; i make the souls of men arise , i pull the moon out of the skies . also out of the same poet. verbáque ter dixit placidos facientia somnos , quae mare turbatum , quae flumina concita sistant . and thrice she spake the words that caus'd sweet sleep and quiet rest ; she staid the raging of the sea , and mighty floods supprest , et miserum tenues in jecur urget acus . she striketh also needles fine . in livers whereby men do pine . also out of other poets , carmine laesa ceres , sterilem vanescit in herbam , deficiunt laesi carmine fontis aquae ; ilicibus glandes , cantantáque viribus uva decidit , & nullo poma movente fluunt . with charms the corn is spoiled so , as that it vades the barren grass ; with charms the springs are dried low , that none can see where water was . the grapes from vines , the mast from oakes , and beats down fruit with charming strokes . quae sidera excantata voce thessalâ lunámque coelo diripit . she plucks down moon and stars from skie , with chaunting voyce of thessaly . hanc ego de coelo ducentem sidera vidi , fluminis ac rapidi carmine vertitier , haec cantu finditque solum , manésque sepulchris elicit , & tepido devorat ossa rogo : cùm lubet haec tristi depellit lumina coelo , cùm lubet aestivo convocat orbe nives . she plucks each star out of his throne , and turneth back the raging waves ; with charms she makes the earth to cone , and raiseth souls out of their graves : she burns mens bones as with fire , and pulleth down the lights from heaven , and makes it snow at her desire even in the midst of summer-season . mens hausti nullâ sanie polluta veneni , incantata perit . a man inchanted runneth mad , that never any poyson had . cessavere vices rerum , delatáque longâ haesit nocte dies ; legi non paruit aether , torpuit & preceps audito carmine mundus . the course of nature ceased quite , the air obeyed not his law , the day delay'd by length of night , which made both day and night to yaw ; and all was through that charming gear , which caus'd the world to quake for fear . carmine thessalidum dura in praecordia fluxit non fatis adductus amor , flammisque severi illicitis arsere ignes . with thessal charms , and not by fate hot love is forced for to flow ; even where before hath been debate , they cause affection for to grow . gens invisa diis , maculandi callida coeli , quos genuit fera terra , mali qui sidera mundi juráque fixarum possunt pervertere rerum : nam nunc stare polos ; & flumina mittere norunt , aethera sub terras adigunt , montésque revellunt . these witches hateful unto god , and cunning to defile the aire , which can disorder with a nod the course of nature every where , do cause the wandering starrs to stay , and drive the winds below the ground . they send the streams another way , and throw down hills where they abound . — linguis dixere valucrum consultare fibras & rumpere vocibus angues , sollicitare umbras , ipsúmque acheronta movere , in noctémque dies , in lucem vertere noctes , omnia conando docilis solertia vincit . they talked with the tongues of birds , consulting with the salt-sea-coasts , they burst the snakes with witching words , solliciting the spiritual ghosts ; they turn the night into the day , and also drive the light away : and what is 't that cannot be made by them that do apply this trade ? chap. viii . poetry and popery compared in inchantments ; popish witchmongers have more advantage herein than protestants . you see in these verses , the poets ( whether in earnest or in jest , i know not ) ascribe unto witches and to their charms , more than is to be found in humane or diabolical power . i doubt not but the most part of the readers hereof will admit them to be fabulous ; although the most learned of mine adversaries ( for lack of scripture ) are fain to produce these poetries for proofs , and for lack of judgment , i am sure , do think , that actaeons transformation was true . and why not as well as the metamorphosis or transubstantiation of ulysses his companions into swine , which s. augustine and so many great clerks credit and report ? nevertheless , popish writers ( i confess ) have advantage herein of our protestants : for ( besides these poetical proofs ) they have ( for advantage ) the word and authority of the pope himself , and others of that holy crew , whose charms , conjurations , blessings , cursings , &c. i mean in part ( for a taste ) to set down ; giving you to understand , that poets are not altogether so impudent as papists herein , neither seem they so ignorant , prophane , oe impious . and therefore i will shew you how lowd also they lie , and what they on the other side ascribe to their charms and conjurations ; and together will set down with them all manner of witches charms , as conveniently as i may . chap. ix . popish periapts , amulets and charms , agnus dei , a wastecote of proof , a charm for the falling-evill , a writing brought to s. leo from heaven by an angel , the vertues of s. saviours epistle , a charm against theeves , a writing found in christs wounds , of the cross , &c. these vertues under these verses ( written by pope urbane the fifth to the emperour of the grecians ) are contained in a periapt or tablet , be continually worn about one , called agnas dei , which is a little cake , having the picture of a lamb carrying of a flag on the one side , and christs head on the other side , and is hollow : so as the gospel of s. john , written in fine paper , is placed in the concavity thereof : and it is thus compounded or made , even as they themselves report . balsamus & mundra cera , cum chrismatis unda conficiunt agnum , quod munus do tibi magnum , fonte velut natum , per mystica sanctificatum : fulgura de sursum depellit , & omne malignum , peccatum frangit , ut christi sanguis , & angit , pregnans servatur , simul & partus liberatur ; dona refert dignis , virtutem destruit ignis , portatus munde de fluctibus eripit undae . englished by abraham fleming : balme , virgine wax , and holy-water , an agnus dei make , a gift than which none can be greater , i send thee for to take . from fountain clear the same hath issue in secret sanctified : ' gainst lightning it hath soveraign vertue , and thunder-cracks beside . each hainous sin it wears and wasteth , even as christs precious blood ; and women whiles their travel lasteth . it saves , it is so good . it doth bestow great gifts and graces on such as well deserve ; and born about in noisome places , from peril doth preserve . the force of fire , whose heat destroyeth , it breaks and bringeth down : and he or she that this enjoyeth , no water shall them drown . a charm against shot , or wastecoat of proof . before the coming up of these dei's , a holy garment called a wastecoat for necessity , was much used of our fore-fathers , as a holy relique , &c. as given by the pope , or some such arch-conjuror , who promised thereby all manner of immunity to the wearer thereof ; insomuch as he could not be hurt with any shot , or other violence . and otherwise , that woman that would wear it , should have quick deliverance , the composition thereof was in this order following . on christmas-day at at night , a thread must be spun of flax , by a little virgin-girl , in the name of the devil : and it must be by her woven , and also wrought with the needle . in the brest or fore-part thereof must be made with needle-work two heads ; on the head at the right side must be a hat , and along beard ; the left head must have on a crown , and it must be so horrible , that it may resemble beelzebub , and on each side of the wastecoat must be made a cross . against the falling-evill . moreover , this ensuing is another counterfeit charm of theirs , whereby the falling-evil is presently remedied . gaspar fert myrrham , thus melchior , balthasar aurum , haec tria qui secum portabit nomina regum , solvitur à morbo christi pietate caduco . gasper with his myrrh began these presents to unfold , then melchior brought in frankincense , and balthasar brought in gold. now he that of these holy kings the names about shall bear , the falling ill by grace of christ shall never need to fear . this is a true copy of the holy-writing , that was brought down from heaven by an angel to s. leo , pope of rome ; and he did bid him take it to king charles , when he went to the battel at ronceval . and the angel said , that what man or woman beareth this writing about them with good devotion , and saith every day three pater-nosters , three aves , and one creed , shall not that day be overcome or his enemies , either bodily or ghostly ; neither shall be robbed or slain of theeves , pestilence , thunder , or lightning , neither shall be hurt with fire or water , nor cumbred with spirits , neither shall he have displeasure of lords or ladies : he shall not be condemned with false witness , nor taken with fairies , or any manner of axes , nor yet with the falling-evil . also , if a woman be in travel , lay this writing upon her belly , she shall have easie deliverance , and the child right shape and christendom , and the mother purification of holy church , and all through vertue of these holy names of jesus christ following : ✚ jesus ✚ christus ✚ messias ✚ soter ✚ emmanuel ✚ sabbath ✚ adonai ✚ unigenitus ✚ majestas ✚ paracletus ✚ salvatur noster ✚ agiros iskiros ✚ agios ✚ adonatos ✚ gasper ✚ melchior ✚ & balthasar ✚ matthaeus ✚ marcios ✚ lucos ✚ johannes . the epistle of s. saviour , which pope leo sent to king charles , saying , that whosoever carrieth the same about him , or in what day soever he shall read it , or shall see it , he shall not be killed with any iron-tool , nor be burned with fire , nor be drowned with water , neither any evil man or other creature may hurt him . the cross of christ is a wonderful defence ✚ the cross of christ be alwayes with me ✚ the cross is it which i do alwayes worship ✚ the cross of christ is true health ✚ the cross of christ doth lose the bands of death ✚ the cross of christ is the truth and the way ✚ i take my journey upon the cross of the lord ✚ the cross of christ beareth down every evil ✚ the cross of christ giveth all good things ✚ the cross of christ taketh away pains everlasting ✚ the cross of christ save me ✚ o cross of christ be upon me , before me , and behind me ✚ because the ancient enemy cannot abide the sight of thee ✚ the cross of christ save me , keep me , govern me , and direct me ✚ thomas bearing this note of thy divine majesty ✚ alpha ✚ omega ✚ first ✚ and last ✚ midst ✚ and end ✚ beginning ✚ first begotten ✚ wisdom ✚ vertue ✚ . a popish periapt or charm , which must never be said , but carried about one , against theeves . i do go , and i do come unto you with the love of god , with the humility of christ , with the holiness of our blessed lady , with the faith of abraham , with the justice of isaac , with the vertue of david , with the might , of peter , with the constancy of paul , with the word of god , with the authority of gregory , with the prayer of clement , with the flood of jordan , p p p c g e g a q q est p t k a b g l k a x t g t b a m g que p x c g k q a p o q q r. oh only father ✚ oh only lord ✚ and jesus ✚ passing through the midst of them ✚ went in ✚ the name of the father ✚ and of the son ✚ and of the holy ghost ✚ . another amulet . joseph of arimathea did find this writing upon the wounds of the side of jesus christ , written with gods finger , when the body was taken away from the cross . whosoever shall carry this writing about him , shall not dye any evil death , if he believe in christ ; and in all perplexities , he shall soon be delivered , neither let him fear any danger , at all . fons alpha & omega ✚ figa ✚ figalis ✚ sabbaoth ✚ emmanuel ✚ adonai ✚ o ✚ neray ✚ ela ✚ ihe ✚ rentone ✚ neger ✚ sahe ✚ pangeton ✚ commen ✚ a ✚ g ✚ l ✚ a ✚ mattheus ✚ marcus ✚ lucas ✚ johannes ✚ ✚ ✚ titulus triumphalis ✚ jesus ✚ nasarenus rex judaeorum ✚ ecce dominica crucis signum ✚ fugite partes adversae , vicit leo de tribu judae , radix david , aleluijah , kyrie eleeson , christe eleeson , pater noster , ave maria , & ne nos , & veniat super nos salutare tuum . oremus &c. i find in a primer , intituled the hours of our lady , after the use of the church of york , printed anno . a charm with this titling in red letters ; to all them that afore this image of pity devoutly shall lay five pater nosters , five avies , and one credo , piteously beholding these arms or christ's passion , are granted thirty two thousand seven hundred fifty five years of pardon . it is to be thought that this pardon was granted in the time of pope boniface the ninth ; for platina saith , that the pardons were sold so cheap , that the apostolical authority grew into contempt . a papistical charm. signum sanctae crucis defendat me a malis praesentibus , praeteritis , & futuris , interioribus & exterioribus : that is , the sign of the cross defend me from evils present , past , and to come , inward and outward . a charm found in the canon of the mass . also this charm is found in the canon of the mass , haec sacrosancta commixtio corporis & sanguinis domini nostri jesu christi fiat mihi omnibusque sumentibus salus mentis & corporis , & ad vitam promerendam & capessendam praeparatio salutaris ; that is , let this holy mixture of the body and blood of our lord jesus christ be unto me and unto all receivers thereof , health of mind and body , and to the deserving and receiving of life an healthful preparative . other papistical charms . aqua benedicta sit mihi salus & vita . englished by abraham fleming : let holy water he both health and life to me . adque nomen martini omnis haereticus fugiat pallidus . when martins name is sung or said , let hereticks flie as men dismaid . but the papists have a harder charm than that ; to wit , fire and fagot , fire and fagot . a charm of the holy-cross . nulla salus est in domo , nisi cruce munit homo superliminaria . neque sentit gladium , nec amisit filium , quisquis egit talia . no health within the house doth dwell , except a man do cross him well at every door or frame . he never feeleth the swords point , nor of his son shall lose a joynt , that doth perform the same furthermore as followeth . i sta suos fortiores semper facit , & victores ; morbos sanat & languores , reprimit daemonia . dat captivis libertatem , vitae confert novitatem , ad antiquam dignitatem crux reducit omnia . o crux lignum triumphale , mundi vera salus vale , inter ligna nullum tale , fronde , flore , germine . medicina christiana , salva sanos , aegros sana ; quod non valet vis humana , fit in tuo nomine , &c. englished by abraham fleming : it makes her souldiers excellent , and crowneth them with victory , restores the lame and impotent , and healeth every malady . the devils of hell it conquereth , releaseth from imprisonment , newness of life it offereth , it hath all at commandement . o cross of wood incomparable . to all the world most wholesome ! no wood is half so honourable in branch , in bud or blossome . o medicine which christ did ordain , the sound save every hour , the sick and sore make whole again , by vertue of thy power , and that which mans unablenss hath never comprehended , grant by thy name of holyness , it may be fully ended , &c. a charm taken out of the primer . this charm following is taken out of the primer aforesaid . omnipotents ✚ dominus ✚ christus ✚ messias ✚ with names more , and as many crosses , and then proceeds in this wise ; ista nomina me protegant ah omni adversitate , plaga , & infirmitate corporis & animae , plenè liberent , & assistent in auxilium ista nomina regum , gasper , &c. & . apostoli ( videlicet ) petrus , &c. & . evangelistae ( videlicet ) matthaeus , &c. mihi assistent in omnibus necessitatibus meis , ac me defendant & liberent ab omnibus periculis & corporis & anima , & omnibus malis praeteritis , praesentibus , & futuris , &c. chap. x. how to make holy water , and the vertues thereof ; st. ruffins charm of the wearing and hearing of the name of jesus ; that the sacrament of confession , and the eucharist is of as much efficacy at other charms , and magnified by l. varius . if i did well , i should shew you the confession of all their stuffe , and how they prepare it ; but it would be too long . and therefore you shall only have in this place a few notes for the composition of certain receipts , which instead of an apothecary , if you deliver to any morrow-mass priest , he will make them as well as the pope himself . mary now they wax every parliament deerer and deerer , although therewithal , they utter many stale drugs of their own . if you look in the popish , pontifical , you shall see how they make their holy water ; to wit , in this sort : i conjure thee thou creature of water in the name of the father , and of the son , and of the holy-ghost , that thou drive the devil out of every corner aend hole of this church , and altar ; so as he remain not within our precincts that are just and righteous . and water thus used ( as durandus saith ) hath power of its own nature to drive away devils . if you will learn to make any more of this popish stuffe , you may go to the very mass-book , and find many good receipts : marry if you search durandus , &c. you shall find abundance . i know that all these charms , and all these paltrey confections ( though they were far more impious and foolish ) will be maintained and defended by massemongers , even as the residue will be by witch-mongers : and therefore i will in this place insert a charm , the authority whereof is equal with the rest , desiring to have their opinions herein . i find in a book called pomaerium sermonum quadragesimalium , that s. francis seeing rufinus provoked of the devil to think himself damned , charged rufinus to say this charm , when he next met with this devil ; aperi os ; & ibi imponam stercus , which is as much to say in english as , open thy mouth , and i will put in a plum : a very ruffinly charm. leonard varius writeth , de veris , piis , ac sanctis amuletis fascinum atque omnia veneficia destruentibus ; wherein he specially commendeth the name of jesus to be worn . but the sacrament of confession he extolleth above all things , saying , that whereas christ with his power did but throw devils out of mens bodies , the priest driveth the devil out of mans soul by confession . for ( saith he ) these words of the priest , when he saith , ego te absolvo , are as effectual to drive away the princes of darkness , through the mighty power of that saying , as was the voyce of god to drive away the darkness of the world , when at the beginning he said fiat lux . he commendeth also as wholesome things to drive away devils , the sacrament of the eucharist , and solitariness , and silence . finally he saith , that if there be added hereunto an agnus dei , and the same be worn about ones neck by one void of sin , nothing is wanting that is good and wholesome for this purpose . but he concludeth , that you must wear and make dints in your fore-head , with crossing your self when you put on your shoes , and at every other action , &c. and that is also a present remedy to drive away devils , for they cannot abide it . chap. xi . of the noble balm used by moses , apishly counterfeited in the church of rome . the noble balm that moses made , having indeed many excellent vertues , besides the pleasant and comfortable favour thereof wherewithal moses in his politick laws enjoyned kings , queens , and princes to be anointed in their true and lawful elections and coronations , until the everlasting king had put on man upon him , is apishly counterfeited in the romish church , with divers terrible conjurations , three breathings , cross-wise ( able to make a quezie stomach spue ) nine mumblings and three curtsies , saying thereunto , ave sanctum oleum , ter ave sanctum balsamum . and so the devil is thrust out , and the holy-ghost let into his place . but as for moses his balm , it is not now to be found either in rome , or elsewhere that i can learn. and according to this papistical order , witches and other superstitious people follow on with charms and conjurations made in form ; which many bad physitians also practice when their learning faileth , as may appear by example in the sequel . chap. xii . the opinion of ferrarius touchings charms , periapts , appenssions , amulets , &c. of homerical medicines , of constant opinion , and the effects thereof . argerius ferrarius , a physician in these days of great account , doth say , that for so much as by no dyet nor physick any disease can be so taken away or extinguished , but that certain dregs and reliques will remain : therefore physicians use physical alligations , appensions , periapes , amulets , charms , characters , &c. which he supposeth may do good ; but harm he is sure they can do none : urging that it is necessary and expedient for a physitian to leave nothing undone that may be devised for his patients recovery ; and that by such means many great cures are done . he citeth a great number of experiments out of alexander trallianus , aetius , octavianus , marcellus , philodotus , archigenes , philostratus , pliny , and dioscorides ; and would make men believe that galen ( who in truth despised and derided all those vanities ) recanted in his latter dayes his former opinion , and all his invectives tending against these magical cures . writing also a book intituled de homerica medicatione , which no man could ever see , but one alexander trallianus , who saith he saw it : and further affirmeth , that it is an honest mans part to cure the sick , by hook or by crook , or by any means whatsoever . yea , he saith that galen ( who indeed wrote and taught that incantamenta sunt muliercularum figmenta , and be the only cloaks of bad physitians ) affirmeth , that there is vertue and great force in incantations . as for example , ( saith trallian ) galen being now reconciled to this opinion , holdeth and writeth , that the bones which stick in ones throat , are avoided and cast out with the violence of charms and inchanting words ; yea and that thereby the stone , the collick , the falling-sickness , and all feavers , gowts , fluxes , fistula's , issues of blood , and finally whatsoever care ( even beyond the skill of himself , or any other foolish physitian ) is cured and perfectly healed by words of inchantment . marry m. ferrarius ( although he allowed and practised this kind of physick ) yet he protesteth that he thinketh it none otherwise effectual , than by the way of constant opinion : so as he affirmeth , that neither the character , nor the charm , nor the witch , nor the devil accomplish the cure ; as ( saith he ) the experiment of the tooch-ach will manifestly declare , wherein the cure is wrought by the confidence or diffidence as well of the patient , as of the agent , according to the poets saying : nos habitat non tartara , sed nec sidera caeli , spiritus in nobis qui viget illa facit . englished by abraham fleming : not hellish furies dwell in us , nor stars with influence heavenlys the spirit that lives and rules in us , doth every thing ingeniously . this ( saith he ) cometh to the unlearned , through the opinion which they conceive of the characters and holy words : but the learned that know the force of the mind and imagination , work miracles by means thereof ; so as the unlearned must have external helps , to do that which the learned can do with a word only . he saith that this is called homerica medicatio , because homer discovered the blood suppressed by words , and the infections healed by or in mysteries . chap. xiii . of the effects of amulets , the drift of argerius ferrarius in the commendation of charms , amp ; c. four sorts of homerical medicines , and the choyce thereof ; of imagination . as touching mine opinion of these amulets , characters , and such other bables , i have sufficiently uttered it elsewhere : and i will bewray the vanity of the superstitious trifles more largely hereafter . and therefore at this time i only say , that those amulets which are to be hanged or carried about one , if they consist of herbs , roots , stones , or some other metal , they may have divers medicinable operations ; and by the vertue given to them by god in their creation , may work strange effects and cures : and to impute this vertue to any other matter is witchcraft . and whereas a. ferrarius commendeth certain amulets that have no shew of physical operation , as a nail taken from a cross , holy-water , and the very sign of the cross , with such like popish stuffe : i think he laboureth thereby rather to draw men to popery , than to teach or perswade them in the truth of physick or philosophy . and i think thus the rather , for that he himself seeth the fraud hereof ; confessing that where these magical physitians apply three seeds of three-leaved grass to a tertian ague , and four to a quartain , that the number is not material . but of these homerical medicines , he saith , there are four sorts , whereof amulets , characters , and charms , are three : howbeit he commendeth and preferreth the fourth above the rest ; and that he saith consisteth in illusions , which he more properly calleth stratagems . of which sort of illusions he alledgeth for example , how philodotus did put a cap of lead upon ones head who imagined he was headless , whereby the party was delivered from his disease or conceit . item , another cured a woman that imagined , that a serpent or snake did continually gnaw and tear her entrails ; and that was done only by giving her a vomit , and by foisting into the matter vomited a little serpent or snake , like unto that which she imagined was in her belly . item , another imagined that he alwayes burned in the fire , under whose bed a fire was privily conveyed , which being taken out before his face , his fansie was satisfied , and his heat allayed . hereunto pertaineth , that the hickot is cured with sudden fear or strange news : yea by that means agues and many other strange and extream diseases have been healed . and some that have lien so sick and sore of the gowt , that they could not remove a joynt , through sudden fear of fire , or ruin of houses , have forgotten their infirmities and griefs and have run away . but in my tract upon melancholy , and the effects of imagination , and in the discourse of natural magick , you shall see these matters largely touched . chap. xiv . choice of charms against the falling-evil , the biting of a mad dog , the stinging of a scorpion , the tooth-ach , for a woman in travel , for the kings-evil , to get a thorn out of any member , or a bone out of ones throat ; charms to be said fasting , or at the gathering of herbs , for sore eyes , to open locks , against spirits , for the bots in a horse , and specially for the duke of alba's horse , for sower , wines , &c. there be innumerable charms of conjurers , bad physitians , lewd chirurgians , melancholick witches , and coseners , for all diseases and griefs ; specially for such as bad physitians and chirurgians know not how to cure , and in truth are good stuffe to shadow their ignorance ; whereof i will repeat some . for the falling-evill . take the sick man by the hand , and whisper these words softly in his ear , i conjure thee by the sun and moon , and by the gospel of this day delivered by god to hubert , giles , cornelius , and john , that thou rise and fall no more . otherwise , drink in the night at a spring water out of a skull of one that hath been slain : otherwise , eat a pig killed with a knife that slew a man. otherwise as followeth . ananizapta ferit mortem , dum laedere quaerit , est mala mors capta , dum dicitur ananizapta : ananizapta dei nunc miserere mei . englished by abraham fleming : ananizapta smiteth death , whiles harm intendeth he , this word ananizapta say , and death shall captive be , ananizapta o of god. have mercy now on me . against the biting of a mad-dog . put a silver ring on the finger , within the which these words are graven ✚ habay ✚ habar ✚ hebar ✚ and say to the person bitten with a mad dog , i am thy saviour , lose not thy life : and then prick him in the nose thrice , that at each time he bleed . otherwise , take pills made of the skull of one that is hanged . otherwise : write upon a piece of bread , irioni , khïriora , esser , khuder , feres ; and let it be eaten by the party bitten . otherwise , o rex gloriae jesu christe , veni cum pace : in nomine patris max. in nomine filii max. in nomine spiritus sancti prax . gasper , melchior , balthasar ✚ prax ✚ max ✚ deus i max ✚ . but in troth this is very dangerous ; insomuch as if it be not speedily and cunningly prevented , either death or phrensie insueth , through infection of the humor left in the wound bitten by a mad dog : which because bad chirurgians cannot cure , they have therefore used foolish cosening charms . but dodonaeus in his herbal saith , that the herb alysson cureth it : which experiment , i doubt not , will prove more true then all the charms in the world . bat where he saith , that the same hanged at a mans gate or entry , preserveth him and his cattel from inchantment , or bewitching , he is overtaken with folly . against the biting of a scorpion . say to an ass secretly , and as it were whispering in his ear , i am bitten with a scorpion . against the tooth-ach . scarifie the gums in the grief , with the tooth of one that hath been slain . otherwise , galbes galbat , galdes galdat . otherwise , a ab hur hus , &c. otherwise , at saccaring of mass hold your teeth together , and say * os non comminuetis ex eo . otherwise , strigiles falcesque dentatae , dentium dolorem persanate ; o horse-combs and sickles that have so many teeth , come heal of my toothach . a charm to release a woman in travel . throw over the top of the house , where a woman in travel lieth , a stone , or any other thing that hath killed three living creatures , namely , a man , a wild bore , and a she-bear . to heal the kings or queens evil , or any other soreness in the throat . remedies to cure the kings or queens-evil , is first to touch the place with the hand of one that died an untimely death : otherwise , let a virgin fasting lay her hand on the sore , and say , apollo denyeth that the heat of the plague can increase where a naked virgin quencheth it : and spet three times upon it . a charm in the romish church , upon saint blazes day , that will fetch a thorn out of any place of ones body , a bone out of the throat , &c. lect. . for the fetching of a thorn out of any place of one body , or a bone out of the throat , you shall read a charm in the romish church upon st. blazes day ; to wit , call upon god , and remember st. blaze . this st. blaze could also heal all wilde beasts that were sick or lame , with laying on of his hands : as appeareth in the lesson read on his day , where you shall see the matter at large . a charm for the head-ach . tie a halter about your head , wherewith one hath been hanged . a charm to be said each morning by a witch fasting , or at least before she go abroad . the fire bites , the fire bites , the fire bites ; hogs-turd over it , hogs-turd over it , hogs-turd over it ; the father with thee , the son with me , the holy-ghost between us both to be : ter . then spit over one shoulder , and then over the other , and then three times right forward . another charm that witches use at the gathering of their medicinable herbs . hail be thou holy herb growing on the ground , all in the mount * calvarie first wert thou found ; thou art good for many a sore , and healest many a wound , in the name of sweet jesus i take thee from the ground . an old womans charm , wherewith she did much good in the countrey , and grew famous thereby . an old woman that healed all diseases of cattel ( for the which she never took any reward but a peny and a loaf ) being seriously examined by what words she brought these things to pass , confessed that after she had touched the sick creature , she alwayes departed immediately , saying , my loaf in my lap , my penny in my purse ; thou art never the better , and i am never the worse . another like charm. a gentlewoman having sore eyes , made her moan to one that promised her help , if she would follow his advice : which was only to wear about her neck a scroll sealed up , whereinto she might not look ; and she conceiving hope of cure thereby , received it under the condition , and left her weeping and tears , wherewith she was wont to bewail the miserable darkness which she doubted to endure : whereby in short time her eyes were well amended : but alas ! she lost soon after , that pretious jewel , and thereby returned to her wonted weeping , and by consequence too her sore eyes . howbeit , her jewel or scroll being found again , was looked into by her deer friends , and this only posie was contained therein . the devil pull out both thine eyes , and * etish in the holes likewise . whereby partly you may see what constant opinion can do , according to the saying of plato ; if a mans fansie or mind give him assurance that a hurtful thing shall do him good , it may do so , &c. a charm to open locks . as the herbs called aethiopides will open all locks ( if all be true that inchanters say ) with the help of certain words : so be there charms also and periapts , which without any hearbs can do as much : as for example . take a piece of wax crossed in baptism , and do but print certain flowers therein , and tie them in the hinder skirt of your shirt ; and when you would undo the lock , blow thrice therein , saying ; arato hoc partiko hoc maratarykin . i open this door in thy name that i am forced to break as thou brakest hell-gates , in nomine patris , & filii , & spiritus sancti , amen . a charm to drive away spirits that haunt any house . hang in every of the four corners of your house , this sentence written upon virgin parchment , omnis spiritus laudet dominum : mosen habent & prophetas : exurgat deus , & dissipentur inimiciejus . a pretty charm or conclusion for one possessed . the possessed body must go upon his or her knees to the church , how far so ever it be off from their lodging ; and so must creep without going out of the way , being the common highway , in that sort , how foul and dirty soever the same be ; or whatsoever lie in the way , not shunning any thing whatsoever , until he come to the church , where he must hear mass devoutly , and then followeth recovery . another for the same purpose . there must be commended to some poor beggar the saying of five pater-nosters , and five aves ; the first to be said in the name of the party possessed , or bewitched : for that christ was led into the garden ; secondly , for that christ did sweat both water and blood ; thirdly , for that christ was condemned ; for that he was crucified guiltless ; and fifthly , for that he suffered to take away our sins . then must the sick body hear mass eight days together , standing in the place where the gospel is said , and must mingle holy water with his meat and his drink , and holy salt also must be a portion of the mixture . another to the same effect . the sick man must fast three dayes , and then he with his parents must come to church , upon an embering friday , and must hear the mass for that day appointed ; and so likewise saturday and sunday following . and the priest must read upon the sick mans head that gospel , which is read in september , and in grape-harvest , after the feast of holy-cross . in diebus quatuor temporum , in ember-dayes : then let him write and carry it about his neck , and he shall be cured . another charm or witchcraft for the same . this office or conjuration following was first authorized and printed at rome , and afterwards at avenion , anno . and lest that the devil should lie hid in some secret part of the body , every part thereof is named ; obsecro te jesu christe , &c. that is , i beseech thee o lord jesus christ , that thou pull out of every member of this man all infirmities , from his head , from his hair , from his brain , from his forehad , from his eyes , from his nose , from his ears , from his mouth , from his tongue , from his teeth , from his jaws , from his throat , from his neck , from his back , from his brest , from his paps , from his heart , from his stomach , from his sides , from his flesh , from his blood , from his bones , from his legs from his feet , from his fingers , from the soles of his feet , from his marrow , from his sinews , from his skin , and from every joynt of his members , &c. doubtless jesus christ could have no starting hole , but was hereby every way prevented and pursued ; so as he was forced to do the cure : for it appeareth hereby , that it had been insufficient for him to have said ; depart our of this man thou unclean spirit , and that when he so said , he did not perform it . i do not think that there will be found among all the heathens superstitious fables , or among the witches , conjurers , poets , knaves , coseners , fools , &c. that ever wrote , so impudent and impious a lie , or charm , as is read in barnardine de bustis ; where to cure a sick man , christs body , to wit , a wafer-cake , was outwardly applyed to his side , and entred into his heart , in the sight of all standers by . now , if grave authors report such lies , what credit in these cases shall we attribute unto the old wives tales , that sprenger , institor , bodin , and others write ? even as much as to moor's utopia , and divers other fansies ; which have as much truth in them , as a blind-man hath sight in his eye . a charm for the bots in a horse . you must both say and do thus upon the diseased horse three dayes together , before the sun-rising : in nomine pa ✚ tris & fi ✚ lii & spiritus ✚ sancti ; exorcizo te vermem per deum pa ✚ trem , & fi ✚ lium & spiritum ✚ sanctum : that is , in the name of god the father , the son , and the holy ghost , i conjure thee o worm , by god the father , the son , and the holy-ghost ; that thou neither eat nor drink the flesh , blood or bones of this horse ; and that thou hereby mayst be made as patient as job , and as good as saint john baprist , when he baptized christ in jordan . in nomine pa ✚ tris & filii & spirituus ✚ sancti . and then say three pater-nosters , and three aves , in the right ear of the horse , to the glory of the holy trinity . do ✚ minus fili ✚ us spiri ✚ tus mari ✚ a. there are also divers books imprinted , as it should appear , with the authority of the church of rome , wherein are contained many medicinal prayers , not only against all diseases of horses , but also for every impediment and fault in a horse : insomuch as if a shoe fall off in the midst of his journey , there is a prayer to warrant your horses hoof , so as it shall not break , how far soever he be from the smiths forge . item , the duke alba his horse was consecrated , or canonized in the low-countries , at the solemn mass ; wherein the popes-bull , and also his charm was published ( which i will hereafter recite ) he in the mean time sitting as vice-roy with his consecrated standart in his hand , till mass was done . a charm against vinegar . that wine wax not eager write on the vessel , gustate & videte , quoniam suavis est dominus . chap. xv. the inchanting serpents and snakes ; objections answered concerning the same ; fond reasons why charms take effect therein . mahomets pigeon . miracles wrought by an ass at memphis in aegypt . popish charms against serpents . of miracle-workers , the taming of snakes , bodin's lye of snakes . concerning the charming of serpents and snakes , mine adversaries ( as i have said ) think they have great advantage by the words of david in psal . . and by jer. chap. . expounding the one prophet by virgil , the other by ovid. for the words of david are these , their poyson is like the poyson of a serpent , and like a deaf adder , that stoppeth his ear , and heareth not the voyce of the charmer , charm he never so cunningly . the words of virgil are these , frigidus in pratis cantando rumpitur anguis . as if he might say , david thou liest ; for the cold-natured snake is by the charms of the inchanters broken all to pieces in the field where he lieth . then cometh ovid , and he taketh his country mans part , saying in the name and person of a witch , vipereas rumpo verbis & carmine fauces ; i with my words and charms can break in sunder the vipers jaws . marry jeremy on the other side encountreth this poetical witch , and he not only , defendeth , but expoundeth his fellow prophets words , and that not in his own name , but in the name of almighty god , saying , i will send serpents and cockatrices , among you which cannot be charmed . now let any indifferent man ( christian or heathen ) judge whether the words and minds of the prophets do not directly oppugn these poets words . ( i will not say minds ) for that i am sure therein they did but jest and trifle , according to the common fabling of lying poets . and certainly , i can encounter them two with other two poets , namely propertius and horace , the one merrily deriding , the other seriously impugning their , fantastical poetries , concerning the power and omnipotency of witches , for where virgil , ovid , &c. write that witches with their charms fetch down the moon and starrs from heaven , &c. propertius mocketh them in these words following : at vos deductae quibus est fallacia lunae , et labor in magicis sacra piare focis , en agedum domina mentem convertite nostrae , et facite illa meo palleat ore magis , tunc ego crediderim vobis & sidera & amnos posse circeis ducere carminibus . englished by abraham fleming : but you that have the subtil slight of fetching down the moon from skies ; and with inchanting fire bright attempt to purge your sacrifice : lo now , go too , turn ( if you can ) our madams mind and sturdy heart , and make her face more pale and wan , than mine : which if by magick art you do , then will i soon beleeve , that by your witching charms you can from skies aloft the stars remeeve , and rivers turn from whence they ran . and that you may see more certainly , that these poets did but jest and deride the credulous and timerous sort of people , i thought good to shew you what ovid saith against himself , and such as have written so incredibly and ridiculously of witches omnipotency : nec mediae magicis finduntur cantibus angues , nec redit in fontes unda supina suos . englished by abraham fleming : snakes in the middle are not riven with charms witches cunning , nor waters to their fountains driven by force of backward running . as for horace his verses i omit them , because i have cited them in another place . and concerning this matter cardanus saith , that at every eclipse they were wont to think , that witches pulled down the sun and moon from heaven . and doubtless , from hence came the opinion of that matter , which spred so farr , and continued so long in the common peoples mouths that in the end learned men grew to believe it , and to affirm it in writing . but here it will be objected , that because it is said ( in the places by me alledged ) that snakes or vipers cannot be charmed ; ergo , other things may : to answer this argument , i would ask the witchmonger this question , to wit , whether it be expedient , that to satisfie his folly , the holy-ghost must of necessity make mention of every particular thing that he imagineth may be bewitched ? i would also ask of him , what priviledge a snake hath more then other creatures , that he only may not , and all other creatures may be bewitched ; i hope they will not say , that either their faith or infidelity is the cause thereof ; neither do i admit the answer of such divines as say that he cannot be bewitched , for that he seduced eve ; by means whereof god himself cursed him ; and thereby he is so priviledged , as that no witches charm can take hold of him . but more shall be said hereof in the sequel . danaeus saith , that witches charms take soonest hold upon snakes and adders ; because of their conference and familiarity with the devil , whereby the rather mankind through them was seduced . let us seek then an answer for this cavil ; although in truth it needeth not ; for the phrase of speech is absolute , and imports not a special quality proper to the nature of a viper any more than when i say , a cony cannot flie , you should gather and conclude thereupon , that i meant that all other beasts could flie . but you shall understand , that the cause why these vipers can rather withstand the voyce and practice of inchanters and sorcerers , than other creatures , is , for that they being in body and nature venomous , cannot so soon or properly receive their destruction by venom , whereby the witches in other creatures bring , their mischievous practices more easily to pass , according to virgil's saying ; corrupítque lacus , infecit pabula tabo . englished by abraham fleming : she did infect with poyson strong both ponds and paestures all along . and thereupon the prophet alludeth unto their corrupt and inflexible nature with that comparison ; and not ( as tremelius is fain to shift it ) with stopping one ear with his tale , and laying the other close to the ground , because he would not hear the charmers voyce : for the snake hath neither such reason , nor the words such effect : otherwise the snake must know our thoughts . it is also to be considered , how untame by nature these vipers for the most part ) are insomuch as they be not by mans industry or cunning to be made familiar , or train'd to do any thing , whereby admiration may be procured : as bomelio feats his dog could do , or mahomet's pigeon , which would resort unto him , being in the midst of his camp , and pick a pease out of his ear ; in such sort that many of the people thought that the holy-ghost came and told him a tale in his ear : the same pigeon also brought him a scroll , wherein was written rex esto , and laid the same in his neck . and because i have spoken of the docility of a dog and a pigeon , though i could cite an infinite number of like tales , i will be bold to trouble you but with one more . at memphis in aegypt , among other jugling knacks , which were there usually shewed , there was one that took such pains with an ass , that he had taught him all these qualities following . and for gain , he caused a stage to be made , and an assembly of people to meet ; which being done , in the manner of a play , he came in with his ass , and said ; the sultane hath great need of asses to help to carry stones and other stuffe , towards his great building which he hath in hand . the ass immediately fell down to the ground , and by all signs shewed himself to be sick , and at length to give up the ghost : so as the juggler begged of the assembly money towards his loss . and having gotten all that he could , he said ; now my masters , you shall see mine ass is yet alive , and doth but counterfeit , because he would have some money to buy him provender , knowing that i was poor , and in some need of relief . hereupon he would needs lay a wager , that his ass was alive , who to every mans seeming was stark dead . and when one had laid money with him thereabout , he commanded the ass to rise , but he lay still as though he were dead : then did he beat him with a cudgel , but that would not serve the turn , until he addressed his speech to the ass , saying ( as before ) in open audience ; the sultan hath commanded , that all the people shall ride out to morrow , and see the triumph , and that the fair ladies will then ride upon the fairest asses , and will give notable provender unto them , and every ass shall drink of the sweet water of nilus : and then lo the ass did presently start up , and advance himself exceedingly . lo ( quoth his master ) now i have won : but in troth the major hath borrowed mine ass , for the use of the old ill-favoured witch his wife : and thereupon immediately he hung down his ears , and halted down right , as though he had been stark lame . then said his master , i perceive you love young pretty wenches : at which words he looked up , as it were with joyful cheer . and then his master did bid him go choose one that should ride upon him ; and he ran to a very handsome woman , and touched her with his head , &c. a snake will never be brought to such familiarity , &c. bodin saith , that this was a man in the likeness of an ass , but i may rather think that he is an ass in the likeness or a man. well , to return to our serpents , i will tell you a story concerning the charming of them , and the event of the same . in the city of salisborough there was an inchanter , that before all the people took upon him to conjure all the serpents and snakes within one mile compass into a great pit or dike , and there to kill them . when all the serpents were gathered together , as he stood upon the brink of the pit , there came at the last a great and horrible serpent , which would not be gotten down with all the force of his incantations : so as ( all the rest being dead ) he flew upon the inchanter , and clasped him in the midst , and drew him down into the said dike , and there killed him . you must think that this was a devil in a serpents likeness , which for the love he bare to the poor snakes , killed the sorcerer ; to teach all other witches to beware of the like wicked practice . and surely , if this be not true , there be a great number of lyes contained in m. mal. and j. bodin . and if this be well weighed , and conceived , it beateth down to the ground all those witchmongers arguments , that contend to wring witching miracles out of this place . for they disagree notably , some denying , and some affirming that serpents may be bewitched . nevertheless because in every point you shall see how popery agrees with paganism , i will recite certain charms against vipers , allowed for the most part in and by the church of rome : as followeth . i conjure thee o serpent in this hour , by the five holy wounds of our lord , that thou remove not out of this place , but here stay , as certainly as god was born of a pure virgine . otherwise i conjure thee serpent , in nomine patris , & filii , & spiritus sancti : i command thee serpent by our lady s. mary , that thou obey me , as wax obeyeth the fire , and as fire obeyeth water ; that thou neither hurt me , nor any other christian , as certainly as god was born of an immaculate virgine , in which respect i take thee up , in nomine patris , & filii , & spiritus sancti : ely lash eiter , ely lash eiter , ely lash eiter . otherwise , o vermine , thou must come as god came unto the jews . otherwise , l. varius saith , that serpens quernis frondibus contracta , that a serpent touched with oak-leaves dieth , and stayeth even in the beginning of his going , if a feather of the bird ibis be cast or thrown upon him : and that a viper smitten or hot with a reed is astonied , and touched with a beechen branch is presently numme and stiffe . here is to be remembred , that many use to boast that they are of s. pauls race and kindred , shewing upon their bodies the prints of serpents : which ( as the papists affirm ) was incident to all them of s. paul's stock . marry they say herewithal , that all his kinsfolks can handle serpents , or any poyson without danger . others likewise have ( as they brag ) a katharine-wheel upon their bodies , and they say they are kin to s. katharine , and that they can carry burning-coals in their bare-hands , and dip their said hands in hot scalding liquor , and also go into hot ovens . whereof though the last be but a bare jest , and to be done by any that will prove ( as a bad fellow in london had used to do , making no tarriance at all therein : ) yet there is a shew made of the other , as though it were certain and undoubted ; by anointing the hands with the juyce of mallows , mercury , urine , &c. which for a little time are defensatives against the scalding liquors , and scorching fires . but they that take upon them to work these mysteries and miracles , do indeed ( after rehearsal of these and such like words and charms ) take up even in their bare hands , those snakes and vipers , and sometimes put them about their necks , without receiving any hurt thereby , to the terror and astonishment of the beholders , which naturally both fear and abhorre all serpents . but these charmers ( upon my word ) dare not trust to their charms , but use such an inchantment , as every man may lawfully use , and the lawful use thereof may bring to pass that they shall be in security , and take no harm , how much soever they handle them : marry with a woollen rag they pull out their teeth before-hand , as some men say ; but as truth is , they weary them , and that is of certainty . and surely this is a kind of witchcraft , which i term private confederacy . bodin saith , that all the snakes in one countrey were by charms and verses driven into another region : perhaps he meaneth ireland , where s. patrik is said to have done it with his holiness , &c. james sprenger and henry institor affirm , that serpents and snakes , and their skins exceed all other creatures for witchcraft : insomuch as witches do use to bury them under mens thresholds , either of the house or stalls , whereby barrenness is procured both to woman beasts : yea and that the very earth and ashes of them continue to have force of fascination . in respect whereof they wish all men now and then to dig away the earth under their thresholds , and to sprinkle holy water in the place , and also to hang boughs ( hallowed on midsummer-day ) at the stall door where the cattel stand : and produce examples thereupon , of witches lies , or else their own , which i omit , because i see my book groweth to be greater than i meant it should be . chap. xvi . charms to carry water in a sieve ; to know what is spoken of us behind our backs for bleer eyes ; to make seeds to grow well ; of images made of wax ; to be rid of a witch ; to hang her up ; notable authorities against waxen images ; a story bewraying the knavery of waxen images . leonardus vairus saith , that there was a prayer extant , whereby might be carried in a sieve , water , or other liquor : i think it was clam clay , which a crow taught a maid , that was promised a cake of so great quantity , as might be kneaded of so much flour , as she could wet with the water , that she brought in a sieve , and by that means she clam'd it with clay , and brought in so much water , as whereby she had a great cake , and so beguiled her sisters , &c. and this tale i heard among my grannams maids , whereby i can decipher this witchcraft . item , by the tingling of the ear , men heretofore could tell what was spoken of them . if any see a scorpion , and say this word ( bud ) he shall not be stung or bitten therewith . these two greek letters π and a written in a paper , and hung about ones neck , preserve the party from bleereyedness . cummin or hempseed sown with cursing and opprobrious words grow the faster and the better . berosus anianus maketh witchcraft of great antiquity ; for he saith , that cham , touching his fathers naked member , uttered a charm , whereby his father became emasculated or deprived of the powers generative . a charm teaching how to hurt whom you list with images of wax , &c. make an image in his name , whom would hurt or kill , of new virgin wax ; under the right arm-poke whereof place a swallows heart , and the liver under the left ; then hang about the neck thereof a new thred in a new needle pricked into the member which you would have hurt , with the rehearsal of certain words ; which for the avoiding of foolish superstition and credulity in this behalf is to be omitted : and if they were inserted , i dare undertake they would do no harm , were it not to make fools , and catch gudgins . otherwise , sometimes these images are made of brass , and then the hand is placed where the foot should be , and the foot where the hand , and the face downward . otherwise , for a greater mischief , the like image is made in the form of a man or woman , upon whose head is written the certain name of the party ; and on his or her ribs these words , ailif , casyl , zaze , hit , mel meltat ; then the same must be buried . otherwise , in the dominion of mars , two images must be prepared , one of wax , the other of the earth of a dead man ; each image must have in his hand a sword wherewith a man hath been slain , and he that must be slain , may have his head thrust through with a foin . in both must be written certain peculiar characters , and then must they be hid in a certain place . otherwise , to obtain a womans love , an image must be made in the hour of venus , of virgin-wax , in the name of the beloved , whereupon a character is written , and is warmed at a fire , and in doing thereof the name of some angel must be mentioned . to be utterly rid of the witch , and to hang her up by the hair , you must prepare an image of the earth of a dead man to be baptized in another mans name , whereon the name , with a character , must be written : then must it be perfumed with a rotten bone , and then these psalms read backward ; domine dominus noster , dominus illuminatio mea , domine exaudi orationem meam , deus laudem meam ne tacueris ; and then bury it , first in one place , and afterwards in another . howbeit , it is written in the one and twentieth article of the determination of paris , that to affirm that images of brass , lead , gold , of white or red wax , or of any other stuff , conjured , baptized , consecrated , or rather execrated through these magical arts at certain dayes , have wonderful vertues , or such as are avowed in their books or assertions , is error in faith , natural philosophy and true astronomy ; yea it is concluded in the twenty second article of that council , that it is as great an error to believe those things , as to do them . but concerning these images , it is certain that they are much feared among the people , and much used among cousening witches , as partly appeareth in this discourse of mine elsewhere , and as partly you may see by the contents of this story following . not long sithence , a young maiden ( dwelling at new romny here in kent ) being the daughter of one m. l. stuppeny ( late jurat of the same town , but dead before the execution hereof ) and afterward the wife of thom. eps ( who is at this instant maior of romny , was visited with sickness , whose mother and fatherinlaw being abused with credulity concerning witches supernatural power , repaired to a famous witch called mother baker , dwelling not far from thence at a place called stonestreet , who , according to witches cousening custom , asked whether they mistrusted not some bad neighbour , to whom they answered that indeed they doubted a woman near unto them ( and yet the same was of the honester and wiser sort of her neighbours , reputed a good creature . ) nevertheless the witch told them that there was great cause of their suspition : for the same , said she , is the very party that wrought the maidens destruction , by making a heart of wax , and pricking the same with pins and needles ; affirming also that the same neighbour of hers had bestowed the same in some secret corner of the house . this being believed , the house was searched by credible persons , but nothing could be found . the witch or wise woman being certified hereof , continued her assertion , and would needs go to the house where she her self ( as she affirmed ) would certainly find it . when she came thither , she used her cunning , as it chanced , to her own confusion , or at leastwise to her detection ; for herein she did , as some of the wiser sort mistrusted that she would do , laying down privily such an image , as she had before described , in a corner , which by others had been most diligently searched and looked into , and by that means her cousenage was notably bewrayed . and i would wish that all witchmongers might pay for their lewd repair to inchanters , and consultation with witches , and such as have familiar spirits , as some of these did , and that by the order of the high commissioners , which partly for respect of neigbourhood , and partly for other considerations , i leave unspoken of . chap. xvii . sundry sorts of charms tending to divers purposes ; and first , certain charms to make taciturnity in tortures . imparibus meritis tria pendent corpora ramis dismas & gestas , in medio est divina potestas , dismas damnatur , gestas ad astra levatur : englished by abraham fleming : three bodies on a bough do hang , for merits of inequality , dismas and gestas , in the midst the power of the divinity . dismas is damnd , but gestas lifted up above the stars on high . also this , eructavit cor meum verbum bonum , veritatem nunquam dicam regi . otherwise , as the milk of our lady was luscious to our lord jesus christ ; so let this torture or rope be pleasant to mine arms and members . otherwise , jesus autem transiens per medium illorum ibat . otherwise , you shall not break a bone of him . counter-charms against these and all other witchcrafts , in the saying also whereof witches are vexed , &c. eructavit cor meum verbuus bonum , dicam cuncta opera mea regi . otherwise , domine labia mea aperies , & os meum annuntiabit veritatem . otherwise , contere brachia inqui rei , & lingua maligna sulvertatur . a charm for the chin cough . take three sips of a chalice , when the priest hath said mass , and swallow it down with good devotion . &c. for corporal or spiritual rest . in nomine patris , up and down , et filii & spiritus sancti , upon my crown , crux christi upon my breast , sweet lady send me eternal rest . charms to find out a thief . the means how to find out a thief , is thus ; turn your face to the east , and make a cross upon chrystal with oil olive , and under the cross write these two words ( saint helen . ) then a child that is innocent , and a chaste virgin born in true wedlock , and not base begotten , of the age of ten years , must take the chrystal in his hand , and behind his back , kneeling on thy knees , thou must devoutly and reverently say over this prayer thrice ; i beseech thee my lady s. helen , mother of king constantine , which didst find the cross whereupon christ died : by that holy devotion , and invention of the cross , and by the same cross , and by the joy which thou conceivedst at the finding thereof , and by the love which thou bearest to thy son constantine , and by the great goodness which thou dost alwayes use , that thou shew me in this chrystal , whatsoever i ask or desire to know , amen . and when the child seeth the angel in the chrystal , demand what you will , and the angel will make answer thereunto . memorandum , that this be done just at the sun-rising , when the weather is fair and clear . cardanus derideth these and such like fables , and setteth down his judgement therein accordingly , in the sixteenth book de rerum var. these conjurers and coseners forsooth , will shew you in a glass the thief that hath stoln any thing from you , and this is their order . they take a glass-vial full of holy water , and set it upon a linnen cloth , which hath been purified , not only by washing , but by sacrifice , &c. on the mouth of the vial or urinal , two olive-leaves must be laid across , with a little conjuration said over it , by a child ; to wit thus , angele bone , angele candide , per tuam sanctitatem , meamque virginitatem , ostende mihi furem : with three pater nosters , three aves , and betwixt either of them a * cross made with the nail of the thumb upon the mouth of the vial ; and then shall be seen angels ascending and descending as it were motes in the sun-beams . the thief all this while shall suffer great torments , and his face shall be seen plainly , even as plainly i believe , as the man in the moon . for in truth , there are toyes artificially conveyed into glass , which will make the water bubble , and devices to make images appear in the bubbles , as also there be artificial glasses , which will shew unto you that shall look thereinto , many images of divers forms , and some so small and curious , as they shall in favour resemble whomsoever you think upon . look in john bap. neap. for the confection of such glasses . the subtilties hereof are so detected , and the mysteries of the glasses so common now , and their cosenage so well known , &c. that i need not stand upon the particular confutation hereof . cardanus in the place before cited reporteth , how he tried with children these and divers circumstances , the whole illusion , and found it to be plain knavery and cosenage . another way to find out a thief that hath stoln any thing from you . go to the sea-side , and gather as many pebles as you suspect persons for that matter ; carry them home , and throw them into the fire , and bury them under the threshold , where the parties are like to come over . there let them lie three days , and then before sun-rising take them away . then set a porrenger full of water in a circle , wherein must be made crosses every way , as many as can stand in it ; upon the which must be written , christ overcometh , christ reigneth , christ commandeth . the porrenger also must be signed with a cross , and a form of conjuration must be pronounced . then each stone must be thrown into the water , in the name of the suspected . and when you put in the stone of him that is guilty , the stone will make the water boil , as though glowing iron were put thereinto . which is a meer knack of legierdemain , and to be accomplished divers wayes . to put out the thiefs eye . read the seven psalms with the letany , and then must be said a horrible prayer to christ , and god the father , with a curse against the thief . then in the midst of the step of your foot , on the ground where you stand , make a circle like an eye , and write thereabout certain barbarous names , and drive with a coopers hammer or addes into the midst thereof a brazen nail consecrated , saying , justus es domine , & justa judicia tua . then the thief shall be bewrayed by his crying out . another way to find out a thief . stick a pair of sheers in the rind of a sieve , and let two persons set the top of each of their forefingers upon the upper part of the sheers , holding it with the sieve up from the ground steadily , and ask peter and paul whether a. b. or c. hath stoln the thing lost , and at the nomination of the guilty person , the sieve will turn round . this is a great practice in all countries , and indeed a very bable . for with the beating of the pulse some cause of that motion ariseth , some other cause by the slight of the fingers , some other by the wind gathered in the sieve to be staid , &c. at the pleasure of the holders . some cause may be the imagination , which upon the conceit at the naming of the party , altereth the common course of the pulse , as may well be conceived by a ring held steadily by a thred betwixt the finger and the thumb , over or rather in a goblet or glass ; which within short space will strike against the side thereof so many strokes as the holder thinketh it a clock , and then will stay : the which who so proveth shall find true . a charm to find out or spoil a thief . of this matter , concerning the apprehension of thieves by words , i will cite one charm , called s. adelberts curse ; being both for length of words sufficient to weary the reader , and for substantial stuff comprehending all that appertaineth unto blasphemous speech or cursing , allowed in the church of rome , as an excommunication and inchantment . saint adelberts curse or charm against thieves . by the authority of the omnipotent father , the son , and the holy ghost , and by the holy virgin mary mother of our lord jesus christ , and the holy angels and archangels , and s. michael , and s. john baptist , and in the behalf of s. peter the apostle , and the residue of the apostles , and of s. stephen , and of all the martyrs , of s. sylvester , and of s. adelbert , and all the confessors , nd s. alegand , and all the holy virgins , and of all the saints in heaven and earth , unto whom there is given power to bind and loose : we do excommunicate , damn , curse , and bind with the knots and bands of excommunication , and we do segregate from the bounds and lists of our holy mother the church , all those thieves , sacrilegious persons , ravenous catchers , doers , counsellers , coadjutors , male or female , that have committed this theft or mischief , or have usurped any part thereof to their own use . let their share be with dathan and abiran , whom the earth swallowed up for their sins and pride , and let them have part with judas that betrayed christ , amen : and with pontius pilat , and with them that said to the lord , depart from us , we will not understand thy wayes ; let their children be made orphans . cursed be they in the field , in the grove , in the woods , in their houses , barns , chambers , and beds ; and cursed be they in the court , in the way , in the town , in the castle , in the water , in the church , in the churchyard , in the tribunal-place , in battel , in their abode , in the market-place , in their talk , in silence , in eating , in watching , in sleeping , in drinking , in feeling , in sitting , in kneeling , in standing , in lying , in idleness , in all their work , in their body and soul , in their five wits , and in every place . cursed be the fruit of their wombs , and cursed be the fruit of their lands , and cursed be all that they have . cursed be their heads , their mouths , their nostrils , their noses , their lips , their jaws , their teeth , their eyes and eye-lids , their brains , the roof of their mouths , their tongues , their throats , their breast , their hearts , bellies , their livers , all their bowels , and their stomach . cursed be their navels , their spleens , their bladder . cursed be their thighs , their legs , their feet , their toes , their necks , their shoulders . cursed be their backs , cursed be their arms , cursed be their elbows , cursed be their hands , and their fingers , cursed be both the nails of their hands and feet ; cursed be their ribs and their genitals , and their knees , cursed be their flesh , cursed be their bones , cursed be their blood , cursed be the skin of their bodies , cursed be the marrow in their bones , cursed be they from the crown of the head to the sole of the foot : and whatsoever is betwixt the same , be it accursed ; that is to say , their five senses , to wit , their seeing , their hearing , their smelling , their tasting , and their feeling . cursed be they in the holy cross , in the passion of christ , with his five wounds , with the effusion of his blood , and by the milk of the virgin mary . i conjure thee lucifer , with all thy souldiers , by the * father , the son and the holy ghost , with the humanity and nativity of christ , with the vertue of all saints , that thou rest not day nor night , till thou bringest them to destruction , either by drowning or hanging , or that they be devoured by wild beasts , or burnt , or slain by their enemies , or hated of all men living . and as our lord hath given authority to peter the apostle , and his successors , ( whose place we occupy , and to us ( though unworthy ) that whatsoever we binde on earth , shall be bound in heaven : and whatsoever we loose on earth , shall be loosed in heaven ; so we accordingly , if they will not amend , do shut from them the gates of heaven , and deny unto them christian burial , so as they shall be buried in asses leaze . furthermore , cursed be the ground wherein they are buried , let them be confounded in the last day of judgement , let them have no conversation among christians , nor be houseled at the hour of death , let them be made as dust before the face of the wind : and as lucifer was expelled out of heaven , and adam and eve out of paradise ; so let them be expelled from the day-light . also let them be joyned with those , to whom the lord saith at the judgment , go ye cursed into everlasting fire , which is prepared for the devil and his angels , where the worm shall not die , nor the fire be quenched . and as the candle , which is thrown out of my hand here , is put out ; so let their works and their soul be quenched in the stench of hell-fire , except they restore that which they have stoln , by such a day : and let every one say , amen . after this must be sung * in media vita in morte sumus , &c. this terrible curse with bell , book , and candle added thereunto , must needs work wonders : howbeit among thieves it is not much weighed , among wise and true men it is not well liked , to them that are robbed it bringeth small relief : the priests stomach may well be eased , but the goods stoln will never the sooner be restored . hereby is bewrayed both the malice and folly of popish doctrin , whose uncharitable impiety is so impudently published , and in such order uttered , as every sentence ( if opportunity served ) might be proved both heretical and diabolical . but i will answer this cruel curse with another curse far more mild and civil , performed by as honest a man ( i dare say ) as he that made the other , whereof mention was lately made . so it was , that a certain sir john , with some of his company , once went abroad a jetting , and in a moon-light evening robbed a millers weir and stole all his eels . the poor miller made his moan to sir john himself , who willed him to be quiet ; for he would so curse the thief , and all his confederates , with bell , book and candle , that they should have small joy of their fish . and therefore the next sunday , sir john got him to the pulpit , with his surplice on his back , and his stole about his neck , and pronounced these words following in the audience of the people . all you that have stoln the millers eeles , laudate dominum de coelis ; and all they have consented thereto , benedicamus domino . lo ( saith he ) there is sauce for your eeles my masters . another inchantment . certain priests use the hundred and eighth psalm as an inchantment or charm , or at leastwise saying , that against whomsoever they pronounce it , they cannot live one whole year at the uttermost . chap. xviii . a charm or experiment to find out a witch . in die dominico sotularia juvenum axungia seu pinguedine porei , ut moris est , pro restauratione fieri perangunt : and when she is once come into the church , the witch can never get out , until the searchers for her give her express leave to depart . but now it is necessary to shew you how to prevent and cure all mischiefs wrought by these charms and witchcrafts , according to the opinion of m , mal. and others . one principal way is to nail a horse-shoe at the inside of the outmost threshold of your house , and so you shall be sure no witch shall have power to enter thereinto . and if you mark it , you shall find that rule observed in many countrey-houses . otherwise : item the triumphant title to be written . crosswise , in every corner of the house , thus : jesus ✚ nazarenus ✚ rex ✚ judaeorum ✚ memorandum , you may joyn herewithal , the name of the virgin mary , or of the four evangelists , or verbum caro factum est . otherwise : item in some countries they nail a wolfs head on the door . otherwise : item they hang scilla , ( which is either a root , or rather in this place garlick ) in the roof of the house , for to keep away witches and spirits : and so they do alicium also . otherwise : item perfume made of the gall of a black dog , and his blood besmeared on the posts and walls of the house , driveth out of the doors both devils and witches . otherwise : the house where herba betonica is sown , is free from all mischiefs : otherwise : it is not unknown that the romish church allowed and used the smoak of sulphur , to drive spirits out of their houses ; as they did frankincense and water hallowed . otherwise : apuleius faith , that mercury gave to ulysses , when he came neer to the inchantress circe , an herb called verbascum , which in english is called mullein , or tapsus barbatus , or longwoort ; and that preserved him from the inchantments . otherwise : item pliny and homer both do say , that the herb called moly is an excellent herb against inchantments , and say all , that thereby ulysses escaped circes her sorceries and inchantments . otherwise also diverse wayes they went to work in this case , and some used this defensive , some that preservative against incantations . and herein you shall see , not only how the religion of papists and infidels agree ; but also how their ceremonies and their opinions are all one concerning witches and spirits . for thus writeth ovid touching that matter . térque senem flammâ ter aquâ , ter sulphuro lustrat : englished by abraham fleming : she purifies with fire thrice old hoary-headed aeson , with water thrice , and sulphur thrice , as she thought meet in reason . again the same ovid cometh in as before : advenient , quae lustret anus , lectumque locumque , deferat & tremula sulphur & ova manu . englished by abraham fleming : let some old women hither come , and purge both bed and place , and bring in trembling hand new eggs and sulphur in like case . and virgil also harpeth upon the like string : — baccare frontem cingite , ne vati noceat mala lingua futuro : englished by abraham fleming : of berry-bearing baccar bowze awreath or garland knit , and round about his head and browze see decently it sit ; that of an ill talking tongue our future poet be not stung . furthermore , was it not in times of tempests , the papists use , or superstition to ring their bells against devils ; trusting rather to the conging of their bells , than to their own cry unto god with fasting and prayer , assigned by him in all adversities and dangers : according to the order of the thracian priests , which would roar and cry , with all the noise they could make , in those tempests . olaus gothus saith , that his countrymen would shoot in the air , to assist their gods , whom they thought to be then together by the ears with others , and had consecrated arrows , called sagittae joviales , even as our papists had . also in stead of bells , they had great hammers , called mallei joviales , to make a noise in time of thunder . in some countries they run out of the doors in time of tempest , blessing themselves with a cheese , whereupon there was a cross made with a ropes end upon ascension day . also three hailstones to be thrown into the fire in a tempest , and thereupon to be said three pater nosters , and three aves , s. johns gospel , and in fine fugiat tempestas , is a present remedy . item , to hang an egg laid on ascension day in the roof of the house , preserveth the same from all hurts . * item , i conjure you hail and wind by the five wounds of christ , by the three nails which pierced his hands and his feet , and by the four evangelists , matthew , mark , luke and john , that thou come down dissolved into water . item , it hath been an usual matter , to carry out in tempests the sacraments and reliques , &c. item , against storms , and many dumb creatures , the popish church useth excommunication as a principal charm. and now to be delivered from witches themselves , they hang in their entries an herb called pentaphyllon , cinquefoil , also an olive-branch , also frankincense , myrrh , valerian , verven , palm , antirchmon , &c. also haythorn , otherwise white-thorn gathered on mayday : also the smoak of a lappoints feathers driveth spirits away . there be innumerable popish exorcisms and conjurations for herbs and other things , to be thereby made wholesom both for the bodies and souls of men and beasts , and also contagion of weather . memorandum , that at the gathering of these magical herbs , the credo is necessary to be said , as vairus affirmeth ; and also the pater noster , for that is not superstitious . also sprenger saith , that to throw up a black chicken in the air , will make all tempests to cease : so it be done with the hand of a witch . if a soul wander in the likeness of a man or woman by night , molesting men , with bewailing their torments in purgatory , by reason of tithes forgotten , &c. and neither masses nor conjurations can help ; the exorcist in his ceremonial apparel must go to the tomb of that body , and spurn thereat with his foot , saying , vade ad gehennam , get thee packing to hell : and by and by the soul goeth thither , and there remaineth for ever . otherwise , if there be no masses of purpose for this matter , to unbewitch the bewitched . otherwise , you must spet in the piss-pot , where you have made water . otherwise , spet into the shoe of your right foot , before you put it on : and that vairus saith is good and wholsom to do , before you go into any dangerous place . otherwise , that neither hunters nor their dogs may be bewitched , they cleave an oaken branch , and both they and their dogs pass over it . otherwise , s. augustine saith , that to pacifie the god liber , whereby women might have fruit of the seeds they sow , and that their gardens and fields should not be bewitched , some chief grave matron used to put a crown upon his genital member , and that must be publiquely done . to spoil a thief , a witch , or any other enemy , and to be delivered from the evil . upon the sabbath day before sun-rising , cut a hazel-wand , saying , i cut thee o bough of this summers growth , in the name of him whom i mean to beat or maim . then cover the table , and say ✚ in nomine patris ✚ & filii ✚ & spiritus sancti ✚ ter . and striking thereon , say as followeth ( english he that can ) drech , myroch , esenaroth ✚ betu ✚ baroch ✚ ass ✚ maaroth ✚ : and then say , holy trinity punish him that hath wrought this mischeif , and take it away by thy great justice ; eson ✚ elion ✚ emaris , ales , age ; and strike the carpet with your wand . a notable charm or medicine to pull out an arrow-head , or any such thing that sticketh in the flesh or bones , and cannot otherwise be had out . say three several times kneeling , oremus , praeceptis salutaribus moniti , pater noster , ave maria. then make a cross , saying , the hebrew knight strake our lord jesu christ , and i beseech thee , o lord jesu christ ✚ by the same iron , spear , blood , and water , to pull out this iron : in nomine patris ✚ & . filii ✚ & spiritus sancti ✚ . charms against a quotidian ague . cut an apple in three pieces , and write upon the one , the father is uncreated : upon the other , the father is incomprehensible : upon the third , the father is eternal : otherwise , write upon a mass-cake cut in three pieces , o ague to be worshipped : on the second , o sickness to be ascribed to health and joyes ; on the third , pax ✚ max ✚ fax ✚ and let it be eaten fasting . otherwise , paint upon three like pieces of a mass-cake , pater pax ✚ adonai ✚ filius vita ✚ sabbaoth ✚ spiritus sanctus ✚ tetragrammaton ✚ and eat it , as is aforesaid . for all manner of agues intermittent . joyn two little sticks together in the midst , being of one length , and hang it about your neck in the form of a cross . otherwise , for this disease , the turks put within their doublet a ball of wood , with another piece of wood , and strike the same , speaking many frivolous words . otherwise , certain monks hanged scrolls about the necks of such as were sick , willing them to say certain prayers at each fit , and at the third fit to hope well ; and made them believe that thereby they should receive cure . periapts , characters , &c. for agues , and to cure all diseases , and to deliver from all evil . the first chapter of st. johns gospel in small letters consecrated at a mass , and hanged about ones neck , is an incomparable amulet or tablet , which delivereth from all witchcrafts and devilish practices . but me thinks , if one should hang a whole testament , or rather a bible , he might beguile the devil terribly . for indeed so would have s. bernard have done , whom the devil told , that he could shew him seven verses in the psalter , which being daily repeated , would of themselves bring any man to heaven , and preserve him from hell . but when st. bernard desired the devil to tell him which they were , he refused , saying , he might then think him a fool so to prejudice himself . well ( quoth st. bernard ) i will do well enough for that , for i will daily say over the whole psalter . the devil hearing him say so , told him which were the verses , lest in reading over the whole psalter daily , he should merit too much for others . but if the hanging of st. johns gospel about the neck be so beneficial , how if one should eat up the same ? more charms for agues . take the party by the hand , and say , aeque facilis sit tibi haec febris , atque mariae virgini christi partus . otherwise , wash with the party , and privily say this psalm , exaltabo te deus meus , rex , &c. otherwise , wear about your neck a piece of a nail taken from a cross , and wrapped in wool . otherwise drink wine , wherein a sword hath been drowned that hath cut off ones head . otherwise , take three consecrated mass-cakes , and write upon the first , qualis est pater , talis est vita : on the second , qualis est filius , talis est sanctus ; on the third , qualis est spiritus , tale est remedium . then give them to the sick man , enjoyning him to eat none other thing that day wherein he eateth any of them , nor yet drink ; and let him say fifteen pater nosters , and as many aves , in the honour and praise of the trinity . otherwise , lead the sick man on a friday before sun-rising towards the east , and let him hold up his hands towards the sun , and say , this is the day wherein the lord god came to the cross . but as the cross shall never more come to him ; so let never the hot or cold fit of this ague come any more unto this man , in nomine patris ✚ & fi ✚ lii , & spiritus ✚ sancti ✚ . then say seven and twenty pater nosters , and as many aves , and use this three days together . otherwise , fécana , cagéti , daphnes , gebáre , gedáco gébali stant , sed non stant phebas , hecus , & hedas . every one of these words must be written upon a piece of bread , and be given in order one day after another to the sick body , and so must he be cured . this saith nicholas hemingius he chanced to read in the schools in jest ; so as one noting the words , practised the medicine in earnest ; and was not only cured himself , but also cured many others thereby . and therefore he concludeth , that this is a kind of miraculous cure , wrought by the illusion of the devil : whereas in truth , it will fall out most commonly , that a tertian ague will not hold any man longer than so , though no medicine be given , or any words spoken . otherwise , this word , abra cadabra written on a paper , with a certain figure joyned therewith , and hanged about ones neck , helpeth the ague . otherwise , let the urine of the sick body made early in the morning be softly . heated nine dayes together continually , until all be consumed into vapour . otherwise , a cross made of two little twigs joyned together , wherewith when the party is touched , he will be whole , specially if he hear it about his neck . otherwise , take a like quantity of water out of three ponds of equal bigness , and taste thereof in a new earthen vessel , and drink of it when the fit cometh . in the year of our lord , . the spaniards and italians received from the pope , this incantation following ; whereby they were promised both remission of sins , and good success in their wars in the low-countries . which whether it be not as prophane and impious , as any witches charm , i report me to the indifferent reader . ✚ crucem pro nobis subiit ✚ & stans in illo sitiit ✚ jesus sacratis manibus , clavis ferreis , pedibus perfossis , jesus , jesus , jesus : domine libera nos ab hoc malo , & ab hac peste : then three pater nosters , and three ave maries , also the same year their ensigns were by the authority aforesaid conjured with certain ceremonies , and consecrated against their enemies . and if you read the histories of these wars , you may see what victory they gained hereby . item , they baptised their chief standard , and gave it to name st. margaret , who overthrew the devil . and because you shall understand the mysterie hereof , i have the rather set it down elsewhere , being indeed worth the reading . for a bloody flux , or rather an issue of blood . take a cup of cold water , and let fall thereinto three drops of the same blood , and between each drop say a pater noster , and an ave , then drink to the patient , and say , who shall help you ? the patient must answer st. mary . then say you , st. mary stop the issue of blood . otherwise , write upon the patients forehead with the same blood , consummatum est . otherwise , say to the patient , sanguis mane in te , sicut fecit christus in se ; sanguis mane in tua vena , sicut christus in suapoena ; sanguis mane fixus , sicut christus quando fuit crucifixus . otherwise , as followeth . in the blood of adam death was taken ✚ in the blood of christ it was all to shaken ✚ and by the same blood i do thee charge , that thou do run no longer at large . otherwise , christ was born at bethelem , and suffered at jerusalem where his blood was troubled . i command thee by the vertue of god , and through the help of all saints , to stay even as jordan did , when john baptised christ jesus ; in nomine patris ✚ & flii ✚ & spiritus sancti ✚ . otherwise , put thy nameless singer in the wound , and make therewith three crosses upon the wound , and say five pater nosters , five aves , and one credo , in the honour of five wounds . otherwise , touch that part and say , de latere ejus exivit sanguis & aqua ! otherwise , in nomine patris ✚ & filii ✚ spiritus sancti ✚ &c. chimratchara , sarite , confirma , consona , imohalite , otherwise , sepa ✚ sepagoga ✚ sta sanguis in nomine patris ✚ podendi ✚ & filii ✚ podera ✚ & spiritus sancti ✚ pandorica ✚ pax tecum , amen . cures commenced and finished by witchcraft . there was a jolly fellow that took upon him to be a notable chirurgion , in the dutchy of mentz , . to whom there resorted a gentleman that had been vexed with sickness , named elibert , having a kerchief on his head , according to the guise of sick folk . but the chirurgion made him pull off his kerchief , and willed him to drink with him freely . the sick man said he durst not ; for he was forbidden by physicians so to do . tush ( said this cunning man ) they know not your disease , be ruled by me , and take in your drink lustily . for he thought that when he was well tippled , he might the more easily beguile him in his bargain , and make his reward the greater , which he was io receive in part aforehand . when they had well drunk , he called the sick man aside , and told him the greatness and danger of his disease , and how that it grew by means of witchcraft , and that it would be universally spread in his house , and among all his cattel , if it were not prevented : and impudently perswaded the sick man to receive cure of him . and after bargain made , he demanded of the sick man , whether he had not at any home , whom he might assuredly trust ? the sick man answered , that he had a daughter and a servant . the cousener asked how old his daughter was ? the patient said twenty . well ( said the cousener ) that is fit for our turn . then he made the mother and father to kneel on their knees to their daughter , and to desire her in all things to obey the physitian , and that she would do in every thing as he commandest her ; otherwise her father could not be restored to his health . in which respect her parents humbly besought her on their knees so to do . then he assigned her to bring him into his lodging her fathers hair , and her mothers , and of all those which he kept in his house , as well of men and women , as also of his cattel . when she came therewith unto him , according to the match made , and her parents commandment , he led her down into a low parlour , where having made a long speech , he opened a book that lay on the boord , and layeth thereon two knives across , with much circumstance of words . then conjureth he , and maketh strange characters , and at length he maketh a circle on the ground , wherein he causeth her to stick one of those conjured knives ; and after many more strange words , he maketh her stick the other knife beside it . then fell down the maid in a a swoon for feat ; so as he was fain to frote her , and put a sop into her mouth , after the receipt whereof she was fore troubled and amazed . then he made her breasts to be uncovered , so as when they were bare , he dallied with with them , diversly and long together . then he made her lie right upward , all uncovered , and bare below her paps . wherein the maid being loth to obey him , resisted , and in shame forbad that villany . then said the knave ; your fathers destruction is at hand ; for except you will be ruled , he and all his family shall sustain greater grief and inconvenience , then is yet happened unto him : and no remedy , except you will seek his utter overthrow , i must have carnal copulation with you : and therewithal fell into her bosom , and overthrew her and her virginity . so did he the second day , and attempted the like on the third day : but he failed then of his purpose , as the wench confessed afterwards . in the mean time he ministred so cruel medicines to the sick man , that through the torments thereof he feared present death , and was fain to keep his bed , whereas he walked about before very well and lustily . the patient in his torments calleth unto him for remedy , who being slack and negligent in that behalf , made room for the daughter to accompany her father , who asked her what she thought of the cure , and what hope she had of his recovery ? who with tears remained silent , as being oppressed with grief ; till at the last in abundance of sorrow she uttered the whole matter to her father . this doth johannes wierus report , saying , that it came unto him by the lamentable relation of the father himself . and this is here at this time for none other purpose rehearsed , but that men may hereby learn to take heed of such consening merchants , and know what they be that take upon them to be cunning in witchcraft , lest they be bewitched ; as master elibert and his daughter were . another witchcraft or knavery practised by the same chirurgion . this chirurgion ministred to a nobleman , that lay sick of an ague , offering unto him three pieces of a root to be eaten at three morsels , saying to the first , i would christ had not been born ; unto the second , i would he had not suffered ; unto the third , i would he had not risen ag●●● and then putting them about the sick mans neck , said , be of good chear ; and if he lost them , whosoever took them up , should therewithall take away his ague . otherwise , jesus christ which was born , driver thee from this infirmity ✚ jesus christ which died ✚ deliver thee from this infirmity ✚ jesus christ which rose again ✚ deliver thee from this infirmity . then daily must be said five pater nosters and five aves . another experiment for one bewitched . another such cousening physician perswaded one which had a timpany that it was one old viper , and two young maintained in his belly by witchcraft . but being watched , so as he could not convey vipers into his ordure or excrements , after his purgations , at length he told the party , that he should suffer the pains of childbirth , if it were not prevented ; and therefore he must put his hand into his breech , and take out those worms there . but the mother of the sick party , having warning hereof , said she could do that her self . so the cousener was prevented , and the party died only of a timpany , and the knave ran out of the countrey . otherwise . monsieur bodin telleth of a witch , who undertaking to cure a woman bewitched , caused a mass to be sung at midnight in our ladies chappel . and when she had overlain the sick party , and breathed certain words upon her , she was healed . wherein bodin saith , she followed the example of elisha the prophet , who raised the shunamits son. and this story must needs be true ; for goodman hardivin blesensis his host at the sign of the lion told him the story . a knack to know whether you be bewitched or no , &c. it is also expedient to learn how to know whether a sick man be bewitched or no ; this is the practice thereof . you must hold molten lead over the sick body , and pour it into a poringer full of water ; and then if there appear upon the lead any image , you may know the party is bewitched . chap. xix . that one witchcraft may lawfully meet with another . scotus , hostiensis , gofridus , and all the old canonists agree , that it is lawful to take away witchcraft by witchcraft , et vana vanis contundere . and scotus saith , it were folly to forbear to encounter witchcraft by witchcraft , for ( saith he ) there can be none inconvenience therein , because the overthrower of witchcraft assenteth not to the works of the devil . and therefore he saith further , that it is meritorious so to extinguish and overthrow the devils works . as though he should say , it maketh no matter , though s. paul say , non facies malum ut inde veniat bonum , thou shalt not do evil , that good may come thereof . lombertus saith , that witchcraft may be taken away by that means whereby it was brought . but gofridus inveyeth sore against the oppugners thereof . pope nicholas the fifth gave indulgence and leave to bishop miraties ( who was so bewitched in his privities , that he could not use the gift of venery ) to seek remedy at witches hands . and this was the clause of his dispensation , ut ex duolus malis fugiatur majus , that of two evils , the greater should be avoided . and so a witch , by taking his doublet cured him , and killed the other witch ; as the story saith , which is to be seen in m. mal. and divers other writers . chap. xx. who are priviledged from witches ; what bodies are aptest to be bewitched , or to be witches ; why women are rather witches than men , and what they are . now if you will know who and what persons are priviledged from witches , you must understand , that they be even such as cannot be bewitched . in the number of whom first be the inquisitors , and such as exercise publick justice upon them . howbeit , * a justice in essex , whom for divers respects i have left unnamed , not long since thought he was bewitched , in the very instant whiles he examined the witch , so as his leg was broken thereby , &c. which either was false , or else this rule untrue , or both rather injurious unto gods providence . secondly , such as observe duly the rites and ceremonies of the holy church , and worship them with reverence , through the sprinkling of holy water , and receiving consecrated salt , by the lawful use of candles hallowed on candlemas-day , and green leaves consecrated on palm-sunday ( which things they say the church useth for the qualifying of the devils power ) are preserved from witchcraft . thirdly , some are preserved by their good angels , which attend and wait upon them . but i may not omit here the reasons which they bring to prove what bodies . are the more apt and effectual to execute the art of fascination . and that is first they say , the force of celestial bodies , which indifferently communicated their vertues unto men , beasts , trees , stones , &c. but this gift and natural influence of fascination may be increased in man , according to his affections and perturbations , as through anger , fear , love , hate , &c. for by hate ( saith varius ) entereth a fiery inflammation into the eye of man , which being violently sent out by beams and streams , &c. infect and bewitch those bodies against whom they are opposed . and therefore he saith ( in the favour of women ) that is the cause that women are oftner found to be witches than men . for ( saith he ) they have an unbridled force of fury and concupiscence naturally , that by no means it is possible for them to temper or moderate the same . so as upon every trifling occasion , they ( like brute beast ) fix their furious eyes upon the party whom they bewitch . hereby it cometh to pass , that whereas women having a marvellous sickle nature , what grief soever happeneth unto them , immediately all peaceableness of mind departeth ; and they are so troubled with evill humours , that outgo their venemous exhalation , ingendered through their ill-favoured dyet ; and increased by means of their pernicious excrements which they expel . women are also ( saith he ) monethly filled full of superfluous humors , and with them the melancholike blood boileth ; whereof spring vapours , and are carried up , and conveyed through the nostrils and mouth , &c. to the bewitching of whatsoever it meeteth : for they belch up a certain breath , wherewith they bewitch whomsoever they list . and of all other women , lean , hollow-eyed , old , beetle-browed women ( saith he ) are the most infectious . marry he saith , that hot , subtil , and thin bodies are most subject to be bewitched , if they be moist , and all they generally , whose veins , pipes , and passages of their bodies are open . and finally he saith , that all beautiful things whatsoever , are soon subject to be bewitched ; as namely goodly young men , fair women , such as are naturally born to be rich , goodly beasts , fair horses , rank corn , beautiful trees , &c. yea a friend of his told him , that he saw one with his eye break a precious stone in pieces . and all this he telleth as soberly , as though it were true . and if it were true , honest women may be witches , in despight of all inquisitors : neither can any avoid being a witch , except she lock herself up in a chamber . chap. xxi . what miracles witchmongers report to have been done by witches words , &c. contradictions of witchmongers among themselves ; how beasts are cured hereby ; of bewitched butter ; a charm against witches , and a counter-charm , the effect of charms and words proved by l. varius to be wonderful . if i should go about to recite all charms , i should take an infinite work in hand : for the witching writers hold opinion , that any thing almost may be thereby brought to pass ; and that whether the words of the charm be understandable or not , it skilleth not : so the charmer have a steddy intention to bring his desire about . and then what is it that cannot be done by words ? for l. varius saith , that old women have infeebled and killed children with words , and have made women with child miscarry ; they have made men pine away to death ; they have killed horses , deprived sheep of their milk ; * transformed men into beasts , flown in the air , tamed and stayed wild beasts , driven all noisome cattel and vermine from corn , vines and herbs , stayed serpents , &c. and all with words . insomuch as he saith , that with certain words spoken in a bulls ear by a witch , the bull hath fallen down to the ground as dead . yea some by vertue of words have gone upon a sharp sword , and walked upon hot glowing coals , without hurt ; with words ( saith he ) very heavy weights and burthens have been lifted up ; and with words wild horses and wild bulls have been tamed , and also mad dogs ; with words they have killed worms and other vermin , and stayed all manner of bleeding and fluxes : with words all the diseases in mans body are healed , and wounds cured ; arrows are with wonderful strangeness and cunning plucked out of mens bones . yea ( saith he ) there be many that can heal all bitings of dogs , or stingings of serpents , or any other poyson : and all with nothing but words spoken . and that which is most strange , he saith , that they can remedy any stranger , and him that is absent , with that very sword wherewith they are wounded . yea and that which is beyond all admiration , if they stroke the sword upwards with their fingers , the party shall feel no pain : whereas if they draw their finger downwards thereupon , the party wounded shall feel intolerable pain , with a number of other cures , done altogether by the vertue and force of words uttered and spoken . where , by the way , i may not omit this special note given by m. mal. to wit , that holy water may not be sprinkled upon bewitched beasts , but must be poured into their mouths . and yet he and also nider say , that it is lawful to bless and sanctifie beasts as well as men ; both by charms written , and also by holy words spoken : for ( saith nider ) if your cow be bewitched , three crosses , three pater-nosters , and three aves will certainly cure her ; and likewise all other ceremonies ecclesiastical . and this is a sure maxime , that they which are delivered from witchcraft by shrift , are ever after in the night much molested ( i believe by their ghostly fathers . ) also they lose their money out of their purses and caskets , as m. mal. saith he knoweth by experience . also one general rule is given by m. mal. to all butter-wives , and dairy maids , that they neither give nor lend any butter , milk , or cheese , to any witches , which always use to beg thereof , when they mean to work mischief to their kine or white-meats . whereas indeed there are in milk three substances commixed ; to wit , butter , cheese and whey ; if the same be kept too long , or in an evil place , or be sluttishly used , so as it be stale and sower , which happeneth sometimes in the winter , but oftner in the summer ; when it is over the fire , the cheese and butter runneth together , and congealeth , so as it will rope like birdlime , that you may wind it about a stick , and in short space it will be so dry , as you may beat it to powder . which alteration being strange , is wondered at and imputed to witches . and herehence sometimes proceedeth the cause why butter cometh not , which when the countrey people see that it cometh not , then get they out of the suspected witches house a little butter , whereof must be made three balls , in the name of the holy trinity ; and so if they be put into the chern , the butter will presently come , and the witchcraft will cease ; sic ars deluditur arte . but if you put a little sugar or sope into the chern , among the cream , the butter will never come , which is plain witchcraft , if it be closely , cleanly , and privily handled . there be twenty several ways to make your butter come , which for brevity i omit ; as to bind your chern with a rope , to thrust thereinto a red hot spit , &c. but your best remedy and surest way is , to look well to your dairy-maid or wife , that she neither eat up the cream , nor sell away your butter . a charm to find her that bewitched your kine . put a pair of breeches upon the cows head , and beat her out of the pasture with a good cudgel upon a fryday , and she will run right to the witches door , and strike thereat with her horns . another , for all that have bewitched any kind of cattel . when any of your cattel are killed with witchcraft , haste you to the place where the carcase lieth , and trail the bowels of the beast unto your house , and draw them not in at the door , but under the threshold of the house into the kitchin ; and there make a fire , and set over the same a grediron , and thereupon lay the inwards or the bowels , and as they wax hot , so shall the witches entrails be molested with extreme heat and pain . but then must you make fast your doors , left the witch come and fetch away a cole of your fire : for then ceaseth her torments . and we have known saith m. mal. when the witch could not come in , that the whole house hath been so darkned , and the air round about the lame so troubled , with such horrible noise and earth-quakes , that except the door had been opened , we had thought the house would have fallen on our heads . thomas aquinas , a principal treater herein , alloweth conjurations against the changlings , and in divers other cases : whereof i will say more in the word jidoni . a special charm to preserve all cattel from witchcraft . at easter you must take certain drops that lie uppermost of the holy paschal candle , and make a little wax-candle thereof : and upon some sunday morning rathe , light it , and hold it , so as it may drop upon and between the horns and ears of the beast , saying , in nomine patris , & filii , & duplex ss . and burn the beast a little between the horns on the ears with the same wax , and that which is left thereof , stick it in cross-wise about the stable or stall , or upon the threshold , or over the door , where the cattel use to go in and out , and for all that year your cattel shall never be bewitched . otherwise , jacobus de chusa carthusiannus sheweth how bread , water and salt is conjured , and saith , that if either man or beast receive holy bread , and holy water nine days together , with three pater-nosters , and three aves , in the honour of the trinity , and of s. hubert , it preserveth that man or beast from all diseases , and defendeth them against all assaults of witchcraft , of satan , or of a mad dog , &c. lo this is their stuffe , maintained to be at the least effectual , if not wholesom , by all papists and witchmongers , and specially of the last and proudest writers . but to prove these things to be effectual , god knoweth their seasons are base and absurd . for they write so , as they take the matter in question as granted , and by that means go away therewith . for l. vairus saith in the beginning of his book , that there is no doubt of this supernatural matter , because a number of writers agree herein , and a number of stories confirm it , and many poets handle the same argument , and in the twelve tables there is a law against it , and because the consent of the common people is fully with it , and because immoderate praise is to be approved a kind of witchcraft , and because old women have such charms and superstitious means as preserve themselves from it , and because they are mocked that take away the credit of such miracles , and because solomon saith , fascinatio malignitatis obscurat bona , and because the apostle saith , o insensati galatae , quis vos fascinavit ? and because it is written , qui timent te , videbunt me . and finally he saith , lest you should seem to distrust and detract any thing from the credit of so many grave men , from histories , and common opinion of all men , he meaneth in no wise to prove that there is miraculous working by witchcraft and fascination ; and proceedeth so , according to his promise . chap. xxii . lawful charms , or rather medicinable cures for diseased cattel . the charm of charms , and the power thereof . but if you desire to learn true and lawful charms , to cure diseased cattel , even such as seeme to have extraordinary sickness , or to be bewitched , or ( as they say ) strangely taken ; look in b. googe his third book treating of cattel , and happily you shall find some good medicine or cure for them : or if you list to see more antient stuffe , read vegetius his four books thereupon : or , if you be unlearned , seek some cunning bullock-leech . if all this will not serve , then set jobs patience before your eyes . and never think that a poor old woman can alter supernaturally the notable course which god hath appointed among his creatures . if it had heen gods pleasure to have permitted such a course , he would no doubt have both given notice in his word , that he had given such power unto them , and also would have taught remedies to have prevented them . furthermore , if you will know assured means , and infallible charms , yielding indeed undoubted remedies , and preventing all manner of witchcrafts , and also the assaults of wicked spirits ; then despise first all cosening knavery of priests , witches , and coseners ; and with true faith read the sixt chapter of st. paul to the ephesians , and follow his counsel , which is ministred unto you in the words following , deserving worthily to be called , by the name ensuing . the charm of charms . finally my brethren , be strong the lord , and in the power of his might . put on the whole armour of god , that you may stand against the assaults of the devil : for we wrestle not against flesh and blood , but against principalities and powers , and against worldly governours the princes of the darkness of this world , against spiritual wickednesses , which are in the high places . for this cause take unto you the whole armour of god , that you may be able to resist in the evil day ; and having finished all things , stand fast . stand therefore , having your loins girded about with verity , and having on the brestplate of righteousness , &c. as followeth in that chapter , verses , , , . thess . . pet. . vers . . ephes . . and else-where in the holy scripture . otherwise . if you be unlearned , and want the comfort of friends , repair to some learned , godly , and discreet preacher . if otherwise need require , go to a learned physitian , who by learning and experience knoweth and can discern the difference , signs , and causes of such diseases , as faithless men and unskilful physitians impute to witchcraft . chap. xxiii . a confutation of the force and vertue falsely ascribed to charms and amulets , by the authorities of ancient writers , both divines and physitians . my meaning is not , that these words , in the bare letter , can do any thing towards your ease or comfort in this behalf ; or that it were wholesome for your body or soul to wear them about your neck : for then would i wish you to wear the whole bible , which must needs be more effectual than any one parcel thereof . but i find not that the apostles or any of them in the primitive church , either carryed st. john's gospel , or any agnus die about them , to the end they might be preserved from bugs ; neither that they looked into the four corners of the house , or else on the roof , or under the threshold , to find matter of witchcraft , and so to burn it , to be freed from the same , according to the popish rules . neither did they by such and such verses or prayers made unto saints , at such or such hours , seek to obtain grace : neither spake they of any old women that used such trades . neither did christ at any time use or command holy water , or crosses , &c. to be used as terrours against the devil , who was not affraid to assault himself , when he was on earth . and therefore a very vain thing it is to think that he feareth these trifles , or any external matter . let us then cast away these prophane and old wives fables . for ( as origen saith ) incatationes sunt demonum irrisiones , idololatriae fex , animarum infatuatio , &c. incantations are the devils sport , the dregs of idolatry , the besotting of souls , &c. chrysostome saith , there be some that carry about their necks a piece of a gospel . but * is it not daily read ( saith he ) and heard of all men ? but if they be never the better for it , being put into their ears , hour shall they be saved , by carrying it about their necks ? and further he saith ; where is the vertue of the gospel ? in the figure of the letter , or in the understanding of the sense ? if in the figure , thou dost well to wear it about thy neck ; but if in the understanding , then thou shouldst lay it up in thine heart . augustine saith , let the faithful ministers admonish and tell their people , that these magical , arts and incantations do bring no remedy to the infirmities either of men or cattel , &c. the heathen philosophers shall at the last day confound the infidelity and barbarous foolishness of our christian or rather antichristian or prophane witchmongers . for as aristrtle saith , that incantamenta sunt muliercularum figmenta : inchantments are womens figments . so doth socrates ( who was said to be cunning herein ) affirm , that incantationes sunt verba animas decipientia humanas , incantations are words deceiving humane souls . others say , inscitia pallium sunt carmina , maleficium , & incantatio . the cloak of ignorance are charms , witchery , and incantation . galen also saith , that such as impute the falling-evil , and such like diseases to divine matter , and not rather to natural causes , are witches , conjurers , &c. hippocrates calleth them arrogant ; and in another place affirming , that in his time there were many deceivers and coseners , that would undertake to cure the falling-evil , &c. by the power and help of devils , by burying some lots or inchantments in the ground , or casting them into the sea , concludeth thus in their credit , that they are all knaves and coseners , for god is our only defender and deliverer . o notable sentence of a heathen philosopher ! book xiii . chap. i. the signification of the hebrew word hartumim , where it is found written in the scriptures , and how it is diversly translated : whereby the objection pharaohs magicians is afterward answered in this book ; also of natural magick not evil in it self . hartumim is no natural hebrew word , but is borrowed of some other nation : howbeit , it is used of the hebrews in these places ; to wit , gen. . . . . exod. . , . & . . . & . . dan. . . & . . hierome sometimes translateth it conjectores , sometimes malefici , sometimes arioli : which we for the most part translate by this word witches . but the right signification hereof may be conceived , in that the inchanters of pharaoh , being magicians of aegypt , were called hartumim . and yet in exodus they are named in some latine translations venefici . rabbi levi saith , it betokeneth such as do strange and wonderful things , naturally , artificially , and deceitfully . rabbi isaac natar affirmeth , that such were so termed , as amongst the gentiles professed singular wisdom . aben ezra expoundeth it , to signifie such as know the secrets of nature , and the quality of stones and hearbs , &c. which is attained unto by art , and specially by natural magick . but we either for want of speech , or knowledge , call them all by the name and term of witches . certainly , god endueth bodies with wonderful graces , the perfect knowledge whereof man hath not reached unto : and on the one side , there is amongst them such mutual love , society , and consent ; and on the otherside , such natural discord , and secret enmity , that therein many things are wrought to the astonishment of mans capacity . but when deceit and diabolical words are coupled therewith , then extendeth it to witchcraft and conjuration , as whereunto those natural effects are falsely imputed . so as here i shall have some occasion to say somewhat of natural magick ; because under it lyeth hidden the venome of this word hartumim . this art is said by some to be the profoundness , and the very absolute perfection of natural philosophy , and shewing forth the active part thereof , and through the aid of natural vertues , by the convenient applying of them , works are published , exceeding all capacity and admiration ; and yet not so much by art as by nature . this art of it self is not evil ; for it consisteth in searching forth the nature , causes and effects of things . as far as i can conceive , it hath been more corrupted and prophaned by us christians , than either by jews or gentiles . chap. ii. how the philosophsrs in times past travelled for the knowledge of natural magick ; of solomons knowledge therein ; who is to be called a natural magician , a distinction thereof , and why it is condemned for witchcraft . many philosophers , as namely plato , pythagoras , empedocles , democritus , &c. travelled over all the world to finde out and learn the knowledge of this art : and at their return they preached and taught , professed and published it . yea , it should appear by the magicians that came to adore christ , that the knowledge and reputation thereof was greater than we conceive or make account of . but of all other , solomon was the greatest traveller in this art , as may appear throughout the book of ecclesiastes ; and specially in the book of wisdom , where he saith * god hath given me the true science of things , so as i know how the world was made , and the power of the elements , the beginning and the end , and the midst of times , how the times alter , and the change of seasons , the course of the year , and the situation of the stars , the nature of living things and the furiousness of beasts , the power of the wind , and the imaginations of men , the diversities of plants , and the vertues of roots , and all things both secret and known , &c. finally , he was so cunning in this art , that he is said to have been a conjurer or a witch , and is so reputed in the romish church at this day . whereby you may see , how fools and papists are inclined to credit false accusations in matters of witchcraft and conjuration . the less knowledge we have in this art , the more we have it in contempt : in which respect plato saith truly to dionysius , they make philosophy a mockery , that deliver it to prophane and rude people . certainly the witchcraft , conjuration , and inchantment that is imputed to solomon , is gathered out of these his words following ; i applyed my minde to knowledge , and to search and seek out science , wisdom and understanding , to know the foolishness of the ungodly , and the error of doting fools . in this art of natural magick ( without great heed be taken ) a student shall soon be abused : for many ( writing by report , without experience ) mistake their authors , and set down one thing for another . then the conclusion being found false , the experiment groweth into contempt , and in the end seemeth ridiculous , though never so true . pliny and albert being curious writers herein , are often deceived ; insomuch as pliny is called a noble lyer , and albert a rustical lyer ; the one lying by hearsay , the other by authority . a magician is indeed that which the latines call a wise man , as numa pompilius was among the romans ; the greeks , a philosoplier , as socrates was among them : the aegyptians a priest , as hermes was ; the cabalists called them prophets . but although these distinguished this art , accounting the one part thereof infamous , as being too much given unto wicked , vain , and impious curiosity , as unto movings , numbers , figures , sounds , voices , tunes , lights , affections of the minds , and words ; and the other parts commendable , as teaching many good and necessary things , as times and seasons to sow , plant , till , cut , &c. and divers other things , which i will make manifest unto you hereafter ; yet we generally condemn the whole art without distinction , as a part of witchcraft ; having learned to hate it , before we know it ; affirming all to be witchcraft , which our gross heads are not able to conceive , and yet can think that an old doting woman seeth through it , &c. wherein we consider not how god bestoweth his gifts , and hath established an order in his works , graffing in them sundry vertues to the comfort of his several creatures ; and specially to the use and behoof of man : neither do we therein weigh that art is servant unto nature , and waiteth upon her as her handmaiden . chap. iii. what secrets do lye hidden , and what is taught in natural magick ; how gods glory is magnified therein , and that it is nothing but the work of nature . in this art of natural magick , god almighty hath hidden many secret mysteries ; as wherein a man may learn the properties , qualities , and knowledge of all nature . for it , teacheth to accomplish matters in such for and opportunity , as the common people thinketh the same to be miraculous ; and to be compassed none other way but only by witchcraft . and yet in truth , natural magick is nothing else but the work of nature : for in tillage , as nature produceth corn and herbs ; so art being natures minister , prepareth it . wherein times and seasons are greatly to be respected : for annus , non arvus producit aristas . but as many necessary and sober things are herein taught ; so doth it partly ( i say ) consist in such experiments and conclusions as are but toyes , but nevertheless lie hid in nature , and being unknown , do seem miraculous , specially when they are intermedled and corrupted with cunning illusion , or legierdemain , from whence is derived the estimation of witchcraft . but being learned and known , they are contemned , and appear ridiculous ; for that only is wonderful to the beholder , whereof he can conceive no cause nor reason , according to the saying of ephesius , miraculum solvitur unde videtur esse miraculum . and therefore a man shall take great pains herein , and bestow great cost to learn that which is of no value and a meer jugling knack . whereupon it is said that a man may not learn philosophy to be rich ; but must get riches to learn philosophy ; for to sluggards , niggards , and dizzards , the secrets of nature are never opened . and doutless a man may gather out of this art , that which being published , shall set forth the glory of god , and be many wayes beneficial to the common-wealth : the first is done by the manifestation of his works ; the second , by skilfully applying them to our use and service . chap. iv. what strange things are brought to pass by natural magick . the dayly use and practice of medicine taketh away all admiration of the wonderful effects of the same . many other things of less weight , being more secret and rare , seem more miraculous : as for example , ( if it be true , that i. bap. neap. and many other writers do constantly affirm ) tye a wild bull to a fig-tree , and he will be presently tame ; or hang an old cock thereupon , and he will immediately be tender ; as also the feathers of an eagle consume all other feathers , if they be intermedled together . wherein it may not be denyed , but nature sheweth herself a proper work-woman . but it seemeth impossible , that a little fish being but half a foot long , called remora or remiligo , or of some echenis , stayeth a mighty ship with all her load and tackling , and being also undersail . and yet it is affirmed by so many and so grave authors , that i dare not deny it ; specially , because i see as strange effects of nature otherwise : as the property of the loadstone , whick is so beneficial to the mariner ; and of rheubarb , which only medleth with choler , and purgeth neither flegm nor melancholy , and is as beneficial to the physitian , as the other to the mariner . chap. v. the incredible operation of waters , both standing and running ; of wels , lakes , rivers , and of their wonderful effects . the operation of waters , and their sundry vertues are also incredible . i mean not of waters compounded and distilled ; for it were endless to treat of their forces , specially concerning medicines . but we have here even in england natural springs , wels , and waters , both standing and running , of excellent vertues , even such as except we had seen , and had experiment of , we would not believe to be in rerum natura . and to let the physical nature of them pass , ( for the which we cannot be so thanful to god , as they are wholesom for our bodies ) is it not miraculous , that wood is by the quality of divers waters here in england transubstantiated into a stone ? the which vertue is also found to be in a lake beside the city masaca in cappadocia ; there is a river called scarmandrus , that maketh yellow sheep . yea , there be many waters , as in pontus and thessalia , and in the land of assyrides , in a river of thracia ( as aristotle saith ) that if a white sheep being with lamb drink thereof , the lamb will be black . strabo writeth of the river called crantes , in the borders of italy , running towards tarentum , where mens hair is made white and yellow being washed therein . pliny doth write that of what colour the veins are under the rams tongue , of the same colour or colours will the lambs be . there is a lake in a field called cornetus , in the bottom manifestly appeareth to the eye , the carcases of snakes , ewts , and other serpents ; whereas if you put in your hand , to pull them out , you shall find nothing there . there droppeth water out of a rock in arcadia , the which neither a silver nor a brazen boll can contain , but it leapeth out , and sprinkleth away ; and yet will remain without motion in the hoof of a mule . such conclusions ( i warrant you ) were not unknown to jannes and jambres . chap. vi. the vertues and qualities of sundry precious stones ; of cousening lapidaries , &c. the excellent vertues and qualities in stones , found , conceived and tryed by this art , is wonderful . howbeit many things most false and fabulous are added unto their true effects ; wherewith i thought good in part to try the readers patience and cunning withal . an aggat ( they say ) hath vertue against the bitings of scorpions or serpents . it is written ( but i will not stand to it ) that it maketh a man eloquent , and procureth the favour of princes ; yea that the fume thereof doth turn away tempests . alectorius is a stone about the bigness of a bean , as clear as the chrystal taken out of a cocks belly which hath been gelt or made a capon four years . if it be held in ones mouth , it asswageth thirst ; it maketh the husband to love the wife , and the bearer invincible : for hereby milo was said to overcome his enemies . a craw-pock delivereth from prison . chelidonius is a stone taken out of a swallow , which cureth melancholy : howbeit , some authors say , it is the hearb whereby the swallows recover the sight of their young , even if their eyes be picked out with an instrument . geranites is taken out of a crane , and draconites out of a dragon . but it is to be noted , that such stone must be taken out of the bellies of the serpents , beasts , or birds , ( wherein they are ) whiles they live : otherwise , they vanish away with the life , and so they retain the vertues of those stars under which they are . amethysus maketh a drunken man sober , and refresheth the wit. the * coral preserveth such as bear it from fascination or bewitching , and in this respect they are hanged about childrens necks . but from whence that superstition is derived , and who invented the lye , i know not : but i see how ready the people are to give credit thereunto by the multitude of corrals that were imployed . i find in good authors , that while it remaineth in the sea , it is an hearb , and when it is brought thence , into the air , it hardeneth , and becometh a stone . heliotropius stancheth blood , driveth away poysons , preserveth health ; yea , and some write , that it provoketh rain , and darkneth the sun , suffering not him that beareth it to be abused , hyacinthus doth all that the other doth , and also preserveth from lightning . oinothera hanged about the neck , collar , or yoke of any creature , tameth it presently . a topase healeth the lunatike person of his lunacy . aitites if it be shaken , soundeth as if there were a little stone in the belly thereof : it is good for the falling-sickness , and to prevent untimely birth . amethysus aforesaid resisteth drunkenness , so as the beares shall be able to drink freely , and recover themselves soon being drunk as apes : the same maketh a man wise , chalcedonius maketh the bearer lucky in law , quickeneth the power of the body , and is of force also against the illusions of the devil , and phantastical cogitations arising of melancholy . corneolus mitigateth the heat of the mind , and qualifieth malice ; it stancheth bloody-fluxes , specially of women that are troubled with their flowers . heliotropius aforesaid darkeneth the sun , raiseth showers , stancheth blood , procureth good fame , keepeth the bearer in health , and suffereth him not to be deceived . if this were true , one of them would be dearer then a thousand diamonds . hyacinthus delivereth one from the danger of lightening , driveth away poyson and pestilent infection , and hath many other vertues . iris helpeth a woman to speedy deliverance , and maketh rain-bows to appear . a saphire preserveth the members , and maketh them lively , and helpeth agues and gowts , and suffereth not the bearer to be afraid , it hath vertue against venom , and stayeth bleeding at the nose being often put thereto . a * smaragd is good for the eye-sight , and suffereth not carnal copulation , it maketh one rich and eloquent . a topase increaseth riches , healeth the lunatique passion , and stancheth blood . mephis ( as aaron and hermes report out of albertus magnus ) being broken into powder , and drunk with water , maketh insensibility of torture . hereby you may understand , that as god hath bestowed upon these stones , and such other like bodies , most excellent and wonderful vertues : so according to the abundance of humane superstitions and follies , many ascribe unto them either more vertues , or other than they have ; other boast that they are able to adde new qualities unto them . and herein consisteth a part of witchcraft and common cousenage used sometimes of the lapidaries for gains ; sometimes of others for cousening purposes . some part of the vanity hereof i will here describe , because the place serveth well therefore . and it is not to be forgotten or omitted , that pharaohs magicians were like enough to be cunning therein . nevertheless , i will first give you the opinion of one , who professed himself a very skilful and well experimented lapidary , as appeareth by a book of his own penning , published under this title of dactylotheca , and ( as i think ) to be had among the booksellers . and thus followeth his assertion : evax rex arabum fertur scripsisse neroni , ( qui post augustum regnavit in orbe secundus ) quot species lapidis , quae nomina , quive colores , quaeque sit his regio , vel quanta potentia cuique . ocultas etenim lapidum cognoscere vires , quorum causa latens effectus dat manifestos , egregium quiddam volumus rarumque videri . silicet hinc solers medicorum cura juvatur , auxilio lapidum morbos expellere docta . nec minus inde dari cunctarum commodarerum autores perbibent , quibus haec perspecta feruntur . nec dubium cuiquam debet falsumque videri , quin sua sit gemmis divinitus insita virtus . englished by abraham fleming : evax an old arabian king is named to have writ a treatise , and on nero's grace to have bestowed it , ( who in the world did second raign after augustus time ) of pretious stones the sundry sorts , their names ; and in what clime and countrey they were to be found , their colours and their hue , their privy power and secret force , the which knowledge true to understand their hidden cause most plain effects declare : and this will we a noble thing have counted be and rare , the skilful care of leeches learn'd is aided in this cases and hereby holpen and are taught with aid of stones to chase away from men such sicknesses as have them in a place . no less precise commodities of all things else thereby . are ministred and given to men , if authors do not lie , to whom these things are said to be most manifestly known . it shall no false or doubtful case appear to any one , but that by heavenly influence each precious pearl and stone , hath in his substance fixed force and vertue largely sown . whereby it is to be concluded , that stones have in them certain proper vertues , which are given them of a special influence of the planets , and a due proportion of the elements , their substance being a very fine and pure compound , consisting of well tempered matter wherein is no , gross mixture , as appeareth by plain proof of india and aethiopia , where the sun being orient and meridional , doth more effectually shew his operation , procuring more precious stones there to be ingendered , than in the countries that are occident and septentrional . unto this opinion do divers ancients accord ; namely , alexander peripateticus , hermes , evax , bocchos , zoroastes , isaac judaeus , zacharias babylonicus , and many more beside . chap. vii . whence the precious stones receive their operations ; how curious magicians use them , and of their seals . curious magicians affirm , that these stones receive their vertues altogether of the planets and heavenly bodies , and have not only the very operation of the planets , but sometimes the very images and impressions of the stars naturally ingraffed in them , and otherwise ought alwayes to have graven upon them , the similitudes of such monsters , beasts , and , other devices , as they imagine to be both internally in operation , and externally in view , expressed in the planets ; as for example , upon the achaete are graven serpents or venemous beasts ; and sometimes a man riding on a serpent : which they know to be aesculapius , which is the celestial serpent , whereby are cured ( they say ) poysons and stingings of serpents and scorpions . these grow in the river of achates , where the greatest scorpions are ingendred , and their noisomeness is thereby qualified , and by the force of the scorpions , the stones vertue is quickened and increased . also , if they would induce love for the accomplishment of venery , they inscribe and express in the stones , amiable embraceings and lovely countenances and gestures , words and kissings in apt figures . for the desires of the mind are consonant with the nature of the stones , which must also be set in rings , and upon foils of such metals as have affinity with those stones , through the operations of the planets whereunto they are addicted , whereby they may gather the greater force of their working . as for example , they make the images of saturn in lead , of sol in gold , of luna in silver . marry there is no small regard to be had for the certain and due times to be observed in the graving of them : for so are they made with more life , and the influences and configurations of the planets are made thereby the more to abound in them . as if you will procure love , you must work in apt , proper , and friendly aspects , as in the hour of venus , &c. to make debate , the direct contrary order is to be taken . if you determine to make the image of venus , you must expect to be under aquarius or capricornus : for saturn , taurus , and libra must be taken heed of . many other observations there be , as to avoid , the infortunate seat and place of the planets , when you would bring a happy thing to pass , and specially that it be not done in the end , declination , or heel ( as they term it ) of the course thereof : for then the planet mourneth and is dull . such signs as ascend in the day , must be taken in the day ; if in the night they increase , then must you go to work by night , &c. for in aries , leo , and sagittary is a certain triplicity , wherein the sun hath dominion by day , jupiter by night , and in the twilight the cold star of saturn . but because there shall be no excuse wanting for the faults espied herein , they say that the vertues of all stones decay through tract of time , so as such things are not now to be looked for in all respect as are written . howbeit jannes and jambres were living in that time , and in no inconvenient place ; and therefore not unlike to have that help towards the abusing of pharaoh . cardane saith , that although men attribute no small force unto such seals ; as to the seal of the sun , authorities , honours , and favours of princes ; of jupiter , riches and friends ; of venus , pleasures ; of mars , boldness ; of mercury , diligence ; of saturn , patience and enduring of labour ; of luna , favour of people : i am not ignorant ( saith he ) that stones do good , and yet i know the seals or figures do none at all . and when cardane had shewed fully that art , and the folly thereof , and the manner of those terrible , prodigious , and deceitful figures of the planets with their characters , &c. he saith that those were deceitful inventions devised by coseners , and had no vertue indeed nor truth in them . but because we spake somewhat of signets and seals , i will shew you what i read reported by vincentius in suo speculo , where making mention of the jasper-stone , whose nature and property marbodeus gallus describeth in the verses following ; jaspidis esse decem species septemque feruntur ; hic & multorum cognoscitur esse colorum , et multis nasci perhibetur partibus orbis , optimus in viridi translucentique celore , et qui plus soleat virtutis habere probatur , caste gestatus febrem fugat , arcet hydropem , adpositusque juvat mulierem parturientem , et tutamentum portanti creditur esse . nam consecratus gratum facit atque potentem , et , sicut perhibent , phantasmata noxia pellit , cujus in argento vis fortior esse putatur . englished by abraham fleming : seven kinds and ten of jasper-stones reported are to be ; of many colours this is known which noted it by me , and said in many places of the world for to be seen , where it is bred ; but yet the best is through shining green , and that which proved is to have in it more vertue plaste ; for being born about of such as are of living chaste , it drives away their ague fits , the dropsie thirsting dry , and put upon a woman weak in travel which doth lie , it helps , assists , and comforts her in pangs when she doth cry . again , it is believ'd to be a safegard frank and free , to such as wear and bear the same ; and if it hallowed be , it makes the parties gracious , and mighty too that have it ; and noisom fancies ( at they write that meant not to deprave it ) it doth displace out of the mind : the force thereof is stronger , in silver if the same be set , and will endure the longer . but ( as i said ) vincentius making mention of the jasper-stone , touching which ( by the way of a parenthesis ) i have inferred marbodeus his verses , he saith that some jasper-stones are found having in them the lively image of a natural man , with a shield at his neck , and a spear in his hand , and under his feet a serpent ; which stones so marked and signed , he preferreth before all the rest , because they are antidotaries or remedies notably resisting poyson . other some also are found figured and marked with the form of a man bearing on his neck a bundle of herbs and flowers , with the estimation and value of them noted , that they have in them a faculty or power restrictive , and will in an instant or moment of time stanch blood . such a kind of stone ( as it is reported ) galen wore on his finger . othersome are marked with a cross , as the same author writeth , and these be right excellent against inundations or overflowings of waters . i could hold you long occupied in declarations like unto these , wherein i lay before you what other men have published and set forth to the world , chusing rather to be an academical discourser , than an universal determiner : but i am desirous of brevity . chap. viii . the sympathy and antipathy of natural and elementary bodies declared by divers examples of beasts , birds , plants , &c. if i should write of the strange effects of sympathia and antipathia , i should take great pains to make you wonder , and yet you would scarce believe me . and if i should publish such conclusions as are common and known , you would not regard them . and yet empedocles thought all things were wrought hereby . it is almost incredible , that the grunting or the wheeking of a little pig , or the sight of a simple sheep should terrifie a mighty elephant ; and yet by that means the romans did put to flight pyrrhus and all his hoast . a man would hardly believe , that his cocks comb or his crowing should abash a puissant lion ; but the experience hereof hath satisfied the whole world . who would think that a serpent should abandon the shadow of an ash ? &c. but it seemeth not strange , because it is common , that some man otherwise hardy and stout enough , should not dare to abide or endure the sight of a cat. or that a draught of drink should so overthrow a man , that never a part or member of his body should be able to perform his duty and office ; and should also so corrupt and alter his senses , understanding , memory , and judgement , that he should in every thing , saving in shape , become a very beast . and herein the poets experiment of liquor is verified , in these words following . — sunt qui non corpora tantum , verum animas etiam valeant mutare liquores . englished by abrabam fleming : some waters have so powerful been , as could not only bodies change , but even the very minds of men , their operation is so strange . the friendly society betwixt a fox and a serpent is almost incredible : how loving the lizzard is to a man , we may read though we cannot see . yet some affirm that our newt is not only like to the lizzard in shape , but also in condition . from the which affection towards a man , a spaniel doth not much differ , whereof i could cite incredible stories . the amity betwixt a castrel and a pigeon is much noted among writers ; and specially how the castrel defendeth her from her enemy the sparrow-hawk ; whereof they say the dove is not ignorant . besides , the wonderful operation and vertue of herbs , which to repeat were infinite ; and therefore i will only refer you to matthoelus his herbal , or to dodonaeus . there is among them such natural accord and discord , as some prosper much the better for the others company , and some wither away being planted near unto the other . the lilly and the rose rejoyce in each others neighbour-hood . the flag and the fernbush abhorr each other so much , that the one can hardly live besides the other . the cucumber loveth water , and hateth oyl to the death . and because you shall not say that herbs have no vertue , for that in this place i cite none , i am content to discover two or three small qualities and vertues , which are affirmed to be in herbs ; marry as simple as they be , jannes and jambres might have done much with them , if they had had them . if you prick out a young swallows eyes , the old swallow restoreth again their sight , with the application ( they say ) of a little celandine . zanthus the author of histories reporteth , that a young dragon being dead was revived by her dath , with an herb called called balim . and juba saith , that a man in arabiae being dead was revived by the vertue of another herb . chap. ix . the former matter proved by many examples of the living and the dead . and as we see in stones , herbs , &c. strange operation and natural love and dissention ; so do we read , that in the body of a man , there be as strange properties and vertues natural . i have heard by credible report , and i have read many grave authors constantly affirm , that the wound of a man murthered reneweth bleeding , at the presence of a dear friend , or of a mortal enemy . divers also write , that if one pass by a murthered body ( though unknown ) he shall be stricken with fear , and feel in himself some alteration by nature . also that a woman above the age of fifty years , being bound hand and foot , her clothes being upon her , and laid down softly into the water sinketh , not in a long time ; some say not at all . by which experiment they were wont to try witches , as well as by ferrum candens ; which was , to hold hot iron in their hands , and by not burning to be tryed . howbeit , plutarch saith , that pyrrhus his great toe had in it such natural , or rather divine vertue , that no fire could burn it . and alberius saith , and many other also repeat the same story , saying , that there were two such children born in germany , as if that one of them had been carried by any house , all the doors right against one of his sides would fly open : and that vertue which the one had in the left side , the other brother had in the right side . he saith further , that many saw it , and that it could be referred to nothing , but to the propriety of their bodies . pompanatius writeth , that the kings of france do cure the disease called now the kingsevil , or queensevil ; which hath been alwayes thought , and to this day is supposed to be , a miraculous and a peculiar gift , ard a special grace given to the kings and queens of england . which some refer to the propriety of their persons , some to the peculiar gift of god , and some to the efficacy of words . but if the french king use it no worse then our princess doth , god will not be offended thereat : for her majesty only useth godly and divine prayer , with some alms , and referreth the cure to god and to the physitian . plutarch writeth , that there be certain men called psilli , which with their mouths heal the bitings of serpents . and j. bap. neap. faith , that an olive being planted by the hand of a virgin , prospereth ; which if a harlot do , it withereth away . also if a serpent or viper lie in a hole , it may easily be pulled out with the left hand , where as with the right hand it cannot be removed . although this experiment , and such like are like enough to be false , yet are they not altogether so impious as the miracles said to be done by characters , charms , &c. for many strange properties remain in sundry parts of a living creature , which is not universally dispersed , and indifferently spread through the whole body : as the eye smelleth not , the nose seeth not , the ear tasteth not , &c. chap. x. the bewitching venom , contained in the body of an harlot , how her eye , her tongue , her beauty and behaviour , bewitcheth some men : of bones and horns yielding great vertue . the vertue contained within the body of an harlot , or rather the venom proceeding out of the same , may be beheld with great admiration . for her eye infecteth , enticeth , and ( if i may so say ) bewitcheth them many times , which think themselves well armed against such manner of people . her tongue , her gesture , her behaviour , her beauty , and other allurements poison and intoxicate the mind : yea , her company induceth impudency , corrupteth virginity , confoundeth and consumeth the bodies , goods , and the very souls of men . and finally her body destroyeth and rotteth the very flesh and bones of mans body . and this is common that we wonder not at all thereat ; nay we have not the course of the sun , the moon , or the stars in so great admiration , as the globe , counterfeiting their order : which is in respect but a bable made by an artificer . so as ( i think ) if christ himself had continued long in the execution of miracles , and had left that power permanent and common in the church ; they would have grown into contempt , and not have been esteemed , according to his own saying , a prophet is not regarded in his own countrey , i might recite infinite properties , wherewith god hath indued the body of man , worthy of admiration , and fit for this place . as touching other living creatures , god hath likewise ( for his glory , and our behoof ) bestowed most excellent and miraculous gifts and vertues upon their bodies and members , and that in several and wonderful wise . we see that a bone taken out of a carps head , stancheth blood , and so doth none other part besides of that fish . the bone also in a hares foot mitigateth the cramp , as none other bone nor part else of the hare doth . how precious is the bone growing out of the forehead of a unicorn ! if the horn , which we see , grow there , which is doubted : and of how small account are the residue of all his bones ! at the excellency whereof , as also at the noble and innumerable venues of herbs we muse not at all ; because it hath pleased god to make them , common unto us . which perchance might in some part assist jannes and jambres , towards the hardning of pharaohs heart . but of such secret and strange operations read albert. de mineral . cap. . , . also marsilius ficinus , cap. . lib. . cardan , de rerum varietate . j. bap. neap , de magia naturali . peucer , wier pompanatius , fernelius , and others . chap. xi . two notorious wonders , and yet not marvelled at . i thought good here to insert two most miraculous matters ; of the one i am testis oculatus , an eye-witness ; of the other i am so credibly and certainly informed , that i dare , and do believe it to be very true . when mr. t. randolph returned out of russia , after his embassage dispatched , a gentleman of his train brought home a monument of great accompt , in nature and in property very wonderful . and because i am loth to be long in the description of circumstances , i will first describe the thing it self , which was a piece of earth of a good quantity , and most excellently proportioned in nature , having these qualities and vertues following . if one had taken a piece of perfect steel , forked and sharpned at the end , and heated red hot , offering therewith to have touched it , it would have fled with great celerity : and on the other side , it would have pursued gold , either in coin or bulloin , with as great violence and speed as it shunned the other . no bird in the air durst approach near it ; no beast of the field but feared it , and naturally fled from the sight thereof . it would be here to day , and to morrow twenty miles of , and the next day after in in the very place it was the first day , and that without the help of any other creature . johannes fernelius writeth of a strange stone lately brought out of india , which hath in it such a marvellous brightness , purity and shining , that therewith the air round about is so lightned and cleared , that one may see to read thereby in the darkness of night . it will not be contained in a close room , but requireth an open and free place . it would not willingly rest or stay here below on the earth , but alwayes laboureth to ascend up into the air. if one press it down with his hand , it resisteth , and striketh very sharply . it is beautiful to behold , without either spot or blemish , and yet very unpleasant to taste or feel . if any part thereof be taken away , it is never a whit diminished , the form thereof being inconstant , and at every moment mutable . these two things last rehearsed are strange , and so long wondred at , as the mystery and morality thereof remaineth undiscovered : but when i have disclosed the matter , and told you that by the lump of earth a man is meant , and some of his qualities described ; and that that which was contained in the far fetcht stone , was fire , or rather flame : the doubt is resolved , and the miracle ended . and yet ( i confess ) there is in these two creatures contained more miraculous matter , then in all the loadstones and diamonds in the world . and hereby is to be noted , that even a part of this art , which is called natural or witching magick , consisteth as well in the deceit of words , as in the sleight of hand ; wherein plain lying is avoided with a figurative speech , in the which either the words themselves , or their interpretation have a double or doubtful meaning , according to that which hath been said before in the title * ob or pytho : and shall be more at large hereafter in this treatise manifested . chap. xii . of illusions , confederacies , and leqierdemain , and how they may be well or ill used . many writers have been abused , as well by untrue reports , as by illusion , and practices of confederacy and legierdemain , &c. sometimes imputing unto words that which resteth in the nature of the thing ; and somtimes to the nature of the thing , that which proceedeth of fraud and deception of sight . but when these experiments grow to superstition or impiety , they are either to be forsaken as vain , or denied as false . howbeit , if these things be done for mirth , and recreation , and not to the hurt of our neighbour , nor to the abusing or prophaning of gods name , in mine opinion they are neither impious nor altogether unlawful : though herein or hereby a natural thing be made to seem supernatural . such are the miracles wrought by juglers , consisting in fine & nimble conveyance , called legierdemain ; as when they seem to cast away , or to deliver to another that which they retain still in their own hands ; or convey otherwise , or seem to eat a knife , or some such other thing , when indeed they bestow the same secretly into their bosoms or laps . another point of jugling is , when they thrust a knife through the brains and head of a chicken or pullet , and seem to cure the same with words ; which would live and do well , though never a word were spoken . some of these toyes consist in arithmetical devices , partly in experiments of natural magick , and partly in private , as also in publick confederacy . chap. xiii . of private confederacy , and of brandons pigeon . private confederacy i mean , when ( one by a special plot laid by himself , without any compact made with others ) perswadeth the beholders , that he will suddenly and in their presence do some miraculous feat , which he hath already accomplished privily . as for example , he will shew you a card , or any other like thing : and will say further unto you ; behold and see what a mark it hath , and then burneth it ; and nevertheless fetcheth anther like card so marked out of some bodies pocket , or out of some corner where he himself before had placed it ; to the wonder and astonishment of simple beholders , which , conceive not that kind of illusiion , but expect miracles and strange works . what wondering and admiration was there at brandon the jugler , who painted on the wall the picture of a dove , and seeing a pigeon sitting on the top of a house , said to the king , lo now your grace shall see what , a jugler can do , if he be his crafts-master ; and then pricked the picture with a knife so hard and so often , and with so effectual words , as the pigeon fell down from the top of the house stark dead . i need not write any further circumstance to shew how the matter was taken , what wondering was thereat , how he was prohibited to use that feat any further , lest he should imploy it in any other kind of murther ; as though he , whose picture soever he had pricked , must needs have died , and so the life of all men be in the hands of a jugler : as is now supposed to be in the hands and wils of witches . this story is , until the day of the writing hereof , in fresh remembrance , and of the most part believed as canonical , as are all the fables of witches : but when you are taught the feat or sleight ( the secrecy and sorcery of the matter being bewrayed and discovered ) you will think it a mockery and simple illusion . to interpret unto you the revelation of this mysterie ; so it is , that the poor pigeon was before in the hands of the jugler , into whom he had thrust a dram of nux vomica , or some other such poison , which to the nature of the bird was so extream a venom , as after the receipt thereof it could not live above the space of half an hour , and being let loose after the medicine ministred , she always resorted to the top of the next house : which she will the rather do , if there be any pigeons already sitting there , and ( as it is already said ) after a short space falleth down , either stark dead , or greatly astonied . but in the mean time the jugler used words of art , partly to protract the time , and partly to gain credit and admiration of the beholder . if this or the like feat should be done by to old woman , every body would cry out for fire and faggot to burn the witch . chap. xiv . of publick confederacy , and whereof it consisteth . publick confederacy is , when there is beforehand a compact made betwixt divers persons ; the one to be principal , the rest to be assistants in working of miracles , or rather in cosening and abusing the beholders . as when i tell you in the presence of a multitude what you have thought or done , or shall do or think , when you and i were thereupon agreed before . and if this be cunningly and closely handled , it will induce great admiration to the beholders ; specially when they are before amazed and abused by some experiments of natural magick , arithmetical conclusions , of legierdemain . such were , for the most part , the conclusions and devices of feats : wherein doubt you not , but jannes and jambres were expert , active , and ready . chap. xv. how men have been abused with words of equivocation , with sundry examples thereof . some have taught , and others have written certain experiments ; in the expressing whereof they have used such words of equivocation , as whereby many have been overtaken and abused through rash credulity : so as sometimes ( i say ) they have reported , taught , and written that which their capacity took hold upon , contrary to the truth and sincere meaning of the author . it is a common jest among the water-men of the thames , to shew the parish church of stone to the passengers , calling the same by the name of the lanthorn of kent ; affirming , and that not untruly , that the said church is as light ( meaning in weight and not in brightness ) at midnight , as at noonday . whereupon some credulous person is made believe , and will not stick to affirm and swear , that in the same church is such continual light , that any man may see to read there at all times of the night without a candle . an excellent philosopher , whom ( for reverence unto his fame and learning ) i will forbear to name , was overtaken by his hostess at dover ; who merrily told him , that if he could retain and keep in his mouth certain pibbles ( lying at the shoar side ) he should not perbreak until he came to calice , how rough and rempestuous so ever the seas were . which when he had tried , and being not forced by sickness to vomit , nor to lose his stones , as by vomiting he must needs do , he thought her hostess had discovered unto him an excellent secret , nothing doubting of her amphibological speech : and therefore thought it a worthy note to be recorded among miraculous and medicinable stones ; and inserted it accordingly into his book , among other experiments collected with great industry , learning , travel , and judgement . all these toyes help a subtile cosener to gain credit with the multitude . yea , to further estimation , many will whisper prophecies of their own invention into the ears of such as are not of quickest capacity ; as to tell what weather , &c. shall follow . which if it fall out true , then boast they and triumph , as though they had gotten some notable conquest ; if not , they deny the matter , forget it , excuse it , or shift it off ; as that they told another the contrary in earnest , and spake that but in jest . all these helps might pharaohs jugglers have to maintain their cosenages and illusions , towards the hardening of pharaohs heart . hereunto belong all manner of charms , periapts , amulets , characters , and such other superstitions , both popish and prophane : whereby ( if that were true , which either , papists , conjurors , or witches undertake to do ) we might daily see the very miracles wrought indeed , which pharaoh's magicians seemed to perform . howbeit , because by all those devices or cosenages there cannot be made so much as a nit , so jannes and jambres could have no help that way , i will speak thereof in place more convenient . chap. xvi . how some are abused with natural magick , and sundry examples thereof when illusion is added thereunto ; of jacobs pied sheep , and of a black-moor . but as these notable and wonderful experiments and conclusions that are found out in nature it self ( through wisdom , learning and industry ) do greatly oppose and astonish the capacity of man : so ( i say ) when deceit and illusion is annexed thereunto , then is the wit , the faith , and constancy of man searched and tried . for if we shall yield that to be divine , supernatural , and miraculous , which we cannot comprehend ; a witch , a papist , a conjuror , a cosener , and a jugler may make us believe they are gods : or else with more impiety we shall ascribe such power and omnipotency unto them , or unto the devil , as only and properly appertained to god. as for example ; by confederacy or cosenage ( as before i have said ) i may seem to manifest the secret thoughts of the heart , which ( as we learn in gods book ) none , knoweth or searcheth , but god himself alone . and therefore , whosoever believeth that i can do as i may seem to do , maketh a god of me , and is an idolater . in which respect , whensoever we hear papist , witch , conjuror , or cosener , take upon him more than lieth in humane power to perform , we may know and boldly , say it is a knack of knavery ; and no miracle at all . and further we may know , that when we understand it , it will not be worth the knowing . and at the discovery of these miraculous toyes , we shall leave to wonder at them , and begin to wonder at our selves , that could be so abused with bables . howbeit , such things as god hath laid up secretly in nature , are to be weighed with , great admiration , and to be searched out with such industry as may become a christian man : i mean , so as neither god , nor our neighbour he offended thereby , which respect doubtless jannes and jambres never had . we finde in the scriptures divers natural and secret experiments practised ; as namely that of jacob , for pied sheep ; which are confirmed by prophane authors , and not only verified in lambs and sheep , but in horses , peacocks , conies , &c. we read also of a woman that brought forth a young black-moor , by means of an old black-moor was in her house at the time of her conception , whom she beheld in fantasie , as is supposed : howbeit a jealous husband will not be satisfied with such phantastical imaginations : for in truth a black-moor never faileth to beget black children , of what colour sover the other be ; et sic contra . chap. xvii . the opinion of witchmongers , that devils can create bodies ; and of pharaohs magicians . it is affirmed by james sprenger and henry institor , in m. mal. who cite albert . in lib. de animalib . for their purpose , that devils and witches also can truly make living creatures as well as god ; though not at an instant , yet very suddenly . howbeit , all such who are rightly informed in gods word , shall manifestly perceive and confess the contrary , as hath been by scriptures already proved , and may be confirmed by places infinite . and therefore jannes and jambres , though satan and also belzebuh had assisted them , could never have made the serpent or frogs of nothing , nor yet have changed the waters with words , nevertheless all the learned expositors of that place affirm , that they made a shew of creation , &c. exhibiting by cunning a resemblance of some of those miracles , which god wrought by the hands of moses . yea s. augustine and many other hold , that they made by art ( and that truly ) the serpents , &c. but that they may by art aprroach somewhat nearer to those actions then hath been yet declared , shall and may appear by these and many other conclusions , if they be true . chap. xviii . how to produce or make monsters by art magick , and why pharaohs magicians could not make lice . strato , democritus empedocles , and of late , jo. bap. neap. teach by what means monsters may be produced , both from beast and also from fowl. aristotle himself teacheth to make a chicken have four legs , and as many wings , only by a double yolked egg ; whereby also a serpent may be made to have many legs . or any thing that produceth egs , may likewise be made double , or membred dismembred ; and the viler creature the sooner brought to monstrous deformity , which in more noble creatures is more hardly brought to pass . there are also pretty experiments of an egg , to produce any fowl , without the natural help of the hen , the which is brought to pass , if the egg be laid in the powder of the hens dung , dryed and mingled with some of the hens feathers , and stirred every fourth hour . you may also produce ( as they say ) the most venomous , noisom , and dangerous serpent , called a cockatrice , by melting a little arsenick , and the poyson of serpents , or some other strong venom , and drowning an egg therein , which there must remain certain dayes ; and if the egg be set upright , the operation will be the better , this may also be done , if the egg be laid in dung , which of all other things giveth the most singular and natural heat ; and as j. bap. neap. saith , is * mirabilium rerum parens ; who also writeth , that crines faeminae menstruosae , the hairs of a menstruous woman , are turned into serpents within short space ; and he further saith , that basil being beaten , and set out in a moist place , betwixt a couple of tiles , doth engender scorpions . the ashes of a duck being put between two dishes , and set in a moist place , doth ingender a huge toad , quod etiam efficit sanguis menstruosus , which also doth menstruous blood. many writers conclude , that there be two manner of toads , the one bred by natural course and order of generation , the other growing of themselves , which are called temporary , being only ingendered of showers and dust ; and ( as j. bap. neap. saith ) they are easie to be made . plutarch and heraclides do say , that they have seen these to descend in rain , so as they have lain and crawled on the tops of houses , &c. also aelianus doth say that he saw frogs and toads , whereof the heads and shoulders were alive , and became flesh ; the hinder parts being but earth , and so crawled on two feet , the other being not yet fashioned or fully framed . and macrobius reporteth , that in egypt , mice grow of earth and showers ; as also frogs , toads , and serpents in other places . they say that damnatus hispanus could make them when and as many as he listed . he is no good angler , that knoweth not how soon the entrails of a beast , when they are buried , will engender maggots ( which in a civiler term are called gentles ) a good bait for small fishes . whosoever knoweth the order of preserving of silk-worms , may perceive a like conclusion ; because in the winter that is a dead seed , which in the summer is a lively creature . such and greater experiments might be known to jannes and jambres , and serve well to their purpose , especially with such excuses , delayes , and cunning , as they could joyn therewithall . but to proceed , and come a little nearer to their feats , and to shew you a knack beyond their cunning ; i can assure you that of the fat of a man a woman , lice are in very short space ingendred ; and yet i say , pharaohs magicians could not make them , with all the cunning they had . whereby you may perceive , that god indeed performed the other actions , to indurate pharaoh , though he thought his magicians did with no less dexterity than moses work miracles and wonders . but some of the interpreters of that place excuse their ignorance in that matter , thus , the devil ( say they ) can make no creature under the quantity of a barly-corn , and lice being so little cannot therfore be created by them . as though he that can make the greater , could not make the less . a very gross absurdity . and as though that he which hath power over great , had not the like over small . chap. xix . that great matters may be wrought by this art , when princes esteem and maintain it : of divers wonderful experiments , and of strange conclusions in glasses of the art perspective , &c. howbeit , these are but trifles in respect of other experiments to this effect , specially when great princes maintain and give countenance to students in those magical arts , which in these countries and in this age is rather prohibited than allowed , by reason of the abuse commonly coupled therewith ; which in truth is it that moveth admiration and estimation of miraculous workings . as for example , if i affirm , that with certain charms and popish prayers i can set an horse or an asses head upon a mans shoulders , i shall not be believed ; or if i do it , i shall be thought a witch . and yet if j. bap. neap. experiments be true , it is no difficult matter to make it seem so ; and the charm of a witch or a papist joyned with the experiment , will also make the wonder seem to proceed thereof . the words used in such case are uncertain , and to be recited at the pleasure of the witch or cosener . but the conclusion of this , cut off the head of a horse or an ass ( before they be dead , otherwise the vertue or strength thereof will be the less effectual ) and make an earthen vessel of fit capacity to contain the same , and let it be filled with the oyl and fat thereof , cover it close , and dawb it over with lome ; let it boyl over a soft fire three days continually , that the flesh boyled may run into oyl , so as the bare bones may be seen , beat the hair into powder , and mingle the same with the oyl ; and annoint the heads of the standers by , and they shall seem to have horses or asses heads . if beasts heads be anointed with the like oyl made of a mans head , they shall seem to have mens faces , as divers authors soberly affirm . if a lamp be anointed herewith , every thing shall seem most monstrous . it is also written , that if that which is called sperma in any beast be burned , and any bodies face therewithal anointed he shall seem to have the like face as the beast had . but if you beat arsenick very fine , and boyl it with a little sulphur in a covered pot , and kindle it with a new candle , the standers by will seem to be headless . aqua composita and salt being fired in the night , and all other lights extinguished , make the standers by seem as dead . all these things might be very well perceived and known , and also practised by jannes and jambres . but the wondrous devices , and miraculous sights , and conceits , made and contained in glass , do far exceed all other ; whereto the art perspective is very necessary . for it shews the illusions of them , whose experiments be seen in divers sorts of glasses ; as in the hollow , the plain , the embossed , the columnary , the pyramidate or piked , the turbinal , the bounched , the round , the cornered , the inversed , the eversed , the massie , the regular , the irregular , the coloured and clear glasses ; for you may have glasses so made , as what image or favour soever you print in your imagination , you shall think you see the same therein . others are so framed , as therein one may see what others do in places far distant ; others , whereby you shall see men hanging in the air ; others , whereby you may perceive men flying in the air ; others , wherein you may see one coming , and another going ; others , where one image shall seem to be one hundred , &c. there be glasses also wherein one man may see another mans image , and not his own , others , to make many similitudes ; others , to make none at all . others , contrary to the use of all glasses make the right side turn to the right , and the left side to the left ; others , that burn before and behind ; others , that represent not the images received within them , but cast them far off in the air , appearing like aiery images , and by the collection of the sun-beams , with great force set fire ( very far off ) on every thing that may be burned . there be clear glasses , that make great things seem little ; things far off to be at hand ; and that which is near to be far off ; such things as are over us , to seem under us ; and those that are under us , to be above us . there are some glasses also , that represent things in divers colours , and them most gorgeous , specially any white thing . finally , the thing most worthy of admiration concerning these glasses , is , that the lesser glass doth lessen their shape ; but how big soever it be , it maketh the shape no bigger then it is . and therefore augustine thinketh some hidden mystery to be therein . vitellius , and j. bap. neap. write largely hereof . these i have for the most part seen , and have the receipt how to make them ; which if desire of brevity had not forbidden me , i would here have set down . but i think not but pharaohs magicians had better experience then i for those and such like devices . and as ( pompanatius saith ) it is most true , that some for these feats have been accounted saints , some other witches . and therefore i say , that the pope maketh rich witches saints ; and burneth the poor witches . chap. xx. a comparison betwixt pharoahs magicians and our witches , and how their cunning consisted in juggling knacks . thus you see that it hath pleased god to shew unto men that seek for knowledge , such cunning in finding out , compounding , and framing of strange and secret things , as thereby he seemeth to have bestowed upon man , some part of his divinity . howbeit , god ( of nothing , with his word ) hath created all things , and doth at his will , beyond the power and also the reach of man , accomplish whatsoever he lists . and such miracles in times past he wrought by the hands of his prophets , as here he did by moses in the presence of pharaoh , which jannes and jambres apishly followed . but to affirm that they by themselves , or by all the devils in hell , could do indeed as moses did by the power of the holy ghost , is worse then infidelity . if any object and say , that our witches can do such feats with words and charms , as pharaohs magicians did by their art , i deny it ; and all the world will never be able to shew it . that which they did was openly done , as our witches and conjurers never do any thing ; so as these cannot do as they did . and yet ( as calvin saith of them ) they were but juglers . neither could they do , as many suppose . for as clemens saith , these magicians did rather seem to do these wonders , than work them indeed . and if they made but prestigious shews of things , i say it was more than our witches can do . for witchcrafts ( as erastus himself confesseth in drift of argument ) are but old wives fables . if the magicians serpent had been a very serpent , it must needs have been transformed out of the rod. and therein had been a double work of god , to wit , the qualifying and extinguishment of one substance , and the creation of another . which are actions beyond the devils power , for he can neither make a body to be no body , nor yet no body to be a body ; as to make something nothing , and nothing something ; and contrary things , one ; nay , they cannot make one hair either white or black . if pharaohs magicians had made very frogs upon a sudden , why could they not drive them away again ? if they could not hurt the frogs , why should we think that they could make them ? or that our witches , which cannot do so much as counterfeit them , can kill cattel and other creatures with words or wishes ? and therefore i say with jamblicus , quae fascinati imaginamur , praeter imaginamenta nullam habent actionis & essentiae veritatem ; such things as we being bewitched do imagine , have no truth at all either of action or essence , beside the bare imagination . chap. xxi . that the serpents and frogs mere truly presented , and the water poysoned indeed by jannes and jambres ; of false prophets and of their miracles ; of balams ass . truly i think there were no inconvenience granted , though i should admit that the serpents and frogs were truly presented , and the water truly poysoned by jannes and jambres ; not that they could execute such miracles of themselves , or by their familiars or devils : but that god , by the hands of those counterfeit coseners , contrary to their own expectations , overtook them , and compelled them in their ridiculous wickedness to be instruments of his will and vengeance , upon their master pharaoh ; so as by their hands god shewed some miracles , which he himself wrought , as appeareth in exodus , for god did put the spirit of truth into baalams mouth , who was hired to curse his people . and although he were a corrupt and false prophet , and went about a mischievous enterprise ; yet god made him an instrument ( against his will ) to the confusion of the wicked . which if it pleased god to to do here , as a speciall work , whereby to shew his omnipotency , to the confirmation of his peoples faith , in the doctrine of their messias delivered unto them by the prophet moses , then was it miraculous and extraordinary , and not to be looked for now . and ( as some suppose ) there were then a consort or crew of false prophets , which could also foretell things to come , and work miracles . i answer , it was extraordinary and miraculous , and that it pleased god so to try his people ; but he worketh not so in these dayes ; for the working of miracle is ceased . likewise in this case it might well stand with gods glory , to use the hands of pharaohs magicians , towards the hardening of their masters heart ; and to make their illusions and ridiculous conceits to become effectual . for god had promised and determined to harden the heart of pharaoh , as for the miracles which moses did , they mollified it so , as he alwayes relented upon the sight of the same . for unto the greatness of his miracles were added such modesty and patience , as might have moved even a heart of steel or flint . but pharaohs frowardness alwayes grew upon the magicians actions : the like example , or the resemblance whereof , we find not again in the scriptures . and though there were such people in those dayes suffered and used by god , for the accomplishment of his will and secret purpose : yet it followeth not , that now , when gods will is wholly revealed to us in his word , and his son exhibited ( for whom , or rather for the manifestation of whose coming , all those things were suffered or wrought ) such things and such people should yet continue . so as i conclude , the cause being taken away , the thing proceeding thence remaineth not . and to assign our witches and conjurers their room , is to mock and contemn gods wonderful works ; and to oppose against them cosenages , jugling knacks and things of nought . and therefore , as they must confess , that none in these dayes can do as moses did ; so it may be answered , that none in these dayes can do as jannes and jambres did : who , if they had been false prophets , as they were juglers , had yet been more priviledged to exceed our old women or conjurers , in the accomplishing of miracles , or in prophecying , &c. for who may be compared with balaam ? nay , i dare say , that balaams ass wrought a greater miracle , and more supernatural , then either the pope or all the conjurers and witches in the world can do at this day . to conclude , it is to be avouched ( and there be proofs manifest enough ) that our juglers approach much nearer to resemble pharaohs magicians , then either witches or conjurers , and make a more lively shew of working miracles than any inchanters can do : for these practise to shew that in action , which witches do in words and terms . but that you may think i have reason for the maintenance of mine opinion in this behalf , i will surcease by multitude of words to amplifie this place , referring you to the tract following of the art of juggling , where you shall read strange practices and cunning conveyances ; which because they cannot so conveniently be described by phrase of speech , as that they should presently sink into the capacity of you that would be practitioners of the same , have caused them to be set forth in form & figure , that your understanding might be somewhat helped by instrumental demonstrations . and when you have perused that whole discovery of juggling , compare the wonders thereof with the wonders imputed to conjurers and witches , ( not omitting pharaohs sorcerers at any hand in this comparison ) and i believe you will be resolved , that the miracles done in pharaohs sight by them , and the miracles ascribed unto witches , conjurers , &c. may be well taken for false miracles , meer delusions , &c. and for such actions as are commonly practised by cunning jugglers ; be it either by legierdemain , confederacy , or otherwise . chap. xxii . the art of juggling discovered , and in what points it doth principally consist . now because such occasion is ministred , and the matter so pertinent to my purpose , and also the life of wicthcraft and cosenage so manifestly delivered in the art of juggling ; i thought good to discover it , together with the rest of the other deceitful arts ; being sorry that it falleth out to my lot , to lay open the secrets of this mystery , to the hinderance of such poor men as live thereby : whose doings herein are not only tolerable , but greatly commendable , so they abuse not the name of god , nor make the people attribute unto them his power ; but alwayes acknowledge wherein the art consisteth , so as thereby the other unlawful and impious arts may be by them the rather detected and bewrayed . the true art therefore of juggling consisteth in legierdemain ; to wit , the nimble conveyance of the hand , which is especially performed three wayes . the first and principal consisteth in hiding and conveying of balls , the second in the alteration of money , the third in the shuffling of the cards . he that is expert in these may shew much pleasure , and many feats , and hath more cunning than all other witches or magicians . all other parts of this art are taught when they are discovered ; but this part cannot be taught by any description or instruction , without exercise and expence of time . and forasmuch as i profess rather to discover than teach these mysteries , it shall suffice to signifie unto you , that the endeavour and drift of jugglers is only to abuse mens eyes and judgments . now therefore my meaning is , in words as plain as i can , to rip up certain proper tricks of that art ; whereof some are pleasant and delectable , other some dreadful and desperate , and all but meer delusions , or counterfeit actions , as you shall soon see by due observation of every knack by me hereafter deciphered . chap. xxiii . of the ball , and the manner of legierdemain therewith , also notable feats with one or divers bals. concerning the ball , the plays and devices thereof are infinite , in so much as if you can by use handle them well , you may shew therewith a hundreth feats . but whether you seem to throw the ball into your left hand , or into your mouth , or into a pot , or up into the air , &c. it is to be kept still in your right hand . if you practice first with a leaden bullet , you shall the sooner and better do it with balls of cork . the first place at your first learning , where you are to bestow a great ball , is in the palm of your hand , with your ring-finger ; but a small ball is to be placed with your thumb , betwixt your ring-finger , and middle-finger , then are you to practice to do it betwixt the other fingers , then betwixt the fore-finger and the thumb , with the fore-finger and middle-finger jointly , and therein is the greatest and strangest cunning shewed . lastly , the same ball is to be practised in the palm of the hand , and by use you shall not only seem to put any one ball from you , and yet retain it in your hand ; but you shall keep four or five as cleanly as one . this being attained unto , you shall work wonderful feats ; as for example . lay three or four balls before you , and as many small candlesticks , bols , salt-seller covers , which is the best . then first seem to put one ball into your left hand , and therewithal seem to hold same fast : then take one of the candlesticks , or any other thing ( having a hollow foot , and not being too great ) and seem to put the ball which is thought to be in your left hand , underneath the same , and so under the other candlesticks seem to bestow the other balls : and all this while the beholders will suppose each ball to be under each candlestick : this done , some charm or form of words is commonly used . then take up one candlestick with one hand , and blow , saying , lo , you see that is gone : and so likewise look under each candlestick with like grace and words , and the beholders will wonder where they are become . but if you in lifting up the candlesticks with your right hand , leave all those three or four balls under one of them ( as by use you may easily do , having turned them all down with your hand , and holding them fast with your little and ring-finger ) & take the candlestick with your other fingers , and cast the balls up into the hollowness thereof ( for so they will not roll so soon away ) the stander by will be much astonied . but it will seem wonderful strange , if also in shewing how there remaineth nothing under another of those candlesticks , taken up with your left hand , you leave behind you a great ball , or any other thing , the miracle will be the greater . for first they think you have pulled away all the bals by miracle ; then , that you have brought them all together again by like means , and they neither think nor look that any other thing remaineth behind under any of them . and therefore , after many other feats done , return to your candlesticks , remembring where you left the great ball , and in no wise touch the same ; but having another like ball about you , seem to bestow the same in manner and form aforesaid , under a candlestick which standeth furthest off from that where the ball lieth . and when you shall with words or charms seem to convey the same ball from under the same candlestick , and afterward bring it under the candlestick which you touched not , it will ( i say ) seem wonderful strange . to make a little ball swell in your hand till it he very great . take a very great ball in your left hand , or three indifferent big balls , and shewing one or three little balls , seem to put them into your said left hand , concealing ( as you may well do ) the other balls which were therein before : then use words , and make them seem to swell , and open your hand , &c. this play is to be varied a hundreth wayes : for as you find them all under one candlestick , so may you go to a stander by , and take off his hat or cap , and shew the balls to be there , conveying them thereinto , as you turn the bottom upward . to consume ( or rather to convey ) one or many bals into nothing . if you take one ball , or more , and seem to put it into your other hand , and whilest you use charming words , you convey them out of your right hand into your lap , it will seem strange : for when you open your left hand , immediately , the shatpest lookers on will say it is in your other hand , which also then you may open ; and when they see nothing there , they are greatly overtaken . how to rap a wag on the knuckles . but i will leave to speak any more of the ball , for herein i might hold you all day , and yet shall i not be able to teach you to use it , nor scarcely to understand what i mean or write concerning it : but certainly many are perswaded that it is a spirit or a fly , &c. memorandum , that alwayes the right-hand be kept open and straight , only keep the palm from view , and therefore you may end with this miracle . lay one ball upon your shoulder , another on your arm , and the third on the table : which because it is round , and will not easily lye upon the point of your knife , you must bid a stander by lay it thereon , that you mean to throw all those three balls into your mouth at once : and holding a knife as a pen in your hand , when he is laying it upon the point of your knife , you may easily with hast rap him on the fingers , for the other matter will be hard to do . chap. xxiv . of conveyance of money . the conveying of money is not much inferior to the ball , but much easier to do . the principal place to keep a piece of money is the palm of your hand , the best piece to keep is a testor ; but with exercise all will be alike , except the money be very small , and then it is to be kept betwixt the fingers , almost at the fingers end , whereas the ball is to be kept below neer to the palm . to convey money out of one of your hands into the other by legierdemain . first you must hold open your right hand , and lay therein a testor , or some big piece of money : then lay thereupon the top of your long left finger , and use words , and upon the sudden slip your right hand from your finger wherewith you held down the testor , and bending your hand a very little , you shall retain the testor still therein , and suddenly ( i say ) drawing your right hand through your left , you shall seem to have left the testor there , specially when you shut in due time your left hand . which that it may more plainly appear to be truly done , you may take a knife , and seem to knock against it , so as it shall make a great sound , but instead of knocking the piece in the left hand ( where none is ) you shall hold the point of the knife fast with the left hand , and knock against the testor held in the other hand , and it will be thought to hit against the money in the left hand . then use words , and open your hand , and when nothing is seen , it will be wondred at how the testor was removed . to convert or transubstantiate money into counters , or counters into money . another way to deceive the lookers on , is to do as before , with a testor ; and keeping a counter in the palm of the left hand secretly to seem to put the testor thereinto ; which being reteined still in the right hand , when the left hand is opened , the testor will seem to be transubstantiated into a counter . to put one testor into one hand , and another into another hand , and with words to bring them together . he that hath once attained to the facility of retaining one piece of money in in his right hand , may shew a hundred pleasant conceits by that means , and may reserve two or three as well as one . and lo then may you seem to put one piece into your left hand , and retaining it still in your right hand , you may together therewith take up another like piece , and so with words seem to bring both pieces together . to put one testor into a strangers hand , and another into your own , and to convey both into the strangers hand with words . also you may take two testors evenly set together , and put the same in stead of one testor , into a strangers hand , and then making as though you did put one testor into your left hand , with words you shall make it seem that you convey the testor in your hand , into the strangers hand : for when you open your said left hand , there shall be nothing seen ; and he opening his hand shall find two , where he thought was but one . by this device ( i say ) a hundred conceits may be shewed . how to do the same or the like feat otherwise . to keep a testor , &c. betwixt your finger , serveth specially for this and such like purposes . hold out your hand , and cause one to lay a testor upon the palm thereof , then shake the same up almost to your fingers ends , and putting your thumb upon it ; you shall easily , with a little practice , convey the edge bewixt the middle and fore-finger , whilest you proffer to put it into your other hand ( provided alwayes that the edge appear not through the fingers on the backside ) which being done , take another testor ( which you may cause a stander by to lay down ) and put them both together , either closely in stead of one into a strangers hand , or keep them still in your own : and ( after words spoken ) open your hands , and there being nothing in one , and both pieces in the other , the beholders will wonder how they came together . to throw a piece of money away , and to find it again where you list . you may , with the middle or ring-finger of the right hand , convey a testor into the palm of the same hand , and seeming to call it away , keep it still : which with confederacy will seem strange ; to wit , when you find it again , where another hath bestowed the very like piece . but these things without exercise cannot be done , and therefore i will proceed to shew things to be brought to pass by money , with less difficulty , and yet as strange as the rest : which being unknown are marvellously commended , but being known are derided , and nothing at all regarded . with words to make a groat or a testor to leap out of a pot , or to run alongst upon a table . you shall see a juggler take a groat or a testor , and throw it into a pot , or lay it in the midst of a table , and with inchanting words cause the same to leap out of the pot , or run towards him , or from him-ward alongst the table . which will seem miraculous , until you know it is done with a long black hair of a womans head , fastned to the brim of a groat , by means of a little hole driven through the same with a spanish-needle . in like sort you may use a knife , or any other small thing : but if you would have it go from you , you must have a confederate , by which means all juggling is graced and amended . to make a groat or a testor to sink through a table , and to vanish out of a handkercher very strangely . a juggler also sometimes will borrow a groat or a testor , &c. and mark it before you , and seem to put the same into the midst of a handkercher , and wind it so , as you may the better see and feel it . then will he take you the handkercher , and bid you feel whether the groat be there or nay ; and he will also require you to put the same under a candlestick , or some such thing . then will he send for a bason , and holding the same under the boord right against the candlestick , will use certain words of inchantments ; and in short space you shall hear the groat fall into the bason . this done , one takes off the candlestick , and the juggler taketh the handkercher by a tassel , and shaketh it , but the money is gone : which seemeth as strange as any feat whatsoever , but being known , the miracle is turned to a bable : for it is nothing else but to sow a groat into the corner of a handkercher , finely covered with a piece of linnen , little bigger then your groat : which corner you must convey instead of the groat delivered to you , into the middle of your handkercher ; leaving the other either in your hand or lap , which afterwards you must seem to pull through the boord , letting it fall into a bason , &c. a notable trick to transform a counter to a groat . take a groat , or some less piece of money , and grind it very thin on the one side ; and take two counters , and grind them , the one no the one side , the other on the other side : glew the smooth side of the groat to the smooth side of one of the counters , joyning them so close together as may be , specially at the edges , which may be so filed , as they shall seem to be but one piece ; to wit , one side a counter , and the other side a groat , then take a very little green wax ( for that is softest and therefore best ) and lay it so upon the smooth side of the other counter , as it doth not much discolour the groat : and so will that counter with the groat cleave together , as though they were glewed ; and being filed even with the groat and the other counter , it will seem so like a perfect entire counter , that though a stranger handle it , he shall not bewrey it ; then having a little touched your fore-finger , and the thumb of your right hand with soft wax ; take therewith this counterfeit counter and lay it down openly upon the palm of your left hand , in such sort as an auditor layeth down his counters , wringing the same hard , so as you may leave the glewed counter with the groat apparently in the palm of your left hand ; and the smooth side of the waxed counter will stick fast upon your thumb , by reason of the wax wherewith , it is smeared , and so may you hide at your pleasure . provided alwayes that you lay the waxed side downward , and the glewed side upward : then close your hand , and in or after the closing thereof turn the place , and so instead of a counter ( which they supposed to be in your hand ) you shall seem to have a groat , to the astonishment of the beholders , if it be well handled . chap. xxv . an excellent feat , to make a two-peny piece lie plain in the palm of your hand , and to be passed from thence when you list . put a little red wax ( not too thin ) upon the nail of your longest finger , then let a stranger put a tow-peny piece into the palm of your hand , and shut your fist suddenly , and convey the two-peny piece upon the wax , which with use you may so accomplish , as no man shal perceive it . then and in the mean time use * words of course , and suddenly open your hand , holding the tips of your fingers rather lower than higher than the palm of your hand , and the beholders will wonder where it is become . then shut your hand suddenly again , and lay a wager whether it be there or no ; and you may either leave it there , or take it away with you at your pleasure . this ( if it be well handled ) hath more admiration than any other feat of the hand . memorandum this may be best handled , by putting the wax upon the two-peny piece , but then must you lay it in your hand your self . to convey a testor out of ones hand that holdeth it fast . stick a little wax upon your thumb , and take a stander by by the finger , shewing him the testor , and telling him you will put the same into his hand : then wring it down hard with you waxed thumb , and using many words , look him in the face , and as soon as you perceive him to look in your face , or from your hand , suddenly take away your thumb , and close his hand , and so will it seem to him that the testor remaineth , even as if you wring a testor upon ones fore-head , it will seem to stick , when it is taken away , especially if it be wet . then cause him to hold his hand still , and with speed put it into another mans hand ( or into your own ) two testors instead of one , and use words of course , whereby you shall make not only the beholders , but the holders believe , when they open their hands , that by inchantment you have brought both together . to throw a piece of money into a deep pond , and to fetch it again from whence you list . there be a marvellous number of feats to be done with money ; but if you will work by private confederacy , as to mark a shilling , or any other thing , and throw the same into a river or deep pond , and having hid a shilling before with like marks in some other secret place ; bid some go presently and fetch it , making them believe that it is the very same which you threw into the river : the beholders will marvail much at it . and of such feats there may be done a marvellous number ; but many more by publick confederacy , whereby one may tell another how much money he hath in his purse , and a hundreth like toyes ; and all with money . to convey one shilling being in one hand into another , holding your hands abroad like a rood . evermore it is necessary to mingle some merry toyes among your grave miracles , as in this case of money , to take a shilling in each hand , and holding your arms abroad , to lay a wager that you would put them both into one hand , without b●inging them any whit neerer together . the wager being made , hold your arms abroad like a hood , and turning about with your body , lay the shilling out of one of your hands upon the table , and turning to the otherside take it up with the other hand : and so you shall win your wages . how to rap a wag on the knuckles . deliver one piece of money with the left hand to one , and to a second person another , and offer him that you would rap on the fingers the third ; for he ( though he be ungratious and subtle ) seeing the other receive money , will not lightly refuse it , and when he offereth to take it , you may rap him on the fingers with a knife , or somewhat else held in the right hand , saying that you knew by your familiar , that he meant to have kept it from you . chap. xxvi . to transform any one small thing into any other form by folding of paper . take a sheet of paper , or a handkercher , and fold or double the same , so as one side be a little longer then another : then put a counter between the two sides or leaves of the paper or handkercher , up to the middle of the top of the fold , holding the same so as it be not perceived , and lay a groat on the outside thereof , right against the counter , and fold it down to the end of the longer side : and when you unfold it again , the groat will be where the counter was , and the counter where the groat was : so as some will suppose that you have transubstantiated the money into a counter , and with this many feats may be done . the like or rather stranger than it may be done , with two papers three inches square a piece , divided by two folds into three equal parts at either side , so as each folded paper remain one inch square : then glew the backsides of the two papers together as they are folded , and not as they are open , and so shall both papers seem to be but one ; and which side soever you open , it shall appear to be the same , if you hide handsomely the bottom , as you may well do with your middle finger , so as if you have a groat in the one , and a counter in the other , you ( having shewed but one ) may be turning the paper seem to transubstantiate it . this may be best performed ; by putting it under a candlestick , or a hat , &c. and with words , * seem to do the feat . chap. xxvii . of cards , with good cautions how to avoid cosenage therein : special rules to convey and handle the cards , and the manner and order how to accomplish all difficult and strange things wrought with cards . having now bestowed some waste money among you , i will set you to cards ; by which kind of witchcraft a great number of people have juggled away not only their money , but also their lands , their health , their time , and their honesty . i dare not ( as i could ) shew the lewd juggling that cheaters practice , lest it minister some offence to the well disposed , to the simple hurt and losses , and to the wicked occasion of evil doing . but i would wish all gamesters to beware , not only with what card and dice they play , but especially with whom and where they exercise gaming . and to let dice pass ( as whereby a man may be inevitably cosened ) one that is skilful to make and use bumcards , may undo a hundred wealthy men that are given to gaming : but if he have a confederate present , either of the players or standers by , the mischief cannot be avoided . if you play among strangers , beware of him that seems simple or drunken ; for under their habit the most special coseners are presented , and while you think by their simplicity and imperfections to beguile them ( and thereof perchance are perswaded by their confederates , your very friends as you think ) you your self will be most of all overtaken . beware also of the bettors by , and lookers on , and namely of them that bet on your side : for whilest they look on your game without suspition , they discover it by signs to your adversaries , with whom they bet , and yet are their confederates . but in shewing feats , and juggling with cards the principal point consisteth in shuffling them nimbly , and alwayes keeping one certain card either in the bottom , or in some known place of the stock , four or five cards from it . hereby you shall seem to work wonders ; for it will be easie for you to see or spie one card , which though you be perceived to do , it will not be suspected , if you shuffle them well afterwards . and this note i must give you , that in reserving the bottom card , you must alwayes ( whilest you shuffle ) keep him a little before or a little behind all the cards lying underneath him , bestowing him ( i say ) either a little beyond his fellows before , right over the fore-finger , or else behind the rest , so as the little finger of the left hand may meet with it : which is the easier , the readyer , and the better way . in the beginning of your shuffling , shuffle as thick as you can , and in the end throw upon the stock the neather card ( with so many moe at the least as you would have preserved for any purpose ) a little before or behind the rest . provided always , that your fore-finger , if the pack be laid before , or the little finger , if the pack lye behinde , creep up to meet with the bottom card , and not lye betwixt the cards : and when you feel it , you may there hold it , until you have shuffled over the cards again , still leaving your kept card below . being perfect herein , you may do almost what you list with the cards . by this means what pack soever you make , though it consist of eight , twelve , or twenty cards , you may keep them still together unsevered next to the neather card , and yet shuffle them often to satisfie the curious beholders . as for example , and for brevity sake , to shew you divers feats under one . how to deliver out four aces , and to convert them into four knaves . make a pack of these eight cards ; to wit , four knaves and four aces : and although , all the eight cards must lye immediately together , yet must each knave and ace be evenly severed , and the same eight cards must lye also in the lowest place of the bunch . then shuffle them so , as alwayes at the second shuffling , or at leastwise at the end of your shuffling the said pack , and of the pack one ace may lie neathermost , or so as you may know where he goeth and lyeth : and alwayes ( i say ) let your foresaid pack with three or four card more lye unseparable together immediately upon and with that ace . then using some speech or other device , and putting your hands with the cards to the edge of the table to hide the action , let out privily a piece of the second card which is one of the knaves , holding forth the stock in both your hands , and shewing to the standers by the neather card ( which is the ace or kept card ) covering also the head or piece of the knave ( which is the next card ) with your four fingers , draw out the same knave , laying it down on the table : then shuffle again , keeping your pack whole , and so have you two aces lying together in the bottom . and therefore , to reform that disordered card , as also for a grace and countenance to that action , take of the uppermost card of the bunch , and thrust it into the midst of the cards ; and then take away the neathermost card , which is one of your said aces , and bestow him likewise . then may you begin as before , shewing another ace , and instead thereof lay down another knave : and so forth , until instead of four aces you have laid down four knaves . the beholders all this while thinking that there lye four aces on the table , are greatly abused , and will marvel at the transformation . how to tell one what card he seeth in the bottom , when the same card is suffled into the stock . when you have seen a card privily , or as though you marked it not , lay the same undermost , and shuffle the cards as before you are taught , till your card lye again below in the bottom . then shew the same to the beholders , willing them to remember it ; then shuffle the cards , or let any other shuffle them ; for you know the card already , and therefore may at any time tell them what card they saw : which * nevertheless would be done with great circumstance and shew of difficulty . another way to do the same , having your self indeed never seen the card. if you can see no card , or be suspected to have seen that which you mean to shew , then let a stander by first shuffle , and afterwards take you the cards into your hands , and ( having shewed and not seen the bottom card ) shuffle again and keep the same card as before you are taught ; and either make shift then to see it when their suspicion is past , which may be done by letting some cards fall , or else lay down all the cards in heaps , remembring where you laid your bottom card. then spie how many cards lie in some one heap , and lay the heap where your bottom card is upon that heap , and all the other heaps upon the same : and so , if there were five cards in the heap whereon you laid your card , then the same must be the sixth card , which now you may throw out , or look upon without suspicion ; and tell them the card they saw . to tell one without confederacy what card he thinketh . lay three cards on a table , a little way distant , and bid a stander by be true and not waver , but think on one of the three ; and by his eye you shall assuredly perceive which he both seeth and thinketh . and you shall do the like , if you cast down a whole pair of cards with the faces upwards , whereof there will be few or none plainly perceived , and they also coat cards . but as you cast them down sodainly , so must you take them up presently , marking both his eye and the card whereon he looketh . chap. xxviii . how to tell what card any man thinketh , how to convey the same into a kernel of a nut or cheristone , &c. and the same again into ones pocket , how to make one draw the same , or any card you list , and all under one device . take a nut , or a cheristone , and burn a hole through the side of the top of the shell , and also through the kernel ( if you will ) with a hot bodkin , or bore it with an awl , and with the eie of an needle pull out some of the kernel , so as the same may be as wide as the hole of the shell . then write the number or name of the card in a piece of fine paper one inch or half an inch in length , and half so much in breadth , and roll it up hard ; then put it into a nut , or cheristone , and close the whole with a little red wax , and rub the same with a little dust , and it will not be perceived , if the nut or cheristone be brown or old . then let your confederate think that card which you have in your nut , &c. and either convey the same nut or cheristone into some bodies pocket , or lay it in some strange place : then make one draw the same out of the stock held in your hand , which by use you may well do . but say not ; i will make you perforce draw such a card : but require some stander by to draw a card , saying that it skils not what card he draw . and if your hand serve you to use the cards well , you shall preferr unto him , and he shall receive ( even though he snatch at another ) the very card which you kept , and your confederate thought , and it is written in the nut , and hidden in the pocket , &c. you must ( while you hold the stock in your hands , toffing the cards to and fro ) remember alwayes to keep your card in your eyes , and not to lose the sight thereof . which feat , till you be perfect in , you may have the same privily marked ; and when you perceive his hand ready to draw , put it a little out towards his hand , nimbly turning over the cards , as though you numbred them , holding the same more loose and open than the rest , in no wise suffering him to draw any other ; which if he should do , you must let three or four fall , that you may begin again . this will seem most strange , if your said paper be inclosed in a button , and by confederacy sowed upon the doublet or coat of any body . this trick they commonly end with a nut full of ink , in which case some wag or unhappy boy is to be required to think a card , and having so done , let the nut be delivered him to crack , which he will not refuse to do , if he have seen the other feat played before . chap. xxix . of fast or loose ; how to knit a hard knot upon a handkercher , and to undo the same with words . the aegyptians juggling witchcraft or sortilegie standeth much in fast or loose , whereof though i have written somewhat generally already , yet having such opportunity , i will here shew some of their particular feats ; not treating of their common tricks which is so tedious , nor of their fortune-telling which is so impious ; and yet both of them meer cosenage . make one plain loose knot , with the two corner ends of a handkercher , and seeming to draw the same very hard , hold fast the body of the said handkercher ( neer to the knot ) with your hand , pulling the contrary end with the left hand , which is the corner of that which you hold . then close up handsomely the knot , which will be yet somewhat loose , and pull the handkercher so with your right hand , as the left hand end may be neer to the knot : then will it seem a true and a firm knot . and to make it appear more assuredly to be so indeed , lest a stranger pull at the end which you hold in your left hand , whilest you hold fast the other in your right hand : and then holding the knot with your fore-finger and thumb , and the neather part of your handkercher with your other fingers , as you hold a bridle ; when you would with one hand slip up the knot and lengthen your reins . this done , turn your handkercher over the knot with the left hand , in doing whereof you must suddenly slip out the end or corner , putting up the knot of your handkercher with your fore-finger and thumb , as you would put up the foresaid knot of your bridle . then deliver the same ( covered and wrapt in the midst of your handkercher ) to one , to hold fast , and so after some words used , and wagers layed , take the handkercher , and shake it , and it will be loose . a notable feat of fast and loose ; namely , to pull three bead stones from off a cord , while you hold fast the ends thereef , without removing of your hand . take two little whipcords of two-foot long a plece , double them equally so as there my appear four ends . then take three great bead-stones , the hole of one of them being bigger than the rest ; and put one bead-stone upon the eye or bowt of the one cord , and another on the other cord. then take the stone with the greatest hole , and let both the bowts be hidden therein : which may be the better done , if you put the eye of the one into the eye or bowt of the other . then pull the middle bead upon the same , being doubled over his fellow , and so will the beads seem to be put over the two cords without partition : for holding fast in each hand the two ends of the two cords , you may toss them as you list , and make it seem manifest to the beholders , which may not see how you have done it , that the bead-stones are put upon the two cords without any fraud . then must you seem to add more effectual binding of those bead-stones to the string , and make one half of a knot with one of the ends of each side ; which is for no other purpose , but that when the bead-stones be taken away , the cords may be seen in the case which the beholders suppose them to be in before : for when you have made your half knot ( which in any wise you may not double to make a perfect knot ) you must deliver into the hands of some standers by those two cords ; namely , two ends evenly set in one hand , and two in the other , and then with a wager , &c. begin to pull off your bead-stones , &c. which if you handle nimbly , and in the end cause him to pull his two ends , the two cords will shew to be placed plainly , and the bead-stones to have come through the cords . but these things are so hard and long to be described , that i will leave them , whereas i could shew great variety . chap. xxx . juggling knacks by confederacy , and how to know whether one cast cross or pile by the ringing . lay a wager with your confederate ( who must seem simple , or obstinately opposed against you ) that standing behind a door , you will ( by the sound or ringing of the money ) tell him whether he cast cross or pile : so as when you are gone , and he hath filliped the money before the witnesses who are to be cosened , he must say , what is it if be cross ; or what if , if it be pile : or some other such sign , as as you are agreed upon , and so you need not fail to guess rightly . by this means ( if you have any invention ) you may seem to do a hundreth miracles , and to discover the secrets of a mans thoughts , or words spoken a far off . to make a shoal of goslings draw a timber-log . to make a shoal of goslings , or ( as they say ) a gaggle of geese to seem to draw a timber-log , is done by that very means that is used , when a cat doth draw a fool through a pond or river : but handled somewhat further off from the beholders . to make a pot or any such thing standing fast on the cupboard , to fall down thencs by vertue of words . let a cupboard be so placed , as your confederate may hold a black thred without in the court , behind some window of that room ; and at a certain loud word spoken by you , he may pull the same thred , being wound about the pot , &c. and this was the feat of eleazer , which josephus reporteth to be such a miracle . to make one dance naked . make a poor boy confederate with you , so as after charms , &c. spoken by you , he uncloth himself , and stand naked , seeming ( whilest he undresseth him ) to shake , stamp , and cry , stil hastening to be uncloathed , till he be stark naked ; or if you can procure none to go so far , let him only begin to stamp and shake , &c. and to uncloath him , and then you may ( for the reverence of the company ) seem to release him . to transform or alter the colour of ones cap or hat. take a confederates hat , and use certain * words over it , and deliver it to him again , and let him seem to be wroth , and cast it back to you again , affirming that his was a good new black hat , but this is an old blew hat , &c. and then you may seem to counter-charm it , and re-deliver it , to his satisfaction . how to tell where a stollen horse is become . by means of confederacy , steven tailor , and one pope abused divers countrey people . for stephen tailor would hide away his neighbours horses , &c. and send them to pope ( whom he before had told where they were ) promising to send the parties unto him , whom he described and made known by divers signs : so as this pope would tell them at their first entrance unto the door . wherefore they came , and would say that their horses were stollen , but the thief should be forced to bring back the horses , &c. and leave them within one mile south and by west , &c. of his house , even as the plot was laid , and the pack made before by stephen and him . this pope is said of some to be a witch , of others he is accounted a conjurer ; but commonly called a wise man , which is all one with soothsayer or witch . chap. xxxi . boxes to alter one grain into another , or to consume the grain or corn to nothing . there be divers juggling boxes with false bottoms , wherein many false feats are wrought . first they have a box covered or rather footed alike at each end , the bottom of the one end being no deeper than as it may contain one lane of corn or pepper glewed thereupon . then use they to put into the hollow end thereof some other kind of grain , ground or unground ; then do they cover it , and put it under a hat or candlestick : and either in putting it thereinto , or pulling it thence , they turn the box , and open the contrary end , wherein is shewed a contrary grain : or else they shew the glewed end first ( which end they suddenly thrust into a boll or bag or such grain as is glewed already thereupon ) and secondly the empty box. how to convey ( with words or charme ) the corn contained in one box into another . there is another box fashioned like a bell , whereinto they do put so much , and such corn or spice as the aforesaid hollow box can contain . then they stop or cover the same with a piece of leather , as broad as a testor , which being thrust up hard towards the middle part or waste of the said bell will stick fast , and bear up the corn. and if the edge of the leather be wet , it will hold the better . then take they the other box dipped ( as is aforesaid ) in corn , and set down the same upon the table , the empty end upward , saying that they will convey the grain therein into the other box or bell : which being set down somewhat hard upon the table , the leather and the corn therein will fall down , so as the said bell being taken up from the table , you shall see the corn lying thereon , and the stopple will be hidden therewith , and covered ; and when you uncover the other box , nothing shall remain therein . but presently the corn must be swept down with one hand into the other , or into your lap or hat . many feats may be done with this box , as to put therein a toad , affirming the same to have been so turned from corn , &c. and then many beholders will suppose the same to be the jugglers devil , whereby his feats and miracles are wrought . but in truth , there is more cunning witchcraft used in transferring of corn after this sort , than is in the transferring of one mans corn in the grass into another mans field : which the law of the twelve tables doth so forcibly condemn ; for the one is a cosening sleight , the other is a false lie . of another box to convert wheat into flower with words , &c. there is another box usual among jugglers , with a bottom in the middle thereof , made for the like purposes . one other also like a tun , wherein is shewed great variety of stuffe , as well of liquors as spices , and all by means of another little tun within the same , wherein and whereon liquor and spices are shewed . but this would ask too long a time of description . of divert petty juggling knacks . there are many other beggerly feats able to beguile the simple , as to make an oat stir by spitting thereon , as though it came to pass by words . item to deliver meal , pepper , ginger , or any powder out of the mouth after the eating of bread , &c. which is done by retaining any of those things stuffed in a little paper or bladder conveyed into your mouth , and grinding the same with your teeth . item , a rish through a piece of a trencher , having three holes , and at the one side the rish appearing out in the second , at the other side in the third hole , by reason of a hollow place made betwixt them both , so as the sleight consisteth in turning the piece of trencher . chap. xxxii . to burn a thred , and to make it whole again with the ashes thereof . it is not one of the worst feats to burn a thred handsomly , and to make it whole again ; the order whereof is this . take two threds , or small laces , of one foot in length a piece : roll up one of them round , which will be then of the quanity of a pease , bestow the same between your left fore-finger and your thumb . then take the other thred , and hold it forth at length , betwixt the fore-finger and thumb of each hand , holding all your fingers daintily , as young gentlewomen are taught to take up a morsel of meat . then let one cut asunder the same thred in the middle . when that is done , put the tops of your two thumbs together , and so shall you with less suspition receive the peice of thred which you hold in your right hand into your left , without opening of your left finger and thumb ; then holding these two pieces as you did the same before it was cut , let those two be cut also asunder in the midst , and they conveyed again as before , until they be cut very short , and then roll all those ends together , and keep that ball of small threds before the other in your left hand , and with a knife thrust out the same with a candle , where you may hold it until the said ball of short threds be burnt to ashes . then pull back the knife with your right hand , and leave the ashes with the other ball betwixt the fore-finger and thumb of your left hand , and with the two thumbs and two fore-fingers together seem to take pains to frot and rub the ashes , until your thred be renewed , and draw out that thred at length which you kept all this while betwixt your left finger and thumb . this is not inferiour to any jugglers feat if it be well handled ; for if you have legierdemain to bestow the same ball of thred , and to change it from place to place betwixt your other fingers ( as may easily be done ) then will it seem very strange . to cut a lace asunder in the midst , and to make it whole again . by a device not much unlike to this , you may seem to cut asunder any lace that hangeth about ones neck , or any point , girdle , or garter , &c. and with witchcraft or conjuration to make it whole and closed together again . for the accomplishment whereof , provide ( if you can ) a piece of the lace , &c. which you mean to cut , or at the least a pattern like the same , one inch and a half long , ( and keeping it double privily in your left hand , betwixt some of your fingers neer to the tips thereof ) take the other lace which you mean to cut , still hanging about ones neck , and draw down your said left hand to the bought thereof ; and putting your own piece a little before the other ( the end or rather middle whereof you must hide betwixt your fore-finger and thumb ) making the eye or bought , which shall be seen , of your own pattern , let some stander by cut the same asunder , and it will be surely thought that the other lace is cut ; which with words and frotting , &c. you shall seem to renew and make whole again . this , if it be well handled , will seem miraculous . how to pull laces innumerable out of your mouth , of what colour or length you list , and never any thing seen to be therein . as for pulling laces out of the mouth , it is somewhat a stale jest , whereby jugglers gain money among maids , selling lace by the yard , putting into their mouths one round bottom as fast as they pull out another , and at the just end of every yard they tie a knot , so as the same resteth upon their teeth ; then cut they off the same , and so the beholders are double and treble deceived , seeing as much lace as will be contained in a hat , and the same of what colour you list to name , to be drawn by so even yards out of his mouth , and yet the juggler to talk as though there were nothing at all in his mouth . chap. xxxiii . how to make a book , wherein you shall shew every leaf therein to be white , black , blew red , yellow , green , &c. there are a thousand jugglings , which i am loth to spend time to describe , whereof some be common , and some rare , and yet nothing else but deceit , cosenage , or confederacy : whereby you may plainly see the art to be a kind of witchcraft . i will end therefore with one devide , which is not common , but was specially used by claruis , whom though i never saw to exercise the feat , yet am i sure i conceive aright of that invention . he had ( they say ) a book , whereof he would make you think first , that every leaf was clean white paper ; then by vertue of words he would shew you every leaf to be painted with birds , then with beasts , then with serpents , then with angels , &c. the device thereof is this . make a book seven inches long , and five inches broad , or according to that proportion ; and let there be . leaves ; to wit , seven times seven contained therein , so as you may out upon the edge of each leaf six notches , each notch in depth half a quarter of an inch , and one inch distant . paint every fourteenth and fifteenth page ( which is the end of every sixt leaf , and the beginning of every seventh ) with like colour or one kinde of picture . cut off with a pair of sheers every notch of the first leaf , leaving only one inch of paper in the uppermost place uncut , which will remain almost half a quarter of an inch higher than any part of that leaf . leave another like inch in the second place of the second leaf , clipping away one inch of paper in the highest place immediately above it , and all the notches below the same , and so orderly to the third , fourth , &c. so as there shall rest upon each leaf one only inch of paper above the rest . one high uncut inch of paper must answer to the first , directly , in every seventh leaf of the book ; so as when you have cut the first seven leaves , in such sort as i first described , you are to begin in the self same order at the eight leaf , descending in such wise in the cutting of seven other leaves , and so again at the fifteenth , to , &c. until you have passed through every leaf , all the thickness of your book . now you shall understand , that after the first seven leaves , every seventh leaf in the book is to be painted , saving one seven leaves , which must remain white . howbeit , you must observe , that at each bumleaf or high inch of paper , seven leaves distant , opposite one directly and lineally against the other , through the thickness of the book , the same page with the page precedent so to be painted with the like colour or picture , and so must you pass through the book with seven several sorts of colours or pictures ; so as , when you shall rest your thumb upon any of those bumleaves , or high inches , and open the book , you shall see in each page one colour or picture throughout the book ; in another row , another colour , &c. to make that matter more plain unto you , let this be description hereof . hold the book with your left hand , and ( betwixt your fore-finger and thumb of your right hand ) slip over the book in what place you list , and your thumb will alwayes rest at the seventh leaf ; to wit , at the bumleaf or high inch of paper from whence when your book is strained , it will fall or slip to the next , &c. which when you hold fast , and open the book , the beholders seeing each leaf to have one colour or picture with so many varieties , all passing continually and directly through the whole book , will suppose that with words you can discolor the leaves at your pleasure . but because perhaps you will hardly conceive hereof by this description , you shall ( if you be disposed ) see or buy for a small value the like book , at the shop of w. brome in pauls-churchyard , for your further instruction . * there are certain feats of activity , which beautifie this art exceedingly : howbeit even in these , some are true , and some are counterfeit , to wit , some done by practice , and some by confederacy . * there are likewise divers feats , arithmetical and geometrical : for them read gemma phrysius , and record , &c. which being exercised by jugglers , add credit to their art. * there are also ( besides them which i have set down in this title of hartumim ) sundry strange experiments reported by pliny , albert , joh. bap. port. neap. and thomas lupton , whereof some are true , and some false , which being known to jannes and jambres , or else to our jugglers , their occupation is the more magnified , and they thereby more reverenced . here is place to discover the particular knaveries of casting of lots , and drawing of cuts ( as they term it ) whereby many cosenages are wrought : so as i dare not teach the sundry devices thereof , lest the ungodly make a practice of it in the common-wealth , where many things are decided by those means , which being honestly meant may be lawfully used . but i have said already somewhat hereof in general , and therefore also the rather have suppressed the particularities , which ( in truth ) are meer juggling knacks : whereof i could discover a great number . chap. xxxiv . desperate or dangerous juggling-knacks , wherein the simple are made to think , that a silly juggler with words can hurt and help , kill and revive any creature at his pleasure : and first to kill any kind of pullen , and to give it life again . take a hen , a chick , or a capon , and thrust a nail or a fine sharp pointed knife through the midst of the head thereof , the edge towards the bill , so as it may seem impossible for her to escape death : * then use words , and pulling out the knife , lay oats before her , &c. and she will eat and live , being nothing at all grieved or hurt with the wound ; because the brain lyeth so farre behind in the head as it is not touched , though you thrust your knife between the combe and it , and after you have done this , you may convert your speech and actions to the grievous wounding and present recovering of your own self . to eat a knife , and to fetch it out of any other place . take a knife , and contain the same within your two hands , so as no part be seen there of but a little of the point , which you must so bite at the first , as noise may be made therewith . then seem to put a great part thereof into your mouth , and letting your hand slip down , there will appear to have been more in your mouth then is possible to be contained therein . then send for drink , or use some other delay , until you have let the said knife slip into your lap , holding both your fists close together as before , and then raise them so from the edge of the table where you sit ( for from thence the knife may most privily slip down into your lap ) and instead of biting the knife , knable a little upon your nail , and then seem to thrust the knife into your mouth , opening the hand next unto it , and thrust up the other , so as it may appear to the standers by , that you have delivered your hands thereof , and trust it into your mouth ; then call for drink , after countenance made of pricking and danger , &c. lastly , put your hand into your lap , and taking that knife in your hand , you may seem to bring it out from behind you , or from whence you list . * but if you have another like knife and a confederate , you may do twenty notable wonders hereby ; as to send a stander by into some garden or orchard , describing to him some tree or herb , under which it sticketh ; or else some strangers sheath or pocket , &c. to thrust a bodkin into your head without hurt . take a bodkin so made , as the haft being hollow , the blade thereof may slip thereinto assoon as you hold the point upward ; and set the same to your forehead , and seem to thrust it into your head , and so ( with a little sponge in your hand ) you may bring out blood or wine , making the beholders think the blood or the wine ( whereof you may say you have drunk very much ) runneth out of your fore-head . then , after countenance of pain and greif , pull away your hand suddenly , holding the point downward ; and it will fall so out , as it will seem never to have been thrust into the haft ; but immediately thrust that bodkin into your lap or pocket , and pull out another plain bodkin like the same , saving in that conceit . to thrust a bodkin through your tongue , and a knife through your arm ; a pitiful sight , without hurt or danger . make a bodkin , the blade thereof being sundred in the middle , so as the one part be not near to the other almost by three quarters of an inch , each part being kept asunder with one small bought or crooked piece of iron of the fashion described hereafter in place convenient . then thrust your tongue betwixt the foresaid space ; to wit , into the bought left in the bodkin blade , thrusting the said bought behind your teeth , and biting the same : and then it shall seem to stick so fast in and through your tongue , that one can hardly pull it out . * also the very like may be done with a knife so made , and put upon your arm ; and the wound will appear the more terrible , if a little blood be poured thereupon . to thrust a piece of lead into one eye , and to drive it about ( with a stick ) between the skin and flesh of the fore-head , until it be brought to the other eye , and there thrust out . put a piece of lead into one of the neather lids of your eye , as big as a tag of a point , but not so long ( which you may do without danger ) and with a little juggling stick ( one end thereof being hollow ) seem to thrust the like piece of lead under the other eye-lid ; but convey the same indeed into the hollowness of the stick ; the stopple or peg thereof may be privily kept in your hand until this feat be done . then seem to drive the said piece of lead , with the hollow end of the said stick , from the same eye : and so with the end of the said stick , being brought along upon your forehead to the other eye , you may thrust out the piece of lead , which before you had put thereinto , to the admiration of the beholders : * some eat the lead , and then shove it out of the eye : and some put put it into both , but the first is best . to cut half your nose asunder , and to heal it again presently without any salve . take a knife having a round hollow gap in the middle , and lay it upon your nose , and so shall you seem to have cut your nose half asunder . provided alwayes , that in all these you have another like knife without a gap , to be shewed upon the pulling out of the same , and words of inchantment to speak , blood also to bewray the wound and nimble conveyance . to put a ring through your cheek . there is another old knack , which seemeth dangerous to the cheek : for the accomplishing whereof you must have two rings of like colour and quantity : the one filed asunder , so as you may thrust it upon your cheek ; the other must be whole and conveyed upon a stick , holding your hand thereupon in the middle of the stick , delivering each end of the same stick to be holden fast by a stander by . then conveying the same cleanly into your hand , or ( for lack of good conveyance ) into your lap or pocket , pull away your hand from the stick : and in pulling it away , whirle about the ring , and so will it be thought that you have put thereon the ring which was in your cheek . to cut off ones head , and to lay it in a platter , &c , which the jugglers call the decollation of john baptist . to shew a most notable execution by this art , you must cause a boord , a cloth , and a platter to be purposely made , and in each of them holes fit for a bodies neck . the boord must be made of two planks , the longer and broader the better : there must be left within half a yard of the end of each plank half a hole ; so as both the planks being thrust together , there may remain two holes , like to the holes in a pair of stocks ; there must be made likewise a hole in the table-cloth or carpet . a platter also must be set directly over or upon one of them , having a hole in the middle thereof , of the like quantity , and also a piece cut out of the same , so big as his neck , through which his head may be conveyed into the midst of the platter ; and then sitting or kneeling under the boord , let the head only remain upon the boord in the same . then ( to make the sight more dreadful ) put a little brimstone into a chasing-dish of coals , setting it before the head of the boy , who must gasp two or three times , so as the smoke enter a little into his nostrils and mouth ( which is hot unwholesome ) and the head presently will appear stark dead , if the boy set his countenance accordingly ; and if a little blood be sprinkled on his face , the sight will be the stranger . this is commonly practised with a boy instructed for that purpose , who being familiar and conversant with the company , may be known as well by his face , as by his apparel . in the other end of the table , where the like hole is made , another boy of the bigness of the known boy must be placed , having upon him his usual apparel ; he must lean or lie upon the boord , and must put his head under the boord through the said hole , so as his body shall seem to lie on the one end of the boord , and his head shall lie in a platter on the other end . there are other things which might be performed in this action , the more to astonish the beholders , which because they offer long descriptions , i omit ; as to put about his neck a little dough kneaded with bullocks blood , which being cold will appear like dead flesh ; and being pricked with a sharp round hollow quill , will bleed , and seem very strange , &c. * many rules are to be observed herein , as to have the table-cloth so long and wide as it may almost touch the ground . * not to suffer the company to stay too long in the place , &c. to thrust a dagger or bodkin into your guts very strangely , and to recover immediately . another miracle may be shewed touching counterfeit executions ; namely , that with a bodkin or dagger you shall seem to kill your self , or at the least make an unrecoverable wound in your belly : as ( in truth ) not long since a juggler caused himself to be killed at a tavern in cheapside , from whence he presently went into pauls-churchyard and dyed . which misfortune fell upon him through his own folly , as being then drunken , and having forgotten his plate , which he should have had for his defence . the device is this . you must prepare a paste-boord to be made according to the fashion of your belly and brest : the same must by a painter be coloured cunningly , not only like to your flesh , but with paps , navil , hair , &c. so as the same ( being handsomely trussed unto you ) may shew to be your natural belly . then next to your true belly you may put a linnen cloth , and thereupon a double plate ( which the juggler that killed himself forgot , or wilfully omitted ) over and upon the which you may place the false belly . provided alwayes , that betwixt the plate and the false belly you place a gut or bladder of blood , which blood must be of a calf or of a sheep ; but in no wise of an ox or a cow , for that will be too thick . then thrust , or cause to be thrust into your brest a round bodkin , or the point of a dagger , so far as it may peirce through your gut or bladder : which being pulled out again , the said blood will spin or spirt out a good distance from you , especially if you strain your body to swell , and thrust therewith against the plate . you must ever remember to use ( with words , countenance and gesture ) such a grace , as may give a grace to the action , and move admiration in the beholders . to draw a cord through your nose , mouth , or hand , so sensible as is wonderful to see . there is another juggling knack , which they call the bridle , being made of two elder-sticks , through the hollowness thereof is placed a cord , the same being put on the nose like a pair of tongs or pinsers ; and the cord , which goeth round about the same , being drawn to and fro , the beholders will think the cord to go through your nose very dangerously . the knots at the end of the cord , which do stay the same from being drawn out of the stick , may not be put out at the very top ( for that must be stopped up ) but half an inch beneath each end : and so i say , when it is pulled , it will seem to pass through the nose ; and then may you take a knife , and seem to cut the cord asunder , and pull the bridle from your nose . the conclusion , wherein the reader is referred to certain patterns of instruments wherewith divers feats here specified are to be executed . herein i might wade infinitely , but i hope it sufficeth , that i have delivered unto you the principles , and also the principal feats belonging to this art of juggling , so as any man conceiving throughly hereof may not only do all these things , but also may devise other as strange , and vary every of these devices into other forms as he can best conceive . and so long as the power of almighty god is not transported to the juggler , nor offence ministred by his uncomely speech and behaviour , but the action performed in pastime , to the delight of the beholders , so as alwayes the juggler confess in the end that these are no supernatural actions , but devices of men , and nimble conveyances , let all such curious conceited men as cannot afford their neighbours any comfort or commodity , but such as pleaseth their melancholick dispositions , say what they list ; for this will not be only found among indifferent actions , but such as greatly advance the power and glory of god , discovering their pride and falsehood that take upon them to work miracles , and to be the mighty power of god , as james and jambres , and also simon magus did . if any man doubt of these things , as whether they be not as strange to behold as i have reported , or think with bodin , that these matters are performed by familiars or devils ; let him go into s. martins , and enquire for one john cautares ( a french man by birth , in conversation an honest-man ) and he will shew as much and as strange actions as these , who getteth not his living hereby , but laboureth for the same with the sweat of his brows , and nevertheless hath the best hand and conveyance ( i think ) of any man that liveth this day . neither do i speak ( as they say ) without book herein . for if time , place , and occasion serve , i can shew so much herein , that i am sure bodin , spinaeus , and vairus , would swear i were a witch , and had a familiar devil at commandement . but truly my study and travel herein hath only been employed to the end i might prove them fools , and find out the fraud of them that make them fools , as whereby they may become wiser , and god may have that which to him belongeth . and because the manner of these juggling conveyances is not easily conceived by discourse of words ; i have caused to be set down divers forms of instruments used in this art ; which may serve for patterns to them that would throughly see the secrets thereof , and make them for their own private practices , to try the event of such devices , as in this tract of legierdemain are shewed . where note , that you shall find every instrument that is most necessarily occupied in the working of these strange feats , to bear the just and true number of the page , where the use hereof is in ample words declared . now will i proceed with another cosening point of witchcraft , apt for the place , necessary for the time , and in mine opinion meet to be discovered , or at the least to be defaced among deceitful arts. and because many are abused hereby to their utter undoing , for that it hath had passage under the protection of learning , whereby they pretend to accomplish their works , it hath gone freely without general controlment through all ages , nations , and people . here follow patterns of certain instruments to be used in the former juggling knacks . depiction of bead-stones and a bridle to pull three bead-stones from off a cord , while you hold fast the ends thereof , without removing of your hand . to draw a cord through your nose , mouth or hand , which is called the bridle . to be instructed in the right use of the said bead-stones , read pag. . & . as for the bridle , read pag. . to thrust a bodkin into your head , and through your tongue , &c. three bodkins the hithermost is the bodkin with the bowt , the middlemost is the bodkin with the hollow haft ; the furthermost is the plain bodkin serving for shew . to be instructed and taught in the right use and ready practice of these bodkins , read pag. . to thrust a knife through your arm , and to cut half your nose asunder , &c. three knives the middlemost knife is to serve for shew ; the other two be the knives of device . to be ready in the use and perfect practice of these knives here portrayed , see pag. . to cut off ones head , and to lay it in a platter , which the jugglers call the decollation of john baptist . depiction of props for magic trick the form of the plancks , &c. the order of the action , as it is to be shewed . what order is to be observed for the practising hereof with great admiration , read pag. , . book xiv . chap. i. of the art of alchymistry , of their words of art and devices to blear mens eyes , and to procure credit to their profession . here i thought it not impertinent to say somewhat of the art or rather the craft of alchymistry , otherwise called multiplication ; which chaucer , of all other men , most lively deciphereth . in the bowels hereof doth both witchcraft and conjuration lie hidden , as whereby some cosen others , and some are cosened themselves . for by this mystery ( as it is said in the chanons mans prologue ) they take upon them to turn upside down , all the earth between southwark and canterbury town , and to pave it all of silver and gold , &c. but ever they lack of their conclusion , and to much folk they do illusion . for their stuffe slides away so fast , that it makes them beggers at the last , and by this craft they do never win , but make their purse empty , and their wits thin . and because the practicers hereof would be thought wise , learned , cunning , and their crafts masters , they have devised words of art , sentences , and epithets obscure , and confections so innumerable ( which are also compounded of strange and rare simples ) as confound the capacities of them that are either set on work herein , or be brought to behold or expect their conclusions . for what plain man would not believe , that they are learned and jolly fellows , that have in such readiness so many mystical terms of art : as ( for a taste ) their subliming , amalgaming , englutting , imbibing , incorporating , cementing , retrination , terminations , mollifications , and indurations of bodies , matters combust and coagular , ingots , tests , &c. or who is able to conceive , ( by reason of the abrupt confusion , contrariety , and multitudes of drugs , simples , and confections ) the operation and mystery of their stuffe and workmanship ! for these things and many more , are of necessity to be prepared and used in the execution of this indeavour ; namely orpiment , sublimed mercury , iron squames , mercury crude , groundly large , bole armoniack , verdigreece , horace , boles , gall , arsenick , sal armoniack , brimstone , salt , paper , burnt bones , unslaked lime , clay , salt-peter , vitriol , saltartre , alcalie , sal preparat , clay made with horse-dung , mans-hair , oil of tartre , allum , glass , wort , yest , argol , refagor , gleir of an eye , powders , ashes , dung , piss , &c. then have they waters corrosive and lincal , waters of albification , and water ru●ifying , &c. also oils , ablutions , and metals fusible . also their lamps , their urinals , discensories , sublimatories , alembecks , viols , crossets , cucurbits , stillatories , and their furnace of calcination : also their soft and subtle fires , some of wood , some of coal , composed specially of beech , &c. and because they will not seem to want any point of cosenage to astonish the simple , or to move admiration to their enterprizes , they have ( as they affirm ) four spirits to work withal ; whereof the first is orpiment ; the second , quick-silver ; the third , sal-armoniack ; the fourth , brimstone . then have they seven celestial bodies ; namely , sol , luna , mars , mercury , saturn , jupiter , and venus ; to whom they apply seven terrestrial bodies ; to wit , gold , silver , iron , quick-silver , lead , tin , and copper , attributing unto these the operation of the other ; specially if the terrestrial bodies be qualified , tempered , and wrought in the hour and day according to the feats of the celestial bodies , with more like vanity . chap. ii. the alchymisters drift ; the chanons yeomans tale ; of alchymistical stones and waters . now you must understand that the end and drift of all their works , is , to attain unto the composition of the philosophers stone , called all●er , and to the stone called titanus ; and to magnatia , which is a water made of the four elements , which ( they say ) the philosophers are sworn neither to discover nor to write of . and by these they mortifie quicksilver , and make it malleable and to hold touch : hereby also they convert any other metal ( but specially copper ) into gold. this science ( forsooth ) is the secret of secrets : even as solomon's conjuration is said among the conjurers to be so likewise . and thus , when they chance to meet with young men , or simple people , they boast and brag , and say with simon magus , that they can work miracles , and bring mighty things to pass . in which respect chaucer truly hereof saith : each man is as wise as solomon , when they are together everichone : but he that seems wisest , is most fool in preef , and he that is truest , is a very theef . they seem friendly to them that know nought ; but they are fiendly both in word and thought , yet many men ride and seek their acquaintance , not knowing of their false governance . he also saith , and experience verifieth his assertion , that they look ill favouredly , and are alwayes beggerly attired : his words are these : those fellows look ill favouredly , and are alwayes tired beggerly , so as by smelling and thredbare aray , these folk are known and discerned alway . but so long as they have a sheet to wrap them in by night , or a rag to hang about them in the day-light , they will it spend in this craft , they cannot stint tell nothing be laft . here one may learn if he have ought , to multiply and bring his good to nought . but if a man ask them privily , why they are cloathed so unthriftily , they will round him in the ear and say , if they espied were , men would them slay , and all because of this noble science : lo thus these folk betraien innocence . the tale of the chanons yeoman published by chaucer , doth make ( by way of example ) a perfect demonstration of the art of alchymistry or multiplication : the effect whereof is this . a chanon being an alchymister or cosener , espied a covetous priest , whose purse he knew to be well lined , whom he assaulted with flattery and subtle speech , two principal points belonging to this art. at the length he borrowed money of the priest , which is the third part of the art , without which the professors can do no good , nor indure in good estate . then he at his day repayed the money , which is the most difficult point in this art , and a rare experiment . finally , to requite the priests courtesie , he promised unto him such instructions , as whereby with expedition he should become infinitely rich , and all through this art of multiplication . and this is the most common point in this science ; for herein they must be skilful before they can be famous , or attain to any credit . the priest disliked not his proffer , specially because it tended to his profit , and embraced his courtesie . then the chanon willed him forthwith to send for three ounces of quick-silver , which he said he would transubstantiate ( by his art ) into perfect silver . the priest thought that a man of his profession could not dissemble , and therefore with great joy and hope accomplished his request . and now ( forsooth ) goeth this jolly alchymist about his business and work of multiplication , and causeth the priest to make a fire of coals , in the bottom whereof he placeth a croslet ; and pretending only to help the priest to lay the coals handsomly , he foisteth into the middle ward or lane of coals , a beechen coal , within the which was conveyed an ingot of perfect silver ; which ( when the coal was consumed ) slipt down into the croslet , that was ( i say ) directly under it . the priest perceived not the fraud , but received the ingot of silver , and was not a little joyful to see such certain success proceed from his own handy work wherein could be no fraud ( as he surely conceived ) and therefore very willingly gave the chanon forty pounds for the receipt of this experiment , who for that sum of money taught him a lesson in alchymistry , but he never returned to hear repetitions , or to see how he profitted . chap. iii. of a yeoman of the countrey cosened by an alchymist . i could cite many alchymistical cosenages wrought by doctor burcot , feates , and such other ; but i will pass them over , and only repeat three experiments of that art ; the one practised upon an honest yeoman in the county of kent , the other upon a mighty prince , the third upon a covetous priest . and first touching the yeoman , he was overtaken and used in manner and form following , by a notable cosening varlet , who professed alchymistry , juggling , witchcraft , and conjuration : and by means of his companions and confederates discussed the simplicity and ability of the said yeoman , and found out his estate and humour to be convenient in this purpose ; and finally came a woing ( as they say ) to his daughter , to whom he made love cunningly in words , though his purpose tended to another matter . and among other illusions and tales concerning his own commendation , for wealth , parentage , inheritance , allyance , activity , learning , pregnancy , and cunning , he boasted of his knowledge and experience in alchymistry , making the simple man beleive that he could multiply , and of one angel make two or three . which seemed strange to the poor man , insomuch as he became willing enough to see that conclusion : whereby the alchymister had more hope and comfort to attain his desire , than if his daughter had yielded to have marryed him . to be short , he in the presence of the said yeoman , did include within a little ball of virgin-wax , a couple of angels ; and after certain ceremonies and conjuring words he seemed to deliver the same unto him : but in truth ( through legierdemain ) he conveyed into the yeomans hand another ball of the same scantling , wherein were inclosed many more angels than were in the ball which he thought he had received . now ( forsooth ) the alchymister bad him lay up the same ball of wax , and also use certain ceremonies ( which i thought good here to omit . ) and after certain dayes , hours , and minutes , they returned together , according to the appointment , and found great gains by the multiplication of the angels . insomuch as he , being a plain man , was hereby perswaded , that he should not only have a rare and notable good son-in-law , but a companion that might help to adde unto his wealth much treasure , and to his estate great fortune and felicity . and to increase this opinion in him , as also to win his further favour ; but specially to bring his cunning alchymistry , or rather his lewd purpose to pass , he told him that it were folly to multiply a pound of gold , when as easily they might multiply a million : and therefore counselled him to produce all the money he had , or could borrow of his neighbours and friends ; and did put him out of doubt , that he would multiply the same , and redouble it exceedingly , even as he saw by experience how he dealt with the small summ before his face . this yeoman in hope of gains and preferment , &c. consented to this sweet motion , and brought out and laid before his feet , not the one half of his goods , but all that he had , or could make or borrow any manner of way . then this juggling alchymister , having obtained his purpose , folded the same in a ball , in quantity far bigger than the other , and conveying the same into his bosom or pocket , delivered another ball ( as before ) of the like quantity unto the yeoman , to be reserved and safely kept in his chest ; whereof ( because the matter was of importance ) either of them must have a key , and a several lock , that no interruption might be made to the ceremony , nor abuse by either of them , in defrauding each other . now ( forsooth ) these circumstances and ceremonies being ended , and the alchymisters purpose thereby performed ; he told the yeoman that ( untill a certain day and hour limited to return ) either of them might imploy themselves about their business and necessary affairs ; the yeoman to the plough , and he to the city of london , and in the mean time the gold should multiply , &c. but the alchymister ( belike ) having other matters of more importance came not just at the hour appointed , nor yet at the day , nor within the year : so as although it were somewhat against the yeomans conscience to violate his promise , or break the league ; yet partly by the longing he had to see , and partly the desire he had to enjoy the fruit of that excellent experiment , having ( for his own security ) and the others satisfaction , some testimony at the opening thereof , to witness his sincere dealing , he brake up the coffer , and lo he soon espyed the ball of wax , which he himself had laid up there with his own hand : so as he thought ( if the hardest should fall ) he should find his principal : and why not as good increase hereof now , as of the other before ? but alas ! when the wax was broken , and the metall discovered , the gold much abased , and became perfect lead . now who so list to utter his folly , let him come forth and learn to multiply ; and every man that hath ought in his cofer , let him appear , and wax a philosopher ; in learning of his elvish nice lore , all is in vain , and pardee much more is to learn a lewd man this sutteltee , fie , speak not thereof it woll not be : for he that hath learning , and he that hath none , conclude alike in multiplicatione . chap. iv. a certain king abused by an alchymist , and of the kings fool , a pretty jest . the second example is of another alchymist that came to a certain king , promising to work by his art many great things , as well in compounding and transubstantiating of metals , as in executing of other exploits of no less admiration . but before he began , he found the means to receive by vertue of the kings warrant , a great sum of money in prest , assuring the king and his councell , that he would shortly return , and accomplish his promise , &c. soon after , the kings fool among other jests , fell into a discourse and discovery of fools , and handled that common place so pleasantly , that the king began to take delight therein , and to like his merry vein . whereupon he would needs have the fool deliver unto him a schedule or scroll , containing the names of all the most excellent fools in the land . so he caused the kings name to be first set down , and next him all the names of his privy council . the king seeing him so sawcy and malapert , meant to have had him punished : but some of his council , knowing him to be a fellow pleasantly conceited , besought his majesty rather to demand of him a reason of his libell , &c. than to proceed in extremity against him . then the fool being asked why he so sawcily accused the king and his council of principal folly , answered ; because he saw one foolish knave beguile them all , and to cousen them of so great a mass of money , and finally to be gone out of their reach . why ( said one of the council ) he may return and perform his promise , &c. then ( quoth the fool ) i can help all the matter easily . how ( said the king ) canst thou do that ? marry sir , ( said he ) then i will blot out your name , and put in his , as the most fool in the world . many other practises of the like nature might be hereunto annexed , for the detection of their knavery and deceits whereupon this art dependeth , whereby the readers may be more delighted in reading , than the practisers benefited in simply using the same . for it is an art consisting wholly of subtlety and deceit , whereby the ignorant and plain-minded man through his too much credulity is circumvented , and the humour of the other slye cosener satisfied . chap. v. a notable story written by erasmus of two alchymists ; also of longation and curtation . the third example is reported by erasmus , whose excellent learning and wit is had to this day in admiration . he in a certain dialogue intituled alchymistica doth finely bewray the knavery of this crafty art ; wherein he proposeth one balbine , a very wise , learned , and devout priest , howbeit such a one as was bewitched , and mad upon the art of alchymistry . which thing another cosening priest perceived , and dealt with him in manner and form following . mr. doctor balbine ( said he ) i being a stranger unto you may seem very saucy to trouble your worship with my bold suit , who alwayes are busied in great and divine studies . to whom balbine , being a man of few words , gave a nodde : which was more then he used to every man. but the priest knowing his humour , said ; i am sure sir , if you knew my suit , you would pardon my importunity . i pray thee good sir john ( said balbine ) shew me thy minde , and be brief . that shall i doe sir ( said he ) with a good will , you know mr. doctor , through your skill in philosophy , that every mans destiny is not alike ; and i for my part am at this point , that i cannot tell whether i may be counted happy or infortunate . for when i weigh mine own case , or rather my state , in part i seem fortunate , and in part miserable . but balbine being a man of some surliness , alwayes willed him to draw his matter to a more compendious form : which thing the priest said he would doe , and could the better perform , because balbine himself was so learned and expert in the very matter he had to repeat , and thus he began . i have had , even from my childhood , a great felicity in the art of alchymistry , which is the very marrow of all philosophy . balbine at the naming of the word alchymistry , inclined and yielded himself more attentively to hearken unto him : marry it was only in gesture of body ; for he was spare of speech , and yet he bade him proceed with his tale . then said the priest , wretch that i am , it was not my luck to light on the best way : for you mr. balbine know ( being so universally learned ) that in this art there are two wayes , the one called longation , the other curtation ; and it was mine ill hap to fall upon longation . when balbine asked him the difference of those two waves ; oh sir , said the priest , you might count me impudent , to take upon me to tell you that of all other are best learned in this art , to whom i come , most humbly to beseech you to teach me that lucky way of curtation . the cunninger you are , the more easily you may teach it me : and therefore hide not the gift that god hath given you , from your brother , who may perish for want of his desire in this behalf ; and doubtless jesus christ will inrich you with greater blessings and endowments . balbine being abashed partly with his importunity , and partly with the strange circumstance , told him that ( in truth ) he neither knew what longation or curtation meant ; and therefore required him to expound the meaning of these words . well ( quoth the priest ) since it is your pleasure , i will do it , though i shall thereby take upon me to teach him that is indeed much cunninger than my self . and thus he began : oh sir , they that have spent all the dayes of their life in this divine faculty , do turn one nature and form into another , two wayes ; the one is very brief , but somewhat dangerous ; the other much longer , marry very safe , sure , and commodious . howbeit , i think my self most unhappy that have spent my time and travel in that way which utterly misliketh me , and never could get any one to shew me the other that i so earnestly desire . and now i come to your worship , whom i know to be wholly learned and expert herein , hoping that you will ( for charities sake ) comfort your brother , whose felicity and well-doing now resteth only in your hands ; and therefore i beseech you relieve me with your counsel . by these and such other words when this cousening varlot had avoided suspicion of guile , and assured balbine that he was perfect and cunning in the other way : balbine's fingers itched , and his heart tickled , so as he could hold no longer , but burst out with these words : let this curtation go to the devil , whose name i did never so much as once hear of before , and therefore do much less understand it . but tell me in good faith , do you exactly understand longation ? yea , said the priest , doubt you not hereof : but i have no fansie to that way , it is so tedious . why ( quoth balbine ) what time is required in the accomplishment of this work by way of longation ? too too much said the alchymister , even almost a whole year : but this is the best , the surest and safest way , though it be for so many moneths prolonged , before it yield advantage for cost and charges expended thereabouts . set your heart at rest ( said balbine ) it is no matter , though it were two years , so as you be well assured to bring it then to pass . finally , it was there and then concluded , that presently the priest should go in hand with the work , and the other should bear the charge , the gains to be indifferently divided betwixt them both , and the work to be done privily in balbine's house . and after the mutual oath was taken for silence , which is usual and requisite alwayes in the beginning of this mystery , balbine delivered money to the alchymister for bellowes , glasses , coals , &c. which should serve for the erection and furniture of the forge . which money the alchymister had no sooner fingered , but he ran merrily to the dice , to the alehouse , and to the stewes , and who there so lusty as cousening sir john ! who indeed this way made a kind of alchymistical transformation of money . now balbine urged him to go about his business , but the other cold him , that if the matter were once begun , it were half ended : for therein consisted the greatest difficulty . well , at length he began to furnish the furnace ; but now forsooth a new supply of gold must be made , as the seed and spawn of that which must be engendred and grow out of this work of alchymistry . for even as a fish is not caught without a bait , no more is gold multiplyed without some parcels of gold : and therefore gold must be the foundation and ground-work of that art , or else all the fat is in the fire . but all this while balbine was occupied in calculating , and musing upon his accompt ; casting by arithmetick , how that if one ounce yield fifteen , then how much gains two thousand ounces might yield : for so much he determined to employ that way . when the alchymist had also consumed this money , shewing great travell a moneth or twain , in placing the bellowes , the coals , and such other stuffe , and no whit of profit proceeding or coming thereof . balbine demanded how the world went ; our alchymist was as a man amazed . howbeit he said at length ; forsooth even as such matters of importance commonly do go forward , whereunto there is alwayes very difficult access . there was ( saith he ) a fault ( which i have now found out ) in the choyce of the coals , which were of oak , and should have been of beech. one hundred duckets were spent that way , so as the dicing house and the stewes were partakers of balbines charges . but after a new supply of money , better coals were provided , and matters more circumspectly handled . howbeit , when the forge had travelled long , and brought forth nothing , there was another excuse found out ; to wit , that the glasses were not tempered as they ought to have been . but the more money was disbursed hereabouts , the worse willing was balbine to give over , according to the dicers vein , whom fruitless hope bringeth into a fools paradise . the alchymist , to cast a good colour upon his knavery , took on like a man moonsick , and protested with great words full of forgery and lyes , that he never had such luck before . but having found the errour , he would be sure enough never hereafter to fall into the like oversight , and that henceforward all should be safe and sure , and throughly recompensed in the end , with large increase . hereupon the work-house is now the third time repaired , and a new supply yet once again put into the alchymists hand ; so as the glasses were changed . and now at length the alchymist uttered another point of his art and cunning to balbine ; to wit , that those matters would proceed much better , if he sent our lady a few french crowns in reward ; for the art being holy , the matter cannot prosperously proceed , without the favour of the saints . which counsell exceedingly pleased balbine , who was so devout and religious , that no day escaped him but he said our lady mattens . now our alchymister having received the offering of money , goeth on his holy pilgrimage , even to the next village , and there consumeth it every penny , among bawds and knaves : and at his return , he told balbine that he had great hope of good luck in this business ; the holy virgin gave such favourable countenance , and such attentive ear unto his prayers and vowes . but after this , when there had been great travell bestowed , and not a dram of gold yeelded not levied from the forge ; balbine began to expostulate , and reason somewhat roundly with the cousening fellow ; who still said he never had such filthy luck in all his life before , and could not devise by what means it came to passe , that things went so overthwartly . but after much debating betwixt them upon the matter , at length it came into balbine's head to ask him if he had not foreslowed to hear mass , or to stay his hours ; which if he had done , nothing could prosper under his hand . without doubt ( said the cousener ) you have hit the nail on the head . wretch that i am ! i remember once or twice being at a long feast , i omitted to say mine ave mary after dinner . so so ( said balline ) no marvell then that a matter of such importance hath had so ill success . the alchymister promised to do penance ; as to hear twelve masses for two that he had foreslowed ; and for every ave overslipped , to render and repeat twelve to our lady . soon after this , when all our alchymisters money was spent , and also his shifts failed how to come by any more , he came home with this device , as a man wonderfully frayed and amazed , piteously crying and lamenting his misfortune . whereat balbine being astonished , desired to know the cause of his complaint . oh ( said the alchymister ) the courtiers have spied our enterprise ; so as i for my part look for nothing but present imprisonment . whereat balbine was abashed , because it was flat fellony to goe about that matter , without speciall license . but ( quoth the alchymister ) i fear not to be put to death , i would it would fall out so ; marry i fear lest i should be shut up in some castle or tower , and there shall be forced to tug about this work and broil in this business all the dayes of my life . now the matter being brought to consultation , balbine , because he was cunning in the art of rhetorick , and altogether ignorant in law , beat his brains in devising how the accusation might be answered , and the danger avoided . alas ( said the alchymister ) you trouble your self all in vain , for you see the crime is not to be denyed , it is so generally bruited in court : neither can the fact be defended , because of the manifest law published against it . to be short , when many wayes were devised , and divers excuses alleadged by balbine , and no sure ground to stand on for their security ; at length the alchymister having present want and need of money , framed his speech in this sort ; sir , said he to balbine , we use flow counsel , and yet the matter requireth haste . for i think they are coming for me ere this time to hale me away to prison ; and i see no remedy but to die valiantly in the cause . in good faith ( said balbine ) i know not what to say to the matter . no more do i , ( said the alchymister ) but that i see these courtiers are hungry for money , and so much the readier to be corrupted and framed to silence . and though it be a hard matter to give those rakehells till they be satisfied , yet i see no better counsel or advice at this time . no more could balbine , who gave him thirty ducats of gold to stôp their mouths , who in an honest cause would rather have given so many teeth out of his head , than one of those pieces out of his pouch . this coin had the alchymister , who for all his pretenses and gay gloses was in no danger , other than for lack of money to lose his leman or concubine , whose acquaintance he would not give over , nor forbear her company , for all the goods that he was able to get , were it by never so much indirect dealing , and unlawfull means . well , yet now once again doth balbine newly furnish the forge , a prayer being made before to our lady to bless the enterprise , and all things being provided and made ready according to the alchymisters own a●king , and all necessaries largely ministred after his own liking ; a whole year being likewise now consumed about this bootless business , and nothing brought to pass ; there fell out a strange chance , and that by this means ensuing , as you shall hear . our alchymister forsooth used a little extraordinary lewd company with a courtiers wife , whiles he was from home , who suspecting the matter , came to the door unlooked for , and called to come in , threatning them that he would break open the doors upon them . some present device ( you see ) was now requisite , and there was none other to be had , but such as the opportunity offered ; to wit , to leap out at a back window ; which he did , not without great hazard , and some hurt . but this was soon blazed abroad , so as it came to balbine's ear , who shewed in countenance that he had heard thereof , though he said nothing . but the alchymister knew him to be devout , and somewhat superstitious ; and such men are easie to be intreated to forgive , how great soever the fault be , and devised to open the matter in manner and form following . o lord ( saith he before balbine ) how unfortunately goeth our business forward ! i marvell what should be the cause . whereat balbine , being one otherwise that seemed to have vowed silence , took occasion to speak , saying ; it is not hard to know the impediment and stop hereof : for it is sin that hindereth this matter ; which is not to be dealt in but with pure hands . whereat the alchymister fell upon his knees , beating his breast , and lamentably cryed , saying ; oh master balbine , you say most truely , it is sin that hath done us all this displeasure ; not your sin sir , but mine own , own good master balbine . neither will i be ashamed to discover my filthiness unto you , as unto a most holy and ghostly father . the infirmity of the flesh had overcome me , and the devil had caught me in his snare . oh wretch that i am ! of a priest i am become an adulterer . howbeit , the money that erst while was sent to our lady , was not utterly lost ; for if she had not been , i had certainly been slain . for the good man of the house brake open the door , and the window was less than i could get out thereat . and in that extremity of danger it came into my minde to fall down prostrate to the virgin ; beseeching her ( if our gift were acceptable in her sight ) that she would , in consideration thereof , assist me with her help . and to be short , i ran to the window , and found it big enough to leap out at . which thing balbine did not only believe to be true , but in respect thereof forgave him , religiously admonishing him to shew himself thankfull to that pitifull and blessed lady . now once more again is made a new supply of money , and mutual promise made to handle this divine matter hence forward purely and holily . to be short , after a great number of such parts played by the alchymister , one of balbine's acquaintance espyed him , that knew him from his childehood to be but a cousening merchant ; and told balbine what he was , and that he would handle him in the end , even as he had used many others ; for a knave he ever was , and so he would prove . but what did balbine , think you ? did he complain of this counterfeit , or cause him to be punished ? no , but he gave him money in his purse , and sent him away ; desiring him , of all courtesie , not to blab abroad how he had cousened him . and as for the knave alchimister , he need not care who knew it , or what came of it ; for he had nothing in goods or fame to be lost . and as for his cunning in alchimistry , he had as much as an ass . by this discourse erasmus would give us to note , that under the golden name of alchymistry there lyeth lurking no small calamity ; wherein there be such several shifts and suits of rare subtleties and deceits , as that not only wealthy men are thereby many times improverished , and that with the sweet allurement of this art , through their own covetousness , as also by the flattering baits of hoped gain : but even wise and learned men hereby are shamefully overshot , partly for want of due experience in the wiles and subtleties of the world , and partly through the softness and pliableness of their good nature , which cousening knaves do commonly abuse to their own lust and commodity , and to the others utter undoing . chap. vi. the opinion of divers learned men touching the folly of alchimistry . albert in his book of minerals reporteth , that avicenna treating of alchymistry , saith ; let the dealers in alchymistry understand , that the very nature and kinde of things cannot be changed , but rather made by art to resemble the same in shew and likeness ; so that they are not the very things indeed , but seem so to be in appearance ; as castles and towers do seem to be built in the clouds , whereas the representations there shewed , are nothing else but the resemblance of certain objects below , caused in some bright and clear cloud , when the air is void of thickness and grosseness . a sufficient proof hereof may be the looking-glass . and we see ( saith he ) that yellow or orrenge colour laid upon red , seemeth to be gold . francis petrarch treating of the same matter in form of a dialogue , introduceth a disciple of his , who fansied the foresaid fond profession and practice , saying ; i hope for prosperous success in alchymistry . petrach answereth him ; it is a wonder from whence that hope should spring , sith the fruit thereof did never yet fall to thy lot , nor yet at any time chance to any other ; as the report commonly goeth , that many rich men , by this vanity and madness have been brought to beggery , whiles they have wearied themselves therewith , weakned their bodies , and wasted their wealth in trying the means to make gold ingender gold . i hope for ●old according to the workmans promise , saith the disciple . he that hath promised thee gold , will run away with thy gold , and thou never the wiser , saith petrarch . he promiseth me great good , saith the disciple . he will first serve his own turn , and relieve his private poverty , saith petrarch ; for alchymisters are a beggerly kinde of people , who though they confess themselves bare and needy , yet will they make others rich and wealthy ; as though others poverty did more molest and pity them then their own . these be the words of petrarch , a man of great learning and no less experience ; who as in his time he saw the fraudulent fetches of this compassing craft ; so hath there been no age , since the same hath been broached , wherein some few wise men have not smelt out the evil meaning of these shifting merchants , and bewrayed them to the world . an ancient writer of a religious order , who lived above a thousand years since , discovering the diversities of thefts , after a long enumeration , in alchymisters , whom he calleth falsificantes metallorum & mineralium , witches and counterfeiters of metals and minerals ; and setteth them as deep in the degree of theeves , as any of the rest , whose injurious dealings are brought to open arraignment . ii is demanded ( saith he ) why the art of alchymistry doth never prove that in effect , which it pretendeth in precept and promise . the answer is ready ; that if by art gold might be made , then were it behoovefull to know the manner and proceeding of nature in generation ; sith art is said to imitate and counterfeit nature . again , it is because of the lameness and unperfectness of philosophy , specially concerning minerals : no such manner of proceeding being set down by consent and agreement of philosophers in writing , touching the true and undoubted effect of the same . whereupon one supposeth that gold is made of one kind of stuff this way , others of another kind of stuff that way . and therefore it is a chance if any attain to the artificial applying of the actives and passives of gold and silver . moreover , it is certain , that quicksilver and sulphur are the materials ( as they term them ) of metals , and the agent is hear , which directeth ; howbeit it is very hard to know the due proportion of the mixture of the materials ; which proportion the generation of gold doth require . and admit that by chance they attain to such proportion ; yet can they not readily resume or do it again in another work , because of the hidden diversities of materials , and the uncertainty of applying the actives and passives . the same ancient author concluding against this vain art , saith , that of all christian law-makers it is forbidden , and in no case tolerable in any common-wealth ; first because it presumeth to forge idols for covetousness , which are gold and silver : whereupon , saith the apostle , covetousness is idol-worship ; secondly , for that ( as aristotle saith ) coin should be scant and rare , that it might be dear ; but the same would wax vile , and of small estimation , if by the art of alchimistry gold and silver might be multiplied ; thirdly , because ( as experience proveth ) wise men are thereby bewitched , cousenors increased , princes abused , the rich impoverished , the poor beggered , the multitude made fools , and yet the craft and craftmasters ( oh madness ! ) credited . thus far he . whereby in few words he discountenanceth that profession , not by the imaginations of his own brain , but by manifold circumstances of manifest proof . touching the which practice i think enough hath been spoken , and more a great deal than needed ; sith so plain and demonstrable a matter requireth the less travel in confutation . chap. vii . that vain and deceitfull hope is a great cause why men are seduced by this alluring art , and that their labours therein are bootless , &c. hitherto somewhat at large i have detected the knavery of the art alchymisticall , partly by reasons , and partly by examples : so that the thing it self may no less appear to the judicial eye of the considerers , than the bones and sinewes of a body anatomized , to the corporal eye of the beholders . now it shall not be amiss nor impertinent , to treat somewhat of the nature of that vain and fruitless hope , which induceth and draweth men forward as it were with cords , not only to the admiration , but also to the approbation of the same : in such sort , that some are compelled ruefully to sing ( as one in old time did , whether in token of good or ill luck , i do not now well remember ) spes & fortuna valete ; hope and good hap adieu . no marvell then though alchymistry allure men so sweetly , and intangle them in snares of folly ; sith the baits which it useth is the hope of gold , the hunger whereof is by the poet termed sacra , which some do english , holy ; not understanding that it is rather to be interpreted , * cursed or detestable , by the figure acyron , when a word of an unproper signification is cast in a clause as it were a cloud : or by the figure antiphrasis , when a word importeth a contrary meaning to that which it commonly hath . for what reason can there be , that the hunger of gold should be counted holy , the same having ( as depending upon it ) so many millions of mischiefs and miseries : as treasons , thefts , adulteries , manslaughters , truce-breakings , perjuries , cousenages , and a great troop of other enormities , which were here too long to rehearse . and if the nature of every action be determinable by the end thereof , then cannot this hunger be holy , but rather accursed , which pulleth after it as it were with iron chains such a band of outrages and enormities , as of all their labour , charge , care , and cost , &c. they have nothing else left them in lieu of lucre , but only some few burned bricks of a ruinous furnace , a peck or two of ashes , and such light stuffe , which they are forced peradventure in fine to sell when beggery hath arrested and laid his mace on their shoulders . as for all their gold , it is resolved in primam materiam , or rather in levem quendam fumulum , into a light smoke or fumigation of vapors , than the which nothing is more light , nothing less substantial , spirits only excepted , out of whose nature and number these are not to be exempted . chap. viii . a continuation of the former matter , with a conclusion of the same . that which i have declared before , by reasons , examples , and authorities , i will now prosecute and conclude by one other example ; to the end that we , as others in former ages , may judge of vain hope accordingly , and be no less circumspect to avoid the inconveniences thereof , than ulysses was wary to escape the incantations of circes that old transforming witch . which example of mine is drawn from lewis the french king , the eleventh of that name , who being on a time at burgundy , fell acquainted by occasion of hunting with one conon , a clownish but yet an honest and hearty good fellow . for princes and great men delight much in such plain clubhutchens . the king oftentimes , by means of his game , used the countrymans house for his refreshing ; and as noble men sometimes take pleasure in homely and course things , so the king did not refuse to eat turneps and rape roots in conons cottage . shortly after king lewes being at his palace , void of troubles and disquietness , conons wife will'd him to repair to the court , to shew himself to the king , to put him in minde of the old entertainment which he had at his house , and to present him with some of the fairest and choisest rape roots that she had in store . conon seemed loth , alledging that he should but lose his labour : for princes ( saith he ) have other matters in hand , than to intend to think of such trifling courtesies . but conons wife overcame him , and perswaded him in the end , choosing a certain number of the best and goodlyest rape-roots that she had : which when she had given her husband to carry to the court , he set forward on his journey a good trudging pace . but conon being tempted by the way , partly with the desire of eating , and partly with the toothsomness of the meat which he bare , that by little and little he devoured up all the roots saving one , which was a very fair and a goodly great one indeed . now when conon was come to the court , it was his luck to stand in such a place , as the king passing by , and spying the man , did well remember him , and commanded that he should be brought in . conon very cheerily followed his guide hard at the heels , and no sooner saw the king , but bluntly coming to him , reached out his hand , and presented the gift to his majesty . the king received it with more cheerfulness than it was offered , and bad one of those that stood next him , to take it , and lay it up among those things which he esteemed most , and had in greatest accompt . then he bad conon to dine with him , and after dinner gave the country-man great thanks for his rape-root ; who made no bones of the matter , but boldly made challenge and claim to the kings promised courtesie . whereupon the king commanded , that a thousand crowns should be given him in recompence for his root . the report of this bountifulness was spread in short space over all the kings houshold : insomuch as one of his courtiers , in hope of the like or a larger reward , gave the king a very proper gennet . whose drift the king perceiving , and judging that his former liberality to the clown , provoked the courtier to this covetous attempt , took the gennet very thankfully : and calling some of his noble men about him , began to consult with them , what mends he might make his servant for his horse . whiles this was a doing , the courtier conceived passing good hope of some princely largess , calculating and casting his cards in this manner : if his majesty rewarded a silly clown so bountifully for a simple rape-root , what will he do to a jolly courtier for a gallant gennet ? whiles the king was debating the matter , and one said this , another that , and the courtier travelled all the while in vain hope , at last saith the king , even upon the sudden ; i have now bethought me what to bestow upon him : and calling one of his nobles to him , whispered him in the ear , and willed him to fetch a thing , which he should finde in his chamber wrapped up in silk . the root is brought wrapped in silk , which the king with his own hands gave to the courtier , using these words therewithall , that he sped well , insomuch as it was his good hap to have for his horse a jewel that cost him a thousand crowns . the courtier was a glad man , and at his departing longed to be looking what it was , and his heart danced for joy . in due time therefore he unwrapped the silk ( a sort of his fellow-courtiers flocking about him to testifie his good luck ) and having unfolded it , he found therein a dry and withered rape-root . which spectacle though it set the standers about in a loud laughter , yet it quailed the courtiers courage , and cast him into a shrewd fit of pensiveness . thus was the confidence of this courtier turned to vanity , who upon hope of good speed was willing to part from his horse for had i wist . this story doth teach us , into what folly and madness vain hope may drive undiscreet and unexpert men . and therefore no marvell though alchymisters dream and dote after double advantage , faring like aesops dog , who greedily coveting to catch and snatch at the shadow of the flesh which he carried in his mouth over the water , lost both the one and the other : as they do their increase and their principal . but to break off abruptly from this matter , and to leave these hypocrites ( for why may they not be so named , who as homer , speaking in detestation of such rakehells , saith very divinely and truely ; odi etenim seu claustra erebi , quicunque loquuntur ore aliud , tacitoque aliud sub pectore claudunt : englished by abraham fleming ; i hate even as the gates of hell , those that one thing with tongue do tell , and notwithstanding closely keep another thing in heart full deep . ) to leave these hypocrites ( i say ) in the dregs of their dishonesty , i will conclude against them peremptorily , that they , with the rabble above rehearsed , and the rout hereafter to be mentioned , are rank couseners , and consuming cankers to the common-wealth , and therefore to be rejected and excommunicated from the fellowship of all honest men . for now their art , which turneth all kind of metals that they can come by into mist and smoak , is no less apparent to the world , than the clear sunny rayes at noonsted ; insomuch that i may say with the poet ; hos populus ridet , multumque torosa juventus ingeminat tremulos naso crispante cachinnos : englished by abraham fleming ; all people laugh them now to scorn , each strong and lusty blood redoubleth quavering laughters loud with wrinkled nose a good . so that , if any be so addicted unto the vanity of the art alchymisticall ( as every fool will have his fancy ) and that ( beside so many experimented examples of divers , whose wealth hath vanished like a vapour , whiles they have been over rash in the practice hereof ) this discourse will not move to desist from such extream dotage , i say to him or them , and that aptly , — dicitque facitque quod ipse non sani esse hominis non sanus juret orestes : englished by abraham fleming ; he saith and doth that every thing , which mad orestes might with oath averre became a man bereft of reason right . book xv. chap. i. of magical circles , and the reason of their institution . magitians , and the more learned sort of conjurers , make use of circles in various manners , and to various intentions . first , when convenience serves not , as to time or place that a real circle should be delineated , they frame an imaginary circle , by means of incantations and consecrations , without either knife , pensil , or compasses , circumscribing nine foot of ground round about them , which they pretend to sanctifie with words and ceremonies , spattering their holy water all about so far as the said limit extendeth ; and with a form of consecration following , do alter the property of the ground , that from common ( as they say ) it becomes sanctifi'd , and made fit for magicall uses . how to consecrate an imaginary circle . let the exorcist , being cloathed with a black garment , reaching to his knee , and under that a white robe of fine linnen that falls unto his ankles , fix himself in the midst of that place where he intends to perform his conjurations : and throwing his old shooes about ten yards from the place , let him put on his , consecrated shooes of russet leather with a cross cut on the top of each shooe . then with his magical wand , which must be a new hazel-stick , about two yards of length , he must stretch forth his arm to all the four windes thrice , turning himself round at every winde , and saying all that while with fervency : i who am the servant of the highest , do by the vertue of his holy name immanuel , sanctifie unto my self the circumference of nine foot round about me , ✚ ✚ ✚ . from the east , glaurah from the west , garron from the north , cabon from the south , berith which ground i take for my proper defence from all malignant spirits , that they may have no power over my soul or body , nor come beyond these limitations , but answer truely being summoned , without daring to transgress their bounds : worrh . worrah . harcot . gambalon . ; ; ; ; ✚ ✚ ✚ . which ceremonies being performed , the place so sanctified is equivalent to any real circle whatsoever . and in the composition of any circle for magical feats , the fittest time is the brightest moon-light , or when storms of lightning , winde , or thunder , are raging through the air ; because at such times the infernal spirits are nearer unto the earth , and can more easily hear the invocations of the exorcist . as for the places of magical circles , they are to be chosen melancholly , dolefull , dark and lonely ; either in woods or deserts , or in a place where three wayes meet , or amongst ruines of castles , abbies , monasteries , &c. or upon the sea-shore when the moon shines clear , or else in some large parlour hung with black , and the floor covered with the same , with doors and windowes closely shut , and waxen candles lighted . but if the conjuration be for the ghost of one deceased , the fittest places to that purpose are places of the slain , woods where any have killed themselves , church-yards , burying-vaults , &c. as also for all forts of spirits , the places of their abode ought to be chosen , when they are called ; as , pits , caves , and hollow places , for subterranean spirits : the tops of turrets , for aerial spirits : ships and rocks of the sea , for spirits of the water : woods and mountains for faries , nymphs , and satyres ; following the like order with rall the rest . triangle with circles at angles the reason that magitians give for circles and their institution , is , that so much ground being blest and consecrated by holy words , hath a secret force to expel all evil spirits from the bounds thereof ; and being sprinkled with holy water , which hath been blessed by the master , the ground is purified from all uncleanness ; besides the holy names of god written all about , whose force is very powerful ; so that no wicked spirit hath the ability to break through into the circle after the master and scholler are entered , and have closed up the gap , by reason of the antipathy they possesse to these mystical names . and the reason of the triangle is , that if the spirit be not easily brought to speak the truth , they may by the exorcist be conjured to enter the same , where by virtue of the names of the sacred trinity , they can speak nothing but what is true and right . but if astral spirits as faries , nymphs , and ghosts of men , be called upon , the circle must be made with chalk , without any triangles ; in the place whereof the magical character of that element to which they belong , must be described at the end of every name . as for spirits of the air , water , fire . woods , caves , mountains . mines , desolate buildings . chap. ii. how to raise up the ghost of one that hath hanged himself . this experiment must be put in practice while the carcass hangs ; and therefore the exorcist must seek out for the straightest hazel wand that he can find , to the top whereof he must binde the head of an owl , with a bundle of st. john's wort , or millies perforatum : this done , he must be informed of some miserable creature that hath strangled himself in some wood or desart place ( which they seldom miss to do ) and while the carcass hangs , the magitian must betake himself to the aforesaid place , at a clock at night , and begin his conjurations in this following manner . first , stretch forth the consecrated wand towards the four corners of the world , saying , by the mysteries of the deep , by the flames of banal , by the power of the east , and the silence of the night , by the holy rites of hecate , i conjure and exorcize thee thou distressed spirit , to present thy self here , and reveal unto me the cause of thy calamity , why thou didst offer violence to thy own liege life , where thou art now in beeing , and where thou wilt hereafter be . then gently smiting the carcase nine times with the rod , say , i conjure thee thou spirit of this n. deceased , to answer my demands that i am to propound unto thee , as thou ever hopest for the rest of the holy ones , and the ease of all thy misery ; by the blood of jesu which he shed for thy soul , i conjure and bind thee to utter unto me what i shall ask thee . then cutting down the carcass from the tree , lay his head towards the east , and in the space that this following conjuration is repeating , set a chasing-dish of fire at his right hand , into which powre a little wine , some mastick , and gum aromatick , and lastly a viol full of the sweetest oyl , having also a pair of bellows , and some unkindled charcole to make the fire burn bright at the instant of the carcass's rising . the conjuration is this : i conjure thee thou spirit of n. that thou do immediately enter into thy ancient body again , and answer to my demands , by the virtue of the holy resurrection , and by the posture of the body of the saviour of the world , i charge thee , i conjure thee , i command thee on pain of the torments and wandring of thrice seven years , which i by the power of sacred magick rites , have power to inflict upon thee ; by thy sighs and groans , i conjure thee to utter thy voice ; so help thee god and the prayers of the holy church . amen . which conjuration being thrice repeated while the fire is burning with mastick and gum aromatick , the body will begin to rise , and at last will stand upright before the exorcist , answering with a faint and hollow voice , the questions proposed unto it . why it strangled it self ; where its dwelling is ; what its food and life is ; how long it will be ere it enter into rest , and by what means the magitian may assist it to come to rest : also , of the treasures of this world , where they are hid : moreover , it can answer very punctually of the places where ghosts reside , and how to communicate with them ; reaching the nature of astral spirits and hellish beings , so far as its capacity reacheth . all which when the ghost hath fully answered , the magitian ought out of commiseration and reverence to the deceased , to use what means can possibly be used for the procuring rest unto the spirit . to which effect he must dig a grave , and filling the same half full of quick lime , and a little salt and common sulphur , put the carcass naked into the same ; which experiment , next to the burning of the body into ashes , is of great force to quiet and end the disturbance of the astral spirit . but if the ghost with whom the exorcist consulteth , be of one that dyed the common death , and obtain'd the ceremonies of burial , the body must be dig'd out of the ground at a clock at night ; and the magician must have a companion with him , who beareth a torch in his left hand , and smiting the corps thrice with the consecrated rod , the exorcist must turn himself to all the four winds , saying : by the virtue of the holy resurrection , and the torments of the damned , i conjure and exorcize thee spirit of n. deceased , to answer my liege demands , being obedient unto these sacred ceremonies on pain of everlasting torment and distress : then let him say , berald , beroald , balbin gab gabor agaba ; arise , arise , i charge and command thee . after which ceremonies , let him ask what he desireth and he shall be answered . but as a faithful caution to the practicer of this art , i shall conclude with this , that if the magician , by the constellation and position of the stars at his nativity , be in the predicament of those that follow magical arts , it will be very dangerous to try this experiment for fear of suddain death ensuing , which the ghosts of men deceased , can easily effect upon those whose nativities lead them to conjuration : and which suddain and violent death , the stars do alwayes promise to such as they mark with the stigma of magicians . chap. iii. how to raise up the three spirits , paymon , bathin , and barma : and what wonderful things may be effected through their assistance . the spirit paymon is of the power of the air , the sixteenth in the ranck of thrones , subordinate to corban and marbas . bathin is of a deeper reach in the source of the fire , the second after lucifers familiar , and hath not his fellow for agility and affableness , in the whole infernal hierarchy . barma is a mighty potentate of the order of seraphims , whom legions of infernal spirits do obey ; his property is to metamorphose the magician or whom he pleaseth , and transport into foreign countreys . these three spirits , though of various ranks and orders , are all of one power , ability and nature , and the form of raising them all is one . therefore the magician that desireth to consult with either of these spirits , must appoint a night in the waxing of the moon , wherein the planet mercury reigns , at a clock at night ; not joyning to himself any companion , because this particular action will admit of none ; and for the space of four dayes before the appointed night , he ought every morning to shave his beard , and shift himself with clean linnen , providing beforehand the two seals of the earth , drawn exactly upon parchment , having also his consecrated girdle ready of a black cats skin with the hair on , and these names written on the inner side of the girdle : ya , ya ✚ aie , aaie ✚ elibra ✚ elohim ✚ saday ✚ yah adonay ✚ tuo robore ✚ cinctus sum ✚ . upon his shooes must be written tetragrammaton , with crosses round about , and his garment must be a priestly robe of black , with a friars hood , and a bible in his hand . when all these things are prepared , and the exorcist hath lived chastly , and retired until the appointed time : let him have ready a fair parlour or cellar , with every chink and window closed ; then lighting seven candles , and drawing a double circle with his own blood , which he must have ready before hand : let him divide the circle into seven parts , and write these seven names at the seven divisions , setting at every name a candle lighted in a brazen candlestick in the space betwixt the circles : the names are these , cados ✚ escherie 🜂 anick ✚ sabbac sagun ✚ ✚ aba ✚ abalidoth when the candles are lighted , let the magician being in the midst of the circle , and supporting himself with two drawn swords , say with a low and submissive voyce ; i do by the vertue of these seven holy names which are the lamps of the living god , consecrate unto my use this inclosed circle , and exterminate out of , it all evill spirits , and their power ; that beyond the limit of their circumference they enter not on pain of torments to be doubled , yah , agion , helior , heligah , amen . when this consecration is ended , let him sprinkle the circle with consecrated water , and with a chasing-dish of charcole , perfume it with frankincense and cinamon , laying the swords a cross the circle , and standing over them ; then whilest the fumigation burneth , let him begin to call these three spirits in this following manner : i conjure and exorcize you the three gentle and noble spirits of the power of the north , by the great and dreadful name of peolphan your king , and by the silence of the night , and by the holy rites of magick , and by the number of the infernal legions , i adjure and invocate you ; that without delay ye present your selves here before the northern quarter of this circle , all of you , or any one of you , and answer my demands by the force of the words contained in this book . this must be thrice repeated , and at the third repetition , the three spirits will either all appear , or one by lot , if the other be already somewhere else imployed ; at their appearance they will send before them three fleet hounds opening after a hare , who will run round the circle for the space of half a quarter of an hour ; after that more hounds will come in , and after all , a little ugly aethiop , who will take the hare from their ravenous mouths , and together with the hounds vanish ; at last the magician shall hear the winding of a hunts-mans horn , and a herald on horseback shall come galloping with three hunters behind upon black horses , who will compass the circle seven times , and at the seventh time will make a stand at the northern quarter , dismissing the herald that came up before them , and turning their horses towards the magician , will stand all a brest before him , saying ; gil pragma burthon machatan dennah ; to which the magician must boldly answer ; beral , beroald , corath kermiel ; by the sacred rites of magick ye are welcome ye three famous hunters of the north , and my command is , that by the power of these ceremonies ye be obedient and faithful unto my summons , unto which i conjure you by the holy names of god , yah , gian , soter , yah , iehovah , immanuel , letragrammaton , yah , adonay , sabray , seraphin binding and obliging you to answer plainly , faithfully and truly , by all these holy names , and by the awful name of your mighty king peolphon . ; which when the magician hath said , the middle hunter named paymon , will answer , gil pragma burthon machatan dennah , we are the three mighty hunters of the north , in the kingdom of fiacim , and are come hither by the sound of thy conjurations , to which we swear by him that liveth to yield obedience , if judas that betrayed him be not named . then shall the magician swear , by him that liveth , and by all that is contained in this holy book , i swear unto you this night , and by the mysteries of this action , i swear unto you this night , and by the bonds of darkness i swear unto you this night , that judas the traitor shall not be named , and that blood shall not be offered unto you , but that truce and equal terms shall be observed betwixt us . which being said , the spirits will bow down their heads to the horses crests , and then alighting down will call their herald to withdraw their horses ; which done , the magician may begin to bargain with all , or any one of them , as a familiar invisibly to attend him , or to answer all difficulties that he propoundeth : then may he begin to ask them of the frame of the world , and the kingdoms therein contained , which are unknown unto geographers : he may also be informed of all physical processes and operations ; also how to go invisible and fly through the airy region : they can likewise give unto him the powerful girdle of victory , teaching him how to compose and consecrate the same , which hath the force , being tyed about him , to make him conquer armies , and all men whatsoever . besides , there is not any king or emperour throughout the world ; but if he desires it , they will engage to bring him the most pretious of their jewels and riches in twenty four hours ; discovering also unto him the way of finding hidden treasures and the richest mines . and after the conjurer hath fulfilled his desires , he shall dismiss the aforesaid spirits in this following form . i charge you ye three officious spirits to depart unto the place whence ye were called , without injury to either man or beast , leaving the tender corn untouched , and the seed unbruised ; i dismiss you , and licence you to go back untill i call you , and to be alwayes ready at my desire , especially thou nimble bathin , whom i have chosen to attend me , that thou be alwayes ready when i ring a little bell to present thy self without any magical ceremonies performed ; and so depart ye from hence , and peace be betwixt you and us , in the name of the father , son , and holy ghost . amen . when the magician hath repeated this last form of dismission , he will hear immediately a horn winding , after which the herald with the jet black horses , and the three spirits will mount upon them , compassing the circle seven times , with the herald winding his horn before them , and at every candle they will bow towards the horses crest , till coming towards the northern quarter , they will with great obeysance seem to march away out through the solid wall as through a city gate . chap. iv. how to consecrate all manner of circles , fumigations , fire , magical garments , and utensills . consecrations are related either to the person or the thing consecrated . the person is the magitian himself , whose consecration consisteth in abstinence , temperance , and holy garments . the things consecrated are the oyl , the fire , the water . the fumigations consisting of oriental gums and spices ; the magical sword , pensils , pens and compasses , the measuring rule and waxen tapers , the pentacles , periapts , lamins , and sigils , vests , caps , and priestly garments ; these are the materials to be consecrated . the sacred pentacles are as signs and charms for the binding of evil daemons , consisting of characters and names of the superior order of the good spirits opposite unto those evils ones whom the magitian is about to invocate : and of sacred pictures , images , and mathematical figures adapted to the names and natures of separated substances whither good or evil . now the form of consecrating such magical pentacles is to name the vertue of the holy names and figures , their antiquity and institution with the intention of the consecration purifying the pentacle by consecrated fire , and waving the same over the flames thereof . when the exorcist would consecrate places or utensils , fire or water for magical uses , he must repeat the consecration or dedication of solomon the king at the building of the temple , the vision of moses at the bush , and the spirit of the lord on the tops of the mulberry-trees , repeating also the sacrifice of it self being kindled ; the fire upon sodom , and the water of eternal life : wherein the magitian must still remember to speak of the seven golden candlesticks , and ezekiels wheels , closing the consecration with the deep and mysterious names of god and holy daemons . when particular instruments are to be sanctified , the magitian must sprinkle the same with consecrated water , and fumigate them with fumigations , anoint them with consecrated oyl : and lastly , seal them with holy characters ; after all which is performed , an oration or prayer must follow , relating the particulars of the consecration with petitions to that power in whose name and authority the ceremony is performed . and in like manner shalt thou consecrate and sanctifie every utensil whatsoever , by sprinklings , fumigations , unctions , seals , and benedictions , commemorating and reiterating the sanctifyings in the holy scripture , of the tables of the law delivered to moses ; of the two testaments in the new covenant , of the holy prophets in their mothers wombs , and of aholiah , and aholibah , whom the spirit of god inspired to frame all sorts of curious workmanship for the tabernacle . this is the sum of consecrationn . chap. v. treating more practically of the consecration of circles , fires , garments , and fumigations . in the construction of magical circles , the hour , day , or night , and season of the year , and the constellation are to be considered ; as also what sort of spirits are to be called ; and to what region , air , or climate they belong : therefore this method is to be followed for the more orderly and certain proceeding therein . first , a circle nine foot over must be drawn , within which another circle three inches from the outermost must be also made , in the center whereof the name of the hour , the angel of the hour , the seal of the angel , the angel of the day predominant , wherein the work is undertaken . note , these attributes are to be inscribed betwixt the circles round about with alpha at the beginning , and omega at the close . when the circle is composed , it must be sprinkled with holy water , while the magician saith , wash me o lord , and i shall be whiter then snow : and as for the fumigations over them , this benediction must be said ; o god of abraham , isaac , and jacob , bless these thy subservient creatures , that they may multiply the force of their excellent odors , to hinder evil spirits and phantasms from entring the circle , through our lord. amen . an exorcism for the fire . the exorcist ought to have an earthen censer , wherein to preserve the fire for magical uses , and the expiations and fumigations , whose consecration is on this manner . by him that created heaven and earth , and is the god and lord of all , i exorcize and sanctifie thee thou creature of fire , that immediately thou banish every phantasm from thee , so that thou prove not hurtful in any kind : which i beseech thee o lord to confirm by sanctifying and making pure this creature of fire , that it may be blessed and consecrate to the honour of thy holy name . amen . at the putting on the garments , let the magician say , by the figurative mystery of this holy stole or vestment , i will cloath me with the armour of salvation in the strength of the highest . ancor , amacor , amides , lheodonias , anitor . that my desired end may be effected through thy strength adonai , to whom the praise and glory will for ever belong . which ceremonies being finished , the exorcist shall proceed to the practical part of invocation and conjuration of all degrees of spirits , having every utensil and appendix in readiness for the performance , and proceeding according to the method in these following chapters . chap. vi. how to raise and exorcize all sorts of spirits belonging to the airy region . the garment which the exorcist is cloathed withall at the performance of this action , ought according to the opinions of the chiefest magicians , to be a priestly robe , which if it can no where be procured , may be a neat and cleanly linnen vest , with the holy pentacle fastned thereunto upon parchment made of a kids skin , over which an invocation must be said , and then the pentacle must be sprinkled with holy water . at the putting on the magical garment , this prayer must be repeated : by thy holy power adonai sabaoth , and by the power and merit of thine angels and archangels , and by the vertue of holy church , which thou hast sanctified , do i cloath me with this consecrated garment , that what i am to practice may take effect through thy name who art for ever and ever . now as for the time of operation , and the manner thereof , the instructions before set down , are sufficient to direct the exorcist ; only the acter and his scholar must be mindful in the way , as they go towards the place of conjuration , to reiterate the sacred forms of consecrations , prayers , and invocations , the one bearing an earthen vessel with consecrated fire , and the other the magical sword , the book and garments , till approaching nigh the place where the circle is to be drawn , they must then proceeed to compose it after the aforesaid manner . and at last exorcize the spirits on this following manner : seeing god hath given us the power to bruise the serpents head , and command the prince of darkness , much more to bear rule over every airy spirit : therefore by his strong and mighty name iehovah do i conjure you , ( naming the spirits ) , and by his secret commands delivered to moses on the mount , and by his holy name tetragrammaton , and by all his wonderful names and attributes , sadai , ollon , emillah , athanatos , paracletos , &c. that ye do here immediately appear before this circle , in humane form , and not terrible or of monstrous shape , on pain of eternal misery that abides you , unless you speedily fulfil my commands , bathar , baltar , archim , anakim , nakun . amen . when the exorcist hath finished this conjuration , he and his companion shall continue constantly turning themselves to the east , west , north and south , saying , with their caps in their hands , gerson , anek , nephaton , basannah , cabon ; and within a little space they will behold various apparitions upon the ground , and in the air , with various habits , shapes , and instruments ; after that , he shall perceive a troop of armed men with threatning carriage appear before the circle , who after they are conjured to leave off their phantasms , will at last present themselves before the exorcist in humane form . then the master must be mindful to take the consecrated sword , and the cup of wine into his hands ; the wine he shall pour into the fire , and the sword he shall brandish in his right arm , being girded about with a scarlet ribbon ; after this the magician shall say , gahire , gephna , anephexaton ; then the spirits will begin to bow unto the exorcist , saying , we are ready to fulfil thy pleasure . so that when the magician hath brought the spirits to this length , he may ask what ever he desireth , and they will answer him , provided the questions belong to that order whereof they are . now the properties wherein they excel , are these ; they can give the gift of invisibility , and the fore-knowledge of the change of weather ; they can teach the exorcist how to excite storms and tempests , and how to calm them again ; they can bring news in an hours space of the success of any battle , seidge , or navy , how farr off soever ; they can also teach the language of birds , and how to fly through the air invisibly . 't was through the assistance of these airy spirits , that charchiancungi , the tartarian emperour did give the chinois such a desperate rout near the year . for it is reported , that he had constantly in his presence two magicians , named ran and sionam , who perceived every motion of the china's army , and had intelligence by these spirits of the emperours private counsels and consultations . and it is credibly reported by magicians , that wonderful things may be with facility effected through the assistance of these aforesaid spirits , so that the exorcist must be very affable unto them , and gently dismiss them ( when he is satisfied ) in this following manner ; seeing ye have willingly answered all our interrogations and desires , we give you leave and licence , in the name of the father , son , and holy-ghost , to depart unto your place , and be ever ready to attend our call ; depart , i say , in peace , and peace be confirmed betwixt us and you . amen . ✚ ✚ ✚ . after all these ceremonies are finished , the spirits will begin to depart , making obeysance as they go ; and then the master must demolish the circle , and taking up all the utensils repeat the pater noster as they are going away from the place of conjuration . chap. vii . how to obtain the familiarity of the genius or good angel , and cause him to appear . according to the former instructions in conjuring spirits , we must proceed to consult with the familiars or genii ; first , after the manner prescribed by magicians , the exorcist must inform himself of the name of his good genius , which he may find in the rules of travius and philermus ; as also , what character and pentacle , or lamin , belongs to every genius . after this is done , let him compose an earnest prayer unto the said genius , which he must repeat thrice every morning for seven dayes before the invocation . the magician must also perfectly be informed to what hierarchy or order the genius belongs , and how he is dignified in respect of his superiours and inferiours ; for this form of conjuration belongs not to the infernal or astral kingdom , but to the celestial hierarchy ; and therefore great gravity and sanctity is herein required , besides the due observation of all the other injunctions , until the time approach wherein he puts the conjuration in execution . when the day is come wherein the magician would invocate his proper genius , he must enter into a private closet , having a little table and silk carpet , and two waxen candles lighted ; as also a chrystal stone shaped triangularly about the quantity of an apple , which stone must be fixed upon a frame in the center of the table : and then proceeding with great devotion to invocation , he must thrice repeat the former prayer , concluding the same with pater noster , &c. and a missale de spiritu sancto . then he must begin to consecrate the candles , carpet , table and chrystal ; sprinkling the same with his own blood , and saying , i do by the power of the holy names aglaon , eloi , eloi , sabbathon , anephexaton , iah , agian , iah , iehovah , immanuel , archon archonton , sadai , sadai , ieovaschah , &c. sanctifie and consecrate these holy utensils to the performance of this holy work , in the name of the father , son , and holy ghost , amen . which done , the exorcist must say this following prayer with his face towards the east , and kneeling with his back to the consecrated table . o thou blessed phanael my angel guardian , vouchsafe to descend with thy holy influence and presence into this spotless chrystal , that i may behold thy glory and enjoy thy society o thou who art higher then the fourth heaven , and know'st the secrets of elanel . thou that ridest upon the wings of the wind , and art mighty and potent in thy celestial and super-lunary motion , do thou descend and be present i pray thee , and desire thee , if ever i have merited thy society , or if my actions and intentions be pure and sanctified before thee , bring thy external presence hither , and converse with thy submissive pupil , by the tears of saints and songs of angels , in the name of the father , son , and holy ghost , who are one god for ever and ever . this prayer being first repeated towards the east , must be afterwards said towards all the four winds thrice . and next the . psalm repeated out of a bible that hath been consecrated in like manner as the rest of the utensils , which ceremonies being seriously performed ; the magician must arise from his knees , and sit before the crystal bare-headed with the consecrated bible in his hand , and the waxen candles newly lighted , waiting patiently and internally for the coming and appearance of the genius . now about a quarter of an hour before the spirit come . there will appear great variety of apparitions and sights within the glass ; as first a beaten road or tract , and travelers , men and women marching silently along ; next there will rivers , wells , mountains and seas appear : after that a shepherd upon a pleasant hill feeding a goodly flock of sheep , and the sun shining brightly at his going down ; and lastly , innumerable shews of birds and beasts , monsters and strange appearances , noises , glances , and affrightments , which shews will all at last vanish at the appearance of the genius . and then the genius will present it self amidst the crystal , in the very same apparel and similitude that the person himself is in , giving instructions unto the exorcist how to lead his life and rectifie his doings . but especially ( which is the proper work of every genius ) he will touch his heart and open his senses and understanding , so that by this means , he may attain to the knowledge of every art and science , which before the opening of his intellect was lockt and kept secret from him . after which , the genius will be familiar in the stone at the prayer of the magician . chap. viii . a form of conjuring luridan the familiar , otherwise called belelah . lvridan is a familiar domestick spirit of the north , who is now become servant to balkin , lord and king of the northern mountains , he calls himself the astral genius of pomonia , an island amongst the orcades beyond scotland . but he is not particularly resident there ; for in the dayes of solomon and david , he was in jerusalem , or salem , being then under the name of belilah ; after that he came over with julius caesar , and remained some hundred of years in cambria , or wales , instructing their prophetical poets in british rhimes , being then surnamed urthin-wadd elgin , from thence he betook himself unto this island , anno . and continued there for years , after which he resigned his dominion to balkin , and hath continued ever since an attendant unto this prince . he is a spirit of the air in the order of glauron , and is said to procreate as mortals do ; he is often sent by his master upon errands to lapland , finland , and strik-finia ; as also to the most northern parts of russia , bordering on the northern frozen ocean : his office ( being called by magicians ) is to demolish strong holds of enemies , destroying every night what they build the day before ; to extinguish fires , and make their gunshot that it hath no power to be enkindled ; for his nature is to be at enmity with fire : and under his master with many legions he wageth continual warrs with the fiery spirits that inhabit the mountain hecla in ise-land , where they endeavour to extinguish these fiery flames , and the inhabiting spirits defend the flames from his master and his legions . in this contest they do often totally extirpate and destroy one another , killing and crushing when they meet in mighty and violent troops in the air upon the sea ; and at such a time many of the fiery spirits are destroyed , when the enemy hath brought them off the mountain to fight upon the water ; on the contrary , when the battle is on the mountain it self , the spirits of the air are often worsted , and then great mournings and doleful noises are heard both in iseland and russia , and norway for many days after . o ye powers of the east , athanaton of the west , orgon of the south , ; ; boralim ; of the north , glauron i charge and command you by the dreadful names here mentioned , and the consecration of this terrible mountain , to present your selves one of every sort before this circle by the power of immanuel , and his holy name . ; after this hath with fervency been thrice repeated , the exorcist will hear great noises of swords and fighting , horses neighing , and trumpets sounding , and at last there will appear four little dwarfs or pigmies naked before the circle , their speech will be antient irish ; which afterwards being confined to a triangle , they will interpret ; the substance thereof will be from whence they came last , and what wonderful things they can do ; then the magician must ask them , if they know one luridan a familiar ; they will answer hamah ni trulloh balkin , he is secretary or servant unto balkin , and after the exorcist hath charged them to bring the said luridan unto him , they will immediately bring him like a little dwarf with a crooked nose , and present him before the magician in the triangle ; then the magician shall bind and tye him with the bond of obligation , and with his own blood , without any contract of conditions to be performed , that he will attend him constantly at his thrice repeating luridan , luridan , luridan , and be ever ready to go whether he will , to the turks , or to the uttermost parts of the earth , which he can do in an hour , and destroy all their magazines . after the magician hath so bound him , he shall receive from the spirit a scrole written in this manner ; 〈◊〉 〈◊〉 〈◊〉 which is the indenture to serve him for a year and a day ; and then the magician shall dismiss him for that time in the form of dismission . chap. ix . how to conjure the spirit balkin the master of luridan . as in the former chapter , the exorcist is instructed to draw the form of the mountain hecla within the circle , so in this form of conjuration he must do the same , adding these names to be written round the mountain mathiel ; rahuniel , seraphiel , hyniel , rayel , fraciel . these are the names of olympick angels , governing the north , and ruling over every airy spirit that belongs unto the northern climate ; so that the authority of these names must be used in the calling up of this spirit , because he is a great lord , and very lofty , neither will he appear without strong and powerful invocations . therefore the magician must make upon virgin parchment the two seals of the earth , and provide unto himself a girdle made of a bears skin with a rough side next his body , and these names wrote round about in the outerside , ✚ alpha ✚ coronzon , yah , laniah , adonay ✚ soncas ✚ damael ✚ angeli fortes ✚ pur pur ✚ elibra , elohim ✚ omega ✚ per flammam ignis ✚ per vitam coronzon ✚ amen . ✚ . also he must provide a black priestly robe to reach to his ankles , and a new sword with agla on the one side , and on upon the other ; having likewise been very continent and chast for three days before the execution of his design : and when the appointed night approacheth , he must take with him an earthen pan with fire therein , and a little viol with some of his own blood , as also some of the gum or rozin that comes from the firr-tree . and coming to the appointed place in some solitary valley , the circle must be drawn with chalk , as the former , one circle within another , and these powerful names in the circumference , otheos on panthon ✚ breshit hashamaim , vaharetz vahayah ✚ lohu ✚ va bohu ★ ✚ ✚ ✚ ★ magnus es tu ben elohim qui super alas ventorum equitaris ✚ . this circumscription is accounted amongst magicians of all the most powerful and prevalent . after this the circle , mountain , fire , turpentine , girdle , garments , sword and blood must be consecrated according to the foregoing forms of consecration , adding also this to the end of the consecration . mighty art thou o adonay , elohim , ya , ya , aie , aie , acimoy , who hast created the light of the day , and the darkness of the night , unto whom every knee bows in heaven and on earth , who hast created the lohu and the bohu , that is stupor or numbness in a thing to be admired , and mighty are thy magnificient angels damael and guael , whose influence can make the winds to bow , and every airy spirit stoop ; let thy right hand sanctifie these consecrated utensils , exterminating every noxious thing from their bodies , and the circumference of this circle . amen . calerna , shalom , shalom , agla on sassur , lafrac , angeli fortes . in nomine patris , filii , & spiritus sancti . amen , amen , amen . after that , he shall sweep the circle gently with a foxes tayl , and sprinkle the same round with his blood , dipping also the sword , or anointing it with the same , and brandishing the same in his right hand , he shall begin to conjure the spirit on this following manner : i exorcize and conjure thee thou great and powerful balkin , lord of glauron , lord of luridan , and of fifteen hundred legions , lord of the northern mountains , and of every beast that dwells thereon by the holy and wonderful names of the almighty iehovah , athanato ✚ aionos ✚ dominus sempiternus ✚ aletheios ✚ saday ✚ iehovah , kedesh , el gabor ✚ deus fortissimus ✚ anaphexaton , amorule , ameron ✚ ✚ ✚ panthon ✚ craton ✚ muridon ✚ iah , iehovah , elohim pentasseron ✚ ✚ trinus et unus ✚ ✚ ✚ ★ i exorcize and conjure , i invocate and command thee thou aforesaid spirit , by the powers of angels and archangels , cherubim and seraphim , by the mighty prince coronzon , by the blood of abel , by the righteousness of seth , and the prayers of noah , by the voyces of thunder and dreadful day of judgment ; by all these powerful and royal words abovesaid , that without delay or malitious intent , thou do come before me here at the circumference of this consecrated circle , to answer my proposals and desires without any manner of terrible form either of thy self , or attendants ; but only obediently , fairly , and with good intent , to present thy self before me , this circle being my defence , through his power who is almighty , and hath sanctified the same , in the name of the father , son , and holy ghost . amen . after the magician hath thrice repeated this conjuration , let him immediately set the fire before him , and put the rozin thereon to fumigate at the appearance of the conjured spirits , and at the instant of their appearance he shall hold the censer of fire in his left hand , and the sword in his right , still turning round as the spirits do . for in a little space after the invocation is repeated , he shall hear the noise of thunders , and perceive before him in the valley a mighty storm of lightning and rain ; after a while the same will cease , and an innumerable company of dwarfs or pigmies will appear mounted upon chamelions to march towards the circle surrounding the same . next comes balkin with his attendants ; he will appear like the god bacchus upon a little goat , and the rest that follow will march after him afoot . assoon as they come near the circle , they will breath out of their mouths a mist , or fog , which will even obscure the light of the moon , and darken the magician , that he cannot behold them nor himself ; yet let him not be discomfited , or afraid , for that fog will be quickly over ; and the spirits will run round the circle after balkin their lord , who rides upon a goat ; they will continue to surround the circle , till the magician begin the form of obligation or binding their leader or king in this form , with the sword in his right hand , the fire and rozin burning before him . i conjure and bind thee balkin , who art appeared before me , by the father , by the son , and by the holy ghost , by all the holy consecrations i have made , by the powerful names of heaven , and of earth , and of hell , that i have used and uttered in calling upon thee , by the seals which thou here beholdest , and the sword which i present unto thee , by this sanctified girdle , and all the sanctified and potent things aforesaid , that here thou remain peaceably , and of thy present shape before the northern quarter of this circle , without injury to me in body , soul , or fortune ; but on the contrary , to answer faithfully unto my demands , and not hence to remove , till i have licenced thee to depart , in the name of the father , son , and holy spirit . amen . when he is thus obliged , he will alight from his goat , and cause his attendants to remove further into the valley , then will he stand peaceably before the circle to answer the magician . after this the magician shall begin to demand into his own possession a familiar to build or pull down any castle or strong hold in a night ; and that this familiar bring with him the girdle of conquest , or victory , that the magician being girded with the same may overcome all enemies whatsoever , and further , the spirit is able to inform him of all questions concerning thunder and lightning , the motions of the heavens , the comets and apparitions in the air , pestilence and famine , noxious and malevolent blasts , as also of the inhabitants of the northern pole , and the wonders undiscovered throughout the world . likewise if the exorcist inquire concerning the habitations of starry spirits , he will readily answer him , describing their orders , food , life , and past-time truly and exactly . after the magician hath satisfied himself with inquiries , and curious questions unto the spirit , there will come from amongst the company a little spirit of a span long , like a little ethiop , which the great king balkin will deliver unto the exorcist to continue as a familiar with him as long as his life shall last . this familiar the possessor may name at it pleaseth him . the three last , who had this spirit into possession , were three northern magicians , the first honduros a norwegian , who called it philenar , and commanded it at his pleasure with a little bell. after him benno his eldest son injoy'd the same under the same name . and swarkzar a polonian priest was the last who enjoy'd it under the name of muncula ; all which names were imposed upon it , according to the pleasure of the masters ; and therefore the naming of this familiar is left to the discretion of the exorcist . now when the master hath taken this familiar into his custody and service , the spirit balkin will desire to depart , being wearied if the action continue longer then an hour . therefore the magician must be careful to dismiss him in this following form : because thou hast diligently answered my demands , and been ready to come at my first call , i do here licence thee to depart unto thy proper place , without injury or danger to man or beast ; depart , i say , and be ever ready at my call , being duly exorcized and conjured by sacred rites of magick ; i charge thee to withdraw with quiet and peace ; and peace be continued betwixt me and thee , in the name of the father , son , and holy ghost . amen . then the spirits company will begin to march about their prince , and in a formal troop will march along the valley , whilest the magician repeateth pater noster , &c. until the spirits be quite out of sight and vanished . this is a compleat form of conjuring the aforesaid spirit , according to the rules of vaganostus the norwegian . chap. x. the exposition of iidoni , and where it is found , whereby the whole art of conjuration is deciphered . this word iidoni is derived of iada , which properly signifieth to know ; it is sometimes translated , divinus , which is a diviner or soothsayer , as in deut. . levit. . sometimes ariolus , which is one that also taketh upon him to foretel things to come , and is found levit. . king. . isai . . to be short , the opinion of them that are most skilful in the tongues , is , that it comprehendeth all them , which take upon them to know all things part and to come , and to give answers accordingly . it alwayes followeth the word ob , and in the scriptures is not named severally from it , and differeth little from the same in sense , and do both concern oracles uttered by sririts , possessed people , or coseners . what will not coseners or witches take upon them to do ? wherein will they profess ignorance ? ask them any question , they will undertake to resolve you , even of that which none but god knoweth . and to bring their purposes the better to pass , as also to win further credit unto the counterfeit art which they profess , they procure confederates , whereby they work wonders . and when they have either learning , eloquence , or nimbleness of hands to accompany their confederacy , or rather knavery , then ( forsooth ) they pass the degree of witches , and intitle themselves to the name of conjurors . and these deal with no inferiour causes : these fetch devils out of hell , and angels out of heaven ; these raise up what bodies they list , though they were dead , buried and rotten long before ; and fetch souls out of heaven or hell , with much more expedition than the pope bringeth them out of purgatory . these i say ( among the simple , and where they fear no law nor accusation ) take upon them also the raising of tempests , and earthquakes , and to do as much as god himself can do . these are no small fools , they go not to work with a baggage toad , or a cat , as witches do ; but with a kind of majesty , and with authority they call up by name , and have at their commandement seventy and nine principal and princely devils , who have under them as their ministers , a great multitude of legions of petty devils ; as for example . chap. xi . an inventary of the names , shapes , powers , govenment , and effects of devils and spirits ; of their several segniories and degrees ; a strange discourse worth the reading . their first and principal king ( which is of the power of the east ) is called baell ; who when he is conjured up , appeareth with three heads ; the first like a toad ; the second like a man ; the third like a cat. he speaketh with a hoarse voice ; he maketh a man go invisible ; he hath under his obedience and rule sixty and six legions of devils . the first duke under the power of the east , is named agares ; he cometh up mildly in the likeness of a fair old man , riding upon a crocodile , and carrying a hawk on his fist ; he teacheth presently all manner of tongues ; he fetcheth back all such as run away , and maketh them run that stand still ; he overthroweth all dignities supernatural and temporal ; he maketh earthquakes , and is of the order of vertues , having under his regiment thirty one legions . marbas , aliàs , barbas is a great president , and appeareth in the form of a mighty lyon ; but at the commandement of a conjuror cometh up in the likeness of a man , and answereth fully as touching any thing which is hidden or secret ; he bringeth diseases and cureth them ; he promoteth wisdom and the knowledge of mechanical arts , or handicrafts ; he changeth men into other shapes : and under his presidency or government are thirty six legions or devils contained . amon , or aamon , is a great and mighty marquess , and cometh abroad in the likeness of a wolf , having a serpents tail , spetting out and breathing flames of fire ; when he putteth on the shape of a man , he sheweth out dogs teeth , and a great head like to a mighty raven ; he is the strongest prince of all other , and understandeth all things past and to come ; he procureth favour , and reconcileth both friends and foes , and ruleth forty legions of devils . barbatos , a great county or earl , and also a duke , he appeareth in signo sagittarii sylvestris , with four kings , which bring companies and great troops . he understandeth the singing of birds , the barking of dogs , the lowing of bullocks , and the voyce of all living creatures : he detecteth treasures hidden by magicians and inchanters , and is of the order of virtues which in part bear rule : he knoweth all things past and to come , and reconcileth friends and powers , and governeth thirty legions of devils by his authority . buer , is a great president , and is seen in this sign ; he absolutely teacheth philosophy moral and natural , and also logick , and the vertue of herbs : he giveth the best familiars ; he can heal all diseases , specially of men , and reigneth over fifty legions . gusoin , is a great duke and a strong , appearing in the form of a xenophilus : he answereth all things , present , past , and to come , expounding all questions : he reconcileth friendship , and distributeth honours and dignities , and ruleth over forty legions of devils . botis , otherwise otis , a great president and an earl , he cometh forth in the shape of an ugly viper , and if he put on humane shape , he sheweth great teeth , and two horns , carrying a sharpe sword in his hand : he giveth answers of things present , past and to come , and reconcileth friends and foes , ruling sixty legions . bathin , sometimes called mathim , a great duke and a strong , he is seen in the shape of a very strong man , with a serpents tail , sitting on a pale horse , understanding the vertues of herbs and pretious stones , transferring men suddenly from countrey to countrey , and ruleth thirty legions of devils . purson , aliàs curson , a great king , he cometh forth like a man with a lyons face , carrying a most cruel viper , and riding on a bear ; and before him go alwayes trumpets : he knoweth things hidden , and can tell all things present , past , and to come : he bewrayeth treasure : he can take a body either humane or aiery , he answereth truly of all things earthly and secret , of the divinity and creation of the world , and bringeth forth the best familiars ; and there obey him two and twenty legions of devils , partly of the order of vertues , and partly of the order of thrones . eligor , aliàs abigor , is a great duke , and appeareth as a goodly knight , carrying a lance , an ensign , and a scepter ; he answereth fully of things hidden , and of wars , and how souldiers should meet : he knoweth things to come , and procureth the favour of lords and knights , governing sixty legions of devils . leraje , aliàs oray , a great marquess , shewing himself in the likeness of a gallant archer , carrying a bow and a quiver : he is author of all battels : he doth putrifie all such wounds as are made with arrows by archers , quos optimos objicit trilus dielus , and he hath regiment over thirty legions . valefar , aliàs malephar , is a strong duke , cometh forth in the shape of a lyon , and the head of a thief : he is very familiar with them to whom he maketh himself acquainted , till he hath brought them to the gallows , and ruleth teu legions . morax , aliàs foraji , a great earl and a president ; he is seen like a bull , and if he take unto him a mans face , he maketh men wonderful cunning in astronomy , and in all the liberal sciences ; he giveth good familiars and wise , knowing the power and virtue of herbs and stones which are pretious , and ruleth thirty six legions . ipos , aliàs ayporos , is a great earl and a prince , appearing in the shape of an angel , and yet indeed more obscure and filthy than a lyon , with a lyons head , a gooses feet , and a hares tail ; he knoweth things to come and past , he maketh a man witty , and bold , and hath under his jurisdiction thirty six legions . naberius , aliàs carberus , is a valiant marquess , shewing himself in the form of a crow , when he speaketh with a hoarse voyce ; he maketh a man amiable and cunning in all arts , and specially in rhetorick ; he procureth the loss of prelacies and dignities ; nineteen legions hear and obey him . glasya labolas , aliàs caacrinolaas , or caassimolar , is a great president , who cometh forth like a dog , and hath wings like a griffin , he giveth the knowledge of arts , and is the captain of all manslayers ; he understandeth things present and to come ; he gaineth the minds and love of friends and foes ; he maketh a man go invisible , and hath the rule of thirty six legions . zepar , is a great duke , appearing as a souldier , inflaming women with the love of men , and when he is hidden he changeth their shape , until they may enjoy their beloved ; he also maketh them barren , and twenty six legions are at his obey and commandement . bileth , is a great king and a terrible , riding on a pale horse , before whom go trumpets , and all kind of melodious musick . when he is called up by an exorcist , he appeareth rough and furious , to deceive him . then let the exocist or conjuror take heed to himself , and to allay his courage , let him hold a hazel bat in his hand , wherewithal he must reach out toward the east and south , and make a triangle without besides the circle ; but if he hold not out his hand unto him , and he bid him come in , and he still refuse the bond or chain of spirits , let the conjuror proceed to reading , and by and by he will submit himself , and come in , and do whatsoever the exorcist commandeth him , and he shall be safe . if bileth the king be more stubborn , and refuse to enter into the circle at the first call , and the conjuror shew himself fearful , or if he have not the chain of spirits , certainly he will never fear nor regard him after : also if the place be unapt for a triangle to be made without the circle , then set there a boll of wine , and the exorcist shall certainly know when he cometh out of his house , with his fellows , and that the aforesaid bileth will be his helper , his friend , and obedient unto him when he cometh forth . and when he cometh , let the exorcist receive him courteously , and glorifie him in his pride , and therefore he shall adore him as other kings do , because he saith nothing without other princes . also , if he be cited by an exorcist , alwayes a silver ring of the middle finger of the left hand must be held against the exorcists face , as they do for amaimon . and the dominion and power of so great a prince , is not to be determined ; for there is none under the power and dominion of the conjuror , but he that detaineth both men and women in doting love , till the exorcist hath had his pleasure . he is of the orders of powers , hoping to return to the seventh throne , which is not altogether credible ; and he ruleth eighty five legions . sitri , aliàs bitru , is a great prince , appearing with the face of a leopard , and having wings as a griffin : when he taketh humane shape , he is very beautiful ; he inflameth a man with a womans love , and also stirreth up women to love men ; being commanded , he willingly detaineth secrets of women , laughing at them and mocking them , to make them luxuiously naked ; and there obey him sixty legions . paimon , is more obedient to lucifer than any other kings are . lucifer is here to be understood , he that was drowned in the depth of his knowledge : he would needs be like god , and for his arrogancy was thrown out into destruction , of whom it is said , every pretious stone is thy covering . paimon is constrained by divine virtue to stand before the exorcist , where he putteth on the likeness of a man : he sitteth on a beast called a dromedary , which is a swift runner , and weareth a glorious crown , and hath an effeminate countenance : there goeth before him an host of men with trumpets and well sounding cymbals , and all musical instruments . at the first he appeareth with a great cry and roaring , as in circulo solomonis and in the art is declared . and if this paimon speak sometimes that the conjuror understand him not , let him not therefore be dismayed . but when he hath delivered him the first obligation , to observe his desire , he must bid him also answer him distinctly and plainly to the questions he shall ask you , of all philosophy , wisdome , and science , and of all other secret things . and if you will know the disposition of the world , and what the earth is , or what holdeth it up in the water , or any other thing , or what is abyssus , or where the wind is , or from whence it cometh , he will teach you abundantly . consecrations also , as well as sacrifices , as otherwise may be reckoned . he giveth dignities and confirmations ; he bindeth them that resist him in his own chains , and subjecteth them to the conjuror ; he prepareth good familiars , and hath the understanding of all arts. note , that at the calling up of him , the exorcist must look toward the northwest , because there is his house . when he is called up , let the exorcist receive him constantly without fear , let him ask what questions or demands he list , and no doubt he shall obtain the same of him . and the exorcist must beware he forget not the creator , for those things that have been rehearsed before of paimon ; some say , he is of the order of dominions ; others say , of the order of cherubims . there follow him two hundred legions , partly of the order of angels , and partly of potestates . note , that if paimon be cited alone by an offering or sacrifice , two kings follow him ; to wit , bebal , and abalam , and other potentates ; in his host are twenty five legions , because the spirits subject to them are not alwayes with them , except they be compelled to appear by divine vertue . some say that the king belial was created immediately after lucifer , and therefore they think , that he was father and seducer of them which fell being of the orders : for he fell first among the worthier and wiser sort , which went before michael , and other heavenly angels , which were lacking . although belial went before all them that were thrown down to the earth , yet he went not before them that tarryed in heaven . this belial is constrained by divine virtue , when he taketh sacrifices , gifts , and offerings , that he again may give unto the offerers true answers . but he tarryeth not one hour in the truth , except he be constrained by the divine power , as is said . he taketh the form of a beautiful angel , sitting in a fiery chariot ; he speaketh fair , he distributeth preferments of senatorship , and the favour of friends , and excellent familiars : he hath rule over eighty legions , partly of the order of virtues , partly of angels ; he is found in the form of an exorcist in the bonds of spirits . the exorcist must consider , that this belial doth in every thing assist his subjects . if he will not submit himself , let the bond of spirits be read : the spirits chain is sent for him , wherewith wise solomon gathered them together with their legions in a brasen vessel , where were inclosed among all the legions seventy two kings , of whom the chief was biloth , the second was belial , the third asmoday , and above a thousand thousand legions . without doubt ( i must confess ) i learned this of my master solomon ; but he told me not why he gathered them together , and shut them up so ; but i believe it was for the pride of this belial . certain negromancers do say , that solomon being on a certain day seduced by the craft of a certain woman , inclined himself to pray before the same idol , belial by name ; which is not credible . and therefore we must rather think ( as it is said ) that they were gathered together in that great brasen vessel for pride and arrogancy , and thrown into a deep lake or hole in babylon ; for wise solomon did accomplish his works by the divine power , which never forsook him . and therefore we must think he worshipped not the image of belial ; for then he could not have constrained the spirits by divine virtue : for this belial , with three kings , were in the lake . but the babylonians wondering at the matter , supposed that they should find therein a great quantity of treasure , and therefore with one consent went down into the lake , and uncovered and brake the vessel , out of the which immediately flew the captain devils , and were delivered to their former and proper places . but this belial entred into a certain image , and there gave answer to them that offered and sacrificed unto him , as toex , in his sentences reporteth , and the babylonians did worship and sacrifice thereunto . bune , is a great and a strong duke , he appeareth as a dragon with three heads , the third whereof is like a man ; he speaketh with a divine voyce ; he maketh the dead to change their place , and devils to assemble upon the sepulchres of the dead ; he greatly inricheth a man , and maketh him eloquent and wise , answereth truly to all demands , and thirty legions obey him . forneus , is a great marquess , like unto a monster of the sea ; he maketh men wonderful in rhetorick ; he adorneth a man with a good name , and the knowledge of tongues , and maketh one beloved as well of foes as friends ; there are under him twenty nine legions , of the order partly of thrones , and partly of angels . ronove , a marquess and an earl ; he is resembled to a monster ; he bringeth singular understanding in rhetorick , faithful servants , knowledge of tongues , favour of friends and foes , and nineteen legions obey him . berith , is a great and a terrible duke , and hath three names ; of some he is called beal ; of the jews berith ; of necromancers bolfry ; he cometh forth as a red souldier , with red clothing , and upon a horse of that colour , and a crown on his head : he answereth truly of things present , past , and to come : he is compelled to a certain hour , through divine virtue , by a ring of art magick : he is also a lyer ; he turneth all metals into gold ; he adorneth a man with dignities , and confirmeth them ; he speaketh with a clear and subtil voyce , and twenty six legions are under him . astaroth , is a great and a stronge duke , coming forth in the shape of a foul angel , sitting upon an infernal dragon , and carrying on his right hand a viper ; he answereth truly to matters present , past , and to come , and also of all secrets ; he talketh willingly of the creator of spirits and their fall , and how they sinned and fell ; he saith he fell not of his own accord : he maketh a man wonderful learned in the liberal sciences ; he ruleth forty legions . let every exorcist take heed , that he admit him not too near him , because of his stinking breath : and therefore let the conjuror hold near to his face a magical ring , and that shall defend him . foras , aliàs forcas , is a great president , and is seen in the form of a strong man , and in humane shape , he understandeth the virtue of hearbs and pretious stones ; he teacheth fully logick , ethicks , and their parts ; he maketh a man invisible , witty , eloquent , and to live long ; he recovereth things lost , and discovereth treasures , and is lord over twenty nine legions . furfur , is a great earl , appearing as an hart , with a fiery tail , he lyeth in every thing , except he be brougnt up within a triangle ; being bidden he taketh angelical form ; he speaketh with a hoarse voyce , and willingly maketh love between man and wife ; he raiseth thunders , lightnings , and blasts . where he is commanded , he answereth well , both of secret and also of divine things , and hath rule and dominion over twenty six legions . marchosias , is a great marquess , he sheweth himself in the shape of a cruel she wolf , with griffins wings , with a serpents tail , and spetting i cannot tell what out of his mouth . when he is in a mans shape , he is an excellent fighter ; he answereth all questions truly ; he is faithful in all the conjurors business ; he was of the order of dominations , under him are thirty legions : he hopeth after years to return to the seventh throne , but he is deceived in that hope . malphas , is a great president , he is seen like a crow , but being cloathed with humane image , speaketh with a hoarse voyce ; he buildeth houses and high towers wonderfully , and quickly bringeth artificers together ; he throweth down also the enemies edifications ; he helpeth to good familiars ; he receiveth sacrifices willingly , but he deceiveth all the sacrificers ; there obey him forty legions . vepar , aliàs separ , a great duke and a strong ; he is like a mermaid ; he is the guide of the waters , and of ships laden with armour ; he bringeth to pass ( at the commandement of his master ) that the sea shall be rough and stormy , and shall appear full of ships ; he killeth men in three dayes , with putrifying their wounds , and produceth maggots into them ; howbeit , they may be all healed with diligence ; he ruleth twenty nine legions . sabnack , aliàs salmack , is a great marquess and a strong ; he cometh forth as an armed souldier with a lyons head , sitting on a pale horse ; he doth marvellously change mans form and favour ; he buildeth high towers full of weapons , and also castles , and cities ; he inflicteth men thirty dayes with wounds both rotten and full of maggots ; at the exorcists commandement , he provideth good familiars , and hath dominion over fifty legions . sidonay , aliàs asmoday , a great king , strong and mighty , he is seen with three heads , whereof the first is like a bull , the second like a man , the third like a ram , he hath a serpents tail ; he belcheth flames out of his mouth ; he hath feet like a goose ; he sitteth on an infernal dragon , be carryeth a launce and a flag in his hand , he goeth before others which are under the power of amaymon . when the conjuror exerciseth this office , let him be abroad , let him be wary and standing on his feet ; if his cap be on his head , he will cause all his doings to be bewrayed , which if he do not , the exorcist shall be deceived by amaymon in every thing . but so soon as he seeth him in the form aforesaid , he shall call him by his name , saying , thou art asmoday ; he will not deny it , and by and by he boweth down to the ground ; he giveth the ring of virtues , he absolutely teacheth geometry , arithmetick , astronomy , and handicrafts . to all demands he answereth fully and truly ; he maketh a man invisible ; he sheweth the places where treasure lyeth , and gardeth it , if it be among the legions of amaymon ; he hath under his power seventy two legions . gaap , aliàs tap , a great president and a prince , he appeareth in a meridional sign , and when he taketh humane shape , he is the guide of the four principal kings , as mighty as bileth . there were certain necromancers that offered sacrifices and burnt offerings unto him ; and to call him up , they exercised an art , saying , that solomon the wise made it , which is false : for it was rather cham , the son of noah , who after the flood began first to invocate wicked spirits . he invocated bileth , and made an art in his name , and a book which is known to many mathematitians . there were burnt offerings and sacrifices made , and gifts given , and much wickedness wrought by the exorcist , who mingleth therewithal the holy names of god , the which in that art are everywhere expressed . marry there is an epistle of those names written by solomon , as also write helias aierosolymitanus and helisaeus . it is to be noted , that if any exorcist have the art of bileth , and cannot make him stand before him , nor see him , i may not bewray how , and declare the means to contain him , because it is an abomination , and for that i have learned nothing from solomon of his dignity and office . but yet i will not hide this , to wit , that he maketh a man wonderful in philosophy and all the liberal sciences ; he maketh love , hatred , insensibility , consecration , and consecration of those things that are belonging unto the domination of amaymon , and delivereth familiars out of the possession of other conjurors , answering truly and perfectly of things present , past , and to come ; and transferreth men most speedily into other nations ; he ruleth sixty six legions , and was of the order of potestates . shax , aliàs scox , is a dark and great marquess , like unto a stork , with a hoarse and subtil voyce , he doth marvellously take away the sight , hearing , and understanding of any man , at the commandement of the conjuror ; he taketh away money out of every kings house , and carryeth it back after years , if he be commanded ; he is a horse-stealer ; he is thought to be faithful in all commandements ; and although he promise to be obedient to the conjuror in all things , yet he is not so , he is a lyer , except he be brought into a triangle , and there he speaketh divinely , and telleth of things that are hidden , and not kept of wicked spirits ; he promiseth good familiars , which are accepted if they be not deceivers ; he hath thirty legions . procel , is a great and strong duke , appearing in the shape of an angel , but speaketh darkly of things hidden ; he teacheth geometry , and the liberal arts ; he maketh great noises , and causeth the waters to roar , where are none ; he warmeth waters , and distempereth baths at certain times , as the exorcist appointeth him ; he was of the order of potestates , and hath forty eight legions under his power . furcas , is a knight , and cometh forth in the similitude of a cruel man , with a long beard and a hoary head ; she sitteth on a pale horse , carrying in his hand a sharp weapon ; he perfectly teacheth practick philosophy , rhetorick , logick , astronomy , chiromancy , pyromancy , and their parts : there obey him twenty legions . murmur , is a great duke and an earl , appearing in the shape of a souldier , riding on a griffin , with a dukes crown on his head ; there go before him two of his ministers , with great trumpets ; he teacheth philosophy absolutely , he constraineth souls to come before the exorcist , to answer what he shall ask them ; he was of the order partly of thrones , and partly of angels , and ruleth thirty legions . caim , is a great president , taking the form of a thrush ; but when he putteth on mans shape , he answereth in burning ashes , carrying in his hand a most sharpe sword ; he maketh the best disputers ; he giveth men the understanding of all birds , of the lowing of bullocks , and barking of dogs , and also of the sound and noise of waters ; he answereth best of things to come ; he was of the order of angels , and ruleth thirty legions . raum , or raim , is a great earl , he is seen as a crow , but when he putteth on humane shape , at the commandement of the exorcist , he stealeth wonderfully out of the kings house , and carryeth it whether he is assigned ; he destroyeth cities , and hath great despite unto dignities ; he knoweth things present , past , and to come , and reconcileth friends and foes ; he was of the order of thrones , and governeth thirty legions . halphas , is a great earl , and cometh abroad like a stork , with a hoarse voyce , he notably buildeth up towns full of amunition and weapons , he sendeth men of war to places appointed , and hath under him twenty six legions . focalor , is a great duke , cometh forth as a man , with wings like a griffin , he killeth men , and drowneth them in the waters , and overturneth ships of war , commanding and ruling both winds and seas . and let the conjuror note , that if he bid him hurt no man , he willingly consenteth thereto : he hopeth after years to return to the seventh throne , but he is deceived ; he hath three legions . vine , is great king and an earl , he sheweth himself as a lyon , riding a black horse , and carryeth a viper in his hand ; he gladly buildeth large towres , he throweth down stone walls , and maketh waters rough . at the commandement of the exorcist , he answereth of things hidden , of witches , and of things present , past , and to come . bifrons , is seen in the similitude of a monster , when he taketh the image of man ; he maketh one wonderful cunning in astrology , absolutely declaring the mansions of the planets ; he doth the like in geometry , and other admeasurements ; he perfectly understandeth the strength and virtue of herbs , pretious stones , and woods ; he changeth dead bodies from place to place ; he seemeth to light candles upon the sepulchres of the dead , and hath under him twenty six legions . gamigin , is a great marquess , and is seen in the form of a little horse ; when he taketh humane shape , he speaketh with a hoarse voyce , disputing of all liberal sciences ; he bringeth also to pass , that the souls which are drowned in the sea , or which dwell in purgatory ( which is called cariagra , that is , affliction of souls ) shall take airy bodies , and evidently appear and answer to interrogatories at the conjurors commandement ; he tarryeth with the exorcist , until he have accomplished his desire , and hath thirty legions under him . zagan , is a great king and a president , he cometh abroad like a bull , with griffins wings ; but when he taketh humane shape , he maketh men witty , he turneth all metals into the coin of that dominion , and turneth water into wine , and wine into water ; he also turneth blood into wine , and wine into blood , and a fool into a wise man ; he is head of thirty three legions . orias , is a great marquess , and is seen as a lyon , riding on a strong horse , with a serpents tail , and carryeth in his right hand two great serpents hissing ; he knoweth the mansion of planets , and perfectly teacheth the virtues of the stars ; he transformeth men , he giveth dignities , prelacies and confirmations , and also the favour of friends and foes , and hath under him thirty legions . valac , is a great president , and cometh abroad with angels wings like a boy riding on a two-headed dragon , he perfectly answereth of treasures hidden , and where serpents may be seen , which he delivereth into the conjurors hands , void of any force or strength , and hath dominion over thirty legions of devils . gemory , a strong and mighty duke , he appeareth like a fair woman , with a dutchess crownet about her middle , riding on a camel ; he answereth well and truly of things present , past and to come , and of treasure hid , and where it lyeth ; he procureth the love of women , especially of maids , hath twenty six legions . decarabia , or carabia , he cometh like a * , and knoweth the force of herbs and pretious stones , and maketh all birds flie before the exorcist , and to tarry with him as though they were tame , and that they shall drink and sing as their manner is , and hath thirty legions . amduscias , a great and a strong duke , he cometh forth as an unicorn , when he standeth before his master in humane shape , being commanded , he easily bringeth to pass , that trumpets and all musical instruments may be heard and not seen ; and also that trees shall bend and incline , according to the conjurors will ; he is excellent among familiars , and hath twenty nine legions . andras , is a great marquess , and is seen in an angels shape , with a head like a black night raven , riding upon a black and a very strong wolf , flowrishing with a sharpe sword in his hand ; he can kill the master , the servant , and all assistants ; he is author of discords , and ruleth thirty legions . andrealphus , is a great marquess , appearing as a peacock , he raiseth great noises , and in humane shape perfectly teacheth geometry , and all things belonging to admeasurements ; he maketh a man to be a subtil disputer , and cunning in astronomy , and transformeth a man into the likeness of a bird , and there are under him thirty legions . ose , is a great president , and cometh forth like a leopard , and counterfeiting to be a man , he maketh one cunning in the liberal sciences ; he answereth truly of divine and secret things ; he transformeth a mans shape , and bringeth a man to that madness , that he thinketh himself to be that which he is not ; as he that is a king or a pope , or that he weareth a crown on his head , duratque id regnum ad horam . aym , or haborim , is a great duke and a strong , he cometh forth with three heads , the first like a serpent , the second like a man having two * , the third like a cat ; he rideth on a viper , carrying in his hand a light fire brand , with the flame whereof castles and cities are fired ; he maketh one witty every kind of way ; he answereth truly of privy matters , and reigneth over twenty six legions . orobas , is a great prince , he cometh forth like a horse , but when he putteth on him a mans idol , he talketh of divine vertue , he giveth true answers of things present , past and to come , and of the divinity , and of the creation ; he deciveth none , nor suffereth any to be tempted , he giveth dignities and prelacies , and the favour of friends and foes , and hath rule over twenty legions . vapula , is a great duke and a strong , he is seen like a lyon with griffins wings ; he maketh a man subtil and wonderful in handicrafts , philosophy , and in sciences contained in books , and is ruler over thirty six legions . cimeries , is a great marquess and a strong , ruling in the parts of africa ; he teacheth perfectly grammar , logick , and rhetorick , he discovereth treasures and things hidden ; he bringeth to pass , that a man shall seem with expedition to be turned into a souldier ; he rideth upon a great black horse , and ruleth twenty legions . amy , is a great president , and appeareth in a flame of fire , but having taken mans shape , he maketh one marvellous in astrology , and in all the liberal sciences ; he procureth excellent familiars ; he bewrayeth treasures preserved by spirits ; he hath the government of thirty six legions ; he is partly of the order of angels , partly of potestates ; he hopeth after a thousand two hundred years to return to the seventh throne : which is not credible . flauros is a strong duke , is seen in the form of a terrible strong leopard , in humane shape he sheweth a terrible countenance , and fiery eyes ; he answereth truly and fully of things present , past , and to come ; if he be in a triangle , he lyeth in all things , and deceiveth in other things , and beguileth in other businesses ; he gladly talketh of divinity , and of the creation of the world , and of the fall ; he is constrained by divine vertue , and so are all devils and spirits , to burn and destroy all the conjurors adversaries . and if he be commanded , he suffereth the conjuror not to be tempted , and he hath legions under him . balam , is a great and a terrible king , he cometh forth with three heads , the first of a bull , the second of a man , the third of a ram ; he hath a serpents tail , and flaming eyes , riding upon a furious bear , and carrying a hawk on his fist ; he speaketh with a hoarse voyce , answering perfectly of things present , past , and to come ; he maketh man invisible and wise ; he governeth forty legions , and was of the order of dominions . allocer , is a strong duke and a great , he cometh forth like a souldier , riding on a great horse ; he hath a lyons face , very red , and with flaming eyes , he speaketh with a big voyce , he maketh a man wonderful in astronomy , and in all the liberal sciences , he bringeth good familiars , and ruleth thirty six legions . saleos , is a great earl , he appeareth as a gallant souldier , riding on a crocodile , and weareth a dukes crown , peaceable , &c. vuall , is a great duke and a strong , he is seen as a great and terrible dromedary , but in humane form , he soundeth out in a base voyce the aegyptian tongue . this man , above all other , procureth especial love of women , and knoweth things present , past , and to come , procuring the love of friends and foes ; he was of the order of potestates , and governeth thirty seven legions . haagenti , is a great president , appearing like a great bull , having the wings of a griffin , but when he taketh humane shape , he maketh a man wise in every thing , he changeth all metals into gold , and changeth wine and water , the one into the other , and commandeth as many legions as zagan . phoenix , is a great marquess , appearing like the bird phoenix , having a childs voyce ; but berore he standeth still before the conjuror , he singeth many sweet notes . then the exorcist , with his companions , must beware he give no ear to the melody , but must by and by bid him put on humane shape ; then will he speak marvellously of all wonderful sciences . he is an excellent poet , and obedient ; he hopeth to return to the seventh throne , after a thousand two hundred years , and governeth twenty legions . stolas is a great prince , appearing in the form of a night-raven , before the exorcist ; he taketh the image and shape of a man , and teacheth astronomy , absolutely understanding the vertues of herbs and pretious stones ; there are under him twenty six legions . note , that a legion is . and now by multiplication count how many legions do arise out of every particular . ✚ secretum secretorum , the secret of secrets : tu operans sis secretus horum , thou that workest them be secret in them . chap. xii . the hours wherein principal devils may be bound ; to wit , raised and restrained from doing of hurt . amaymon king of the east , corson king of the south , zimimar king of the north , goap king and prince of the west , may be bound from the third hour till noon , and from the ninth hour till evening . marquesses may be bound from the ninth hour till compline , and from compline to the end of the day . dukes may be bound from the first hour till noon ; and clear weather is to be observed . prelates may be bound in any hour of the day . knights from day dawning till sun rising , or from evensong till the sun set . a president may not be bound in any hour of the day , except the king whom he obeyeth , be invocated ; nor in the shutting of the evening . counties or earls may be bound at any hour of the day , so it be in the woods or fields , where men resort not . chap. xiii . the form of adjuring or citing of the spirits aforesaid to arise and appear . when you will have any spirit , you must know his name and office ; you must also fast , and be clean from all pollution , three or four days before ; so will the spirit be the more obedient unto you . then make a circle , and call up the spirit with great intention , and holding a ring in your hand , rehearse in your own name , and your companions ( for one must alwayes be with you ) this prayer following , and so no spirit shall annoy you , and your purpose shall take effect . and note how this agreeth with popish charmes and conjurations . in the name of our lord jesus christ the ✚ father ✚ and the son ✚ and the holy ghost ✚ holy trinity and unspeakable unity , i call upon thee , that thou mayst be my salvation and defence , and the protection of my body and soul , and of all my goods ; through the virtue of thy holy cross , and through the vertue of thy passion , i beseech thee o lord jesus christ , by the merits of thy blessed mother s. mary , and of all thy saints , that thou give me grace and divine power over all the wicked spirits , so as which of them soever i do call by name , they may come by and by from every coast , and accomplish my will , that they neither be hurtful nor fearful unto me , but rather obedient and diligent about me . and through thy virtue streightly commanding them , let them fufil my commandements . amen . holy , holy , holy , lord god of sabbaoth , which wilt come to judge the quick and the dead , thou which art Α and Ω , first and last , king of kings , and lord of lords , ioth , aglanabrath , el , abiel , anathiel , amazim , sedomel , grayes , heli , messias , tolimi , elias , ischiros , athanatos , imas , by these thy holy names , and by all other i do call upon thee , and beseech thee o lord jesus christ , by thy nativity and baptism , by thy cross and passion , by thine ascension , and by the coming of the holy ghost , by the bitterness of thy soul when it departed from the body , by thy five wounds , by the blood and water which went out of thy body , by thy virtue , by the sacrament which thou gavest thy disciples the day before thou sufferedst , by the holy trinity , and the inseparable unity , by blessed mary thy mother , by thine angels , arch-angels , prophets , patriarchs , and by all thy saints , and by all the sacraments which are made in thine honour , i do worship and beseech thee , to accept these prayers , conjurations , and words of my mouth , which i will use . i require thee , o lord jesus christ , that thou give me thy virtue and power over all thine angels ( which were thrown down from heaven to deceive mankind ) to draw them to me , to tie and bind them , and also to loose them , to gather them together before me , and to command them to do all that they can , and that by no means they contemn my voyce , or the words of my mouth ; but that they obey me and my sayings , and fear me . i beseech thee by thine humanity , mercy and grace , and i require thee adony , amay , horta , vegedora , mitai , hel , suranat , yston , ysesy , and by all thy holy names , and by all thine holy he-saints , and she-saints , by all thine angels , and archangels , powers , dominions , and virtues , and by that name that solomon did bind the devils , and shut them up , elbrach , evanher , agle , goth , ioth , othie , venoch , nabrat , and by all thine holy names which are written in this book , and by the virtue of them all , that thou enable me to congregate all thy spirits thrown down from heaven , that they may give me a true answer of all my demands , and that they satisfie all my requests , without the hurt of my body or soul , or any thing else that is mine , through our lord jesus christ thy son , which liveth and reigneth with thee in the unity of the holy ghost , one god , world without end . oh father omnipotent , oh wise son , oh holy ghost , the searcher of hearts , oh you three in persons , one true godhead in substance , which didst spare adam and eve in their sins ; and oh thou son , which dyedst for their sins a most filthy death , sustaining it upon the holy cross ; oh thou most merciful , when i flie unto thy mercy , and beseech thee by all the means i can , by these the holy names of thy son ; to wit , Α and Ω , and all other his names , grant me thy virtue and power , that i may be able to cite before me , thy spirits which were thrown down from heaven , and that they may speak with me , and dispatch by and by without delay , and with a good will , and without the hurt of my body , soul , or goods , &c. as is contained in the book called annulus solomonis . oh great and eternal vertue of the highest , which through disposition , these being called to judgement , vachoon , stumulamaton , esphares , tetragrammaton , olioram , cryon , esytion , existion , eriona , onela , brasim , noym , messias , soter , emanuel , sabboth , adonay , i worship thee , i invocate thee , i implore thee with all the strength of my mind , that by thee , my present prayers , consecrations , and conjurations be hollowed ; and wheresoever wicked spirits are called in the virtue of thy names , they may come together from every coast , and diligently fulfil the will of me the exorcist . fiat , fiat , fiat , amen . chap. xiv . a confutation of the manifold vanities conteined in the precedent chapters , specially of commanding of devils . he that can be perswaded that these things are true , or wrought indeed , according to the assertion of coseners , or according to the supposion of witchmongers and papists , may soon be brought to believe that the moon is made of green cheese . you see in that which is called solomons conjuration , there is a perfect inventary registred of the number of devils , of their names , of their offices , of their personages , of their qualities , of their powers , of their properties , of their kingdoms , of their governers , of their orders , of their dispositions , of their subjection , of their submission , and of the wayes to bind or loose them ; with a note what wealth , learning , office , commodity , pleasure , &c. they can give , and may be forced to yield in spight of their hearts , to such ( forsooth ) as are cunning in this art : of whom yet was never seen any rich man , or at least that gained any thing that way ; or any unlearned man , that became learned by that means ; or any happy man , that could with the help of this art , either deliver himself , or his friends , from adversity ; or add unto his estate any point of felicity : yet these men , in all worldly happiness , must needs exceed all others , if such things could be by them accomplished , according as it is presupposed . for if they may learn of marbas , all secrets , and to cure all diseases ; and of furcas , wisdome , and to be cunning in all mechanical arts ; and to change any mans shape , of zepar : if bune can make them rich and eloquent ; if beroth can tell them of all things present , past , and to come ; if asmodie can make them go invisible , and shew them all hidden treasure ; if salmacke will afflict whom they list ; and allocer can procure the love of any woman ; if amy can provide them excellent familiars ; if caym can make them understand the voyce of all birds , and beasts ; and buer and bifrons can make them live long ; and finally , if orias could procure unto them great friends , and reconcile their enemies , and they in the end had all these at commandement ; should they not live in all worldly honour and felicity ? whereas , contrariwise , they lead there lives in all obloquy , misery and beggery ; and in fine , come to the gallows , as though they had chosen unto themselves the spirit valefer , who they say bringeth all them with whom he entreth into familiarity , to no better end then the gibbet or gallows . but before i proceed further to the confutation of this stuff , i will shew other conjurations , devised more lately , and of more authority ; wherein you shall see how fools are trained to believe these absurdities , being won by little and little to such credulity . for the author hereof beginneth , as though all the cunning of conjurors were derived and fetcht from the planetary motions , and true course of the stars , celestial bodies , &c. chap. xv. the names of the planets , their characters , together with the twelve signes of the zodiack , their dispositions , aspects , and government ; with other observations . the characters of the planets . ♄ ♃ ♂ ☉ ♀ ☿ ☽ saturn . jupiter . mars . sol. venus . mercury . luna . the five planetary aspects . ☌ ⚹ □ 🜂 ☍ conjunction . sextile . quadrat . trine . opposition . the twelve signs of the zodiack , their characters and denominations , &c. ♈ ♉ ♊ ♋ ♌ ♍ ♎ ♏ ♐ ♑ ♒ ♓ aries . taurus . gemini . cancer . leo. virgo . libra . scorpio . sagittarius . capricornus . aquarius . pisces . their disposition or inclinations . good signes . ♈ ♋ ♉ ♓ ♐ evil signes . ♎ ♏ ♑ ♒ ♊ signes indifferent . ♒ ♏ ♋ ♓ ♍ very good signes . ♈ ♎ ♐ very evil signes . ♑ ♊ ♌ ♉ the disposition of the planets . ♄ ♃ ♂ ☉ ♀ ☿ ☽ planets good , ♃ ♀ indifferent , ☉ ☽ ☿ euill ♄ ♂ ♑ ♒ ♐ ♓ ♃ ♏ ♈ ♂ ♌ ☉ ♉ ♎ ♀ ♊ ♍ ☿ ♋ ☽ a fierie triplicitie . ♈ ♂ ☉ ♃ ♉ ♂ ☉ an earthie triplicitie ♌ ☉ ♃ ♍ ☿ ♐ ♃ ☉ ♑ ♄ ♂ a waterie triplicitie . ♋ ☽ ♃ ♀ ♊ ☿ an aierie triplicitie . ♏ ♂ ♎ ♀ ♄ ♃ ♓ ♃ ☽ ♀ ♒ ♄ ♃ the aspects of the planets . ☌ is the best aspect with good planets , and the worst with evil . ⚹ is a mean aspect in goodness or badness . 🜂 is very good in aspect to good planets , and hurteth not in evil . □ this aspect is of enimity not full perfect . ☍ this aspect is of enimity most perfect . how the day is divided or distinguished . a day natural is the space of four and twenty hours , accounting the night withal , and beginneth at one of the clock after midnight . an artificial day is that space of time , which is betwixt the rising and falling of the sun , &c. all the rest is night and beginneth at the sun rising . hereafter followeth a table shewing how the day and the night is divided by hours , and reduced to the regiment of the planets . the division of the day , and the planetary regiment . day lord day lord ☉ ♐ ☿ ☽ ♄ ♃ ♂ ☉ ♀ ☿ ☽ ♄ day lord ☽ ♄ ♃ ♐ ☉ ♀ ☿ ☽ ♄ ♃ ♂ ☉ day lord ♂ ☉ ♀ ☿ ☽ ♄ ♃ ♂ ☉ ☿ ♀ ☽ day lord ☿ ☽ ♄ ♃ ♂ ☉ ♀ ☿ ☽ ♄ ♃ ♂ day lord ♃ ♂ ☉ ♀ ☿ ☽ ♄ ♃ ♂ ☉ ♀ ☿ day lord ☿ ♀ ☽ ♄ ♃ ♂ ☉ ♀ ☿ ☽ ♄ ♃ day lord ♄ ♃ ♂ ☉ ♀ ☿ ☽ ♄ ♂ ♃ ☉ ♀ the division of the night , and the planetary regiment . night lord night lord ♃ ♂ ☉ ♀ ☿ ☽ ♄ ♃ ♂ ☉ ♀ ☿ night lord ♀ ☿ ☽ ♄ ♃ ♂ ☉ ♀ ☿ ☽ ♄ ♃ night lord ♄ ♃ ♂ ☉ ♀ ☿ ☽ ♄ ♃ ♂ ☉ ♀ night lord ☉ ♀ ☿ ☽ ♄ ♃ ♂ ☉ ♀ ☿ ☽ ♄ night lord ☽ ♄ ♃ ♂ ☉ ♀ ☿ ☽ ♄ ♃ ♂ ☉ night lord ♂ ☉ ☿ ☽ ♄ ♂ ♃ ☉ ♀ ☽ ♀ ☿ night lord ☿ ☽ ♄ ♃ ♂ ☉ ♀ ☿ ☽ ♄ ♃ ♂ chap. xvi . the characters of the angels of the seven dayes , with their names : of figures , seales and periapts . these figures are called the seals of earth , without the which no spirit will appear , except thou have them with thee . michael . gabriel . samael . yaphael . sachiel anael . calliel . vel gaphriel ✚ emanuel sabaoth adonay ✚ panthou ufyon ✚ messyas ✚ sother ✚ ✚ dut tha gen ✚ lap tenop ✚ ty●ithaoth ✚ otheos yon mala iij la aries leo ✚ mala iij alpha et ω on ely eloy who so beareth this sign about him , all spirits shall do him homage . who so beareth this sign about him , let him fear no fo , but fear god. chap. xvii . an experiment of the dead . first fast pray three dayes , and abstain thee from all filthiness ; go to one that i● now buried , such a one as killed himself , or destroyed himself wilfully : or else get the promise of one that shall be hanged , and let him swear an oath to thee , after his body is dead , that his spirit shall come to thee , and do thee true service , at thy commandements , in all days , hours , and minutes . and let no persons see thy doings , but * thy fellow . and about eleven a clock at night , go to the place where he was buried , and say with a bold faith , and hearty des●re ; to have the spirit come that thou dost call for , thy fellow having a candle , in his left hand , and in his right hand a crystal-stone , and say these words following , the master having a hazel-wand in his right hand , and these names of god written thereupon , tetragrammaton ✚ adonai ✚ agla ✚ craton ✚ then strike three strokes on the ground , and say ; arise n. arise n. arise n. i'conjure thee spirit n. by the resurrection of our lord jesus christ , that thou do obey my words , and come unto me this night verily and truly , as thou believest to be saved at the day of judgment . and i will swear to thee an oath , by the peril of my soul , that if thou wilt come to me , and appear to me this night , and shew me true visions in this crystal-stone , and fetch me the fairie sibylia , that i may talk with her visibly , and she may come before me , as the conjuration leadeth : and in so doing i will give thee an alms-deed , and pray for thee n. to my lord god , whereby thou mayest be restored to thy salvation at the resurrection day , to be received as one of the elect of god , to the everlasting glory . amen . the master standing at the head of the grave , his fellow having in his hands the candle and the stone , must begin the conjuration as followeth , and the spirit will appear to you in the crystal-stone , in a fair form of a child of twelve years of age . and when he is in , feel the stone , and it will be hot ; and fear nothing , for he or she will shew many delusions , to drive you from your work : fear god , but fear him not . this is to constrain him , as followeth . i conjure thee spirit n. by the living god , the true god , and by the holy god , and by their vertues and powers which have created both thee and me , and all the world . i conjure thee n. by these holy names of god , tetragrammaton ✚ adonay ✚ algramay ✚ saday ✚ sabaoth ✚ planaboth ✚ panthon ✚ craton ✚ neupmaton ✚ deus ✚ homo ✚ omnipotens ✚ sempiternus ✚ ysus ✚ lerra ✚ vnigentius ✚ salbator ✚ via ✚ vita ✚ manus ✚ fons ✚ origo ✚ filius ✚ . and by their vertues and powers , and by all their names , by the which god gave power to man , both to speak or think ; so by their vertues and powers i conjure thee spirit n. that now immediately thou do appear in this crystal-stone visibly to me and to my fellow , without any tarrying or deceit . i conjure thee n. by the excellent name of jesus christ Α and Ω the first and the last . for this holy name of jesus is above all names ; for in this name of jesus every knee doth bow and obey , both of heavenly things , earthly things , and infernal . and every tongue doth confess that our lord jesus christ is in the glory of the father : neither is there any other name given to man whereby he must be saved . therefore in the name of jesus of nazareth , and by his nativity , resurrection , and ascension , and by all that appertaineth unto his passion , and by their vertues and powers i conjure thee spirit n. that thou do appear visibly in this crystal-stone to me , and to my fellow , without any dissimulation . i conjure thee n. by the blood of the innocent lamb jesus christ , which was shed for us upon the cross ; for all those that * do believe in the vertue of his blood shall be saved . i conjure thee n. by the vertues and powers of all the royal names and words of the living god of me pronounced , that thou be obedient unto me and to my words rehearsed . if thou refuse this to do , i by the holy trinity , and by their vertues and powers do condemn thee thou spirit n. into the place where there is no hope of remedy or rest , but everlasting horror of pain there dwelling , and a place where there is pain upon pain , dayly , horribly , and lamentably , thy pain to be there augmented as the starrs in the heaven , and as the gravel or sand in the sea : except thou spirit n. do appear to me and to my fellow visibly , immediately in this crystal stone , and in a fair form and shape of a child of twelve years of age , and that thou alter not thy shape , i change thee upon pain of everlasting condemnation . i conjure thee spirit n. by the golden girdle , which girdeth the loins of our lord jesus christ ; so thou spirit n. be thou bound into the perpetual pains of hell fire , for thy disobedience and unreverent regard , that thou hast to the holy names and words , and his precepts . i conjure n. by the two edged sword , which john saw proceed out of the month of the almighty ; and so thou spirit n. be torn and * cut in pieces with that sword , and to be condemned into everlasting pain , where the fire goeth not out , and where the worm dyeth not . i conjure thee n. by the heavens , and by the celestial city of jerusalem , and by the earth and the sea , and by all things contained in them , and by their vertues and powers ; i conjure thee spirit n. by the obedience that thou dost owe unto the principal prince . and except thou spirit n. do come and appear visibly in this crystal-stone in my presence , here immediately as it is aforesaid , let the great curse of god , the anger of god , the shadow and darkness of death , and of eternal condemnation be upon thee spirit n. for ever and ever ; because thou hast denyed thy faith , thy health , and salvation . for thy great disobedience , thou art worthy to be condemned . therefore let the divine trinity , thrones , dominions , principates , potestates , virtutes , cherubim and seraphim , and all the souls of saints , both of men and women , condemn thee for ever , and be a witness against thee at the day of judgment , because of thy disobedience . and let all creatures of our lord jesus christ , say thereunto fiat , fiat , fiat . amen . and when he is appeared in the crystal-stone , as is said before , bind him with this bond as followeth ; to wit , i conjure thee spirit n. that art appeared to me in this crystal-stone , to me and to my fellow ; i conjure thee by * all the royall words aforesaid , the which did constrain thee to appear therein , and their vertues ; i charge thee by them all , that thou shall not depart out of this crystal-stone , until my will being fulfilled , thou be licened to depart . i conjure and bind thee spirit n. by that omnipotent god , which commanded the angel s. michael to drive lucifer out of the heavens with a sword of vengeance , and to fall from joy to pain ; and for dread of such pain as he is in , i charge thee spirit n. that thou shalt not go out of the crystal-stone ; nor yet to alter thy shape at this time , except i command thee otherwise ; but to come unto me at all places , and in all hours and minutes , when and wheresoever i shall call thee , by the vertue of our lord jesus christ , or by any conjuration of words that is written in this book , and to shew me and my friends true visions in this crystal-stone , of any thing or things that we would see , at any time or times ; and also to go and fetch me the fairy sibylia , that i may talk with her in all kind of talk , as i shall call her by any conjuration of words contained in this book . i conjure thee spirit n. by the great wisdom and divinity of his godhead , my will to fulfill as is aforesaid ; i charge thee upon pain of condemnation , both in this world and in the world to come , fiat , fiat , fiat . amen . this done , go to the place fast by , and in a fair parlor or chamber , make a ✚ ✚ ✚ sorthie , sorthia , sorthios . circle with chalk , as hereafter followeth : and make another circle for the fairy sibylia to appear in four foot from the circle thou art in , and make no names therein , or cast any holy thing therein ; but make a circle round with chalk ; and let the master and his fellow sit down in this circle , the master having the book in his hand , his fellow having the crystal-stone in his right hand , looking in the stone when the fairy doth appear . the master also must have upon his brest this figure here written in parchment , and begin to work in the new of the ☽ and in the hour of ♃ the ☉ and the ☽ to be in one of inhabiters signes , as ♋ ♐ ♓ . this bond as followeth , is to cause the spirit in the crystal-stone , to fetch unto thee the fairy sibylia . all things fulfilled , begin this bond as followeth , and behold , for doubtles they will come before thee , before the conjuration be read seven times . i conjure thee spirit n. in this crystal-stone , by god the father , by god the son jesus christ , and by god the holy ghost , three persons and one god , and by their vertues , i conjure thee spirit , that thou do go in peace , and also come again to me quickly , and to bring with thee into that circle appointed , sibylia fairie , that i may talk with her in those matters that shall be to her honour and glory ; and so i charge thee declare unto her . i conjure thee spirit n. by the blood of the innocent lamb , the which redeemed all the world , by the vertue thereof i charge thee thou spirit in the crystal-stone , that thou do declare unto her this message . also i conjure thee spirit n. by all angels and archangels , thrones , dominations , principates , potestates , virtutes , cherubim and seraphim , and by their vertues and powers . i conjure thee n. that thou do depart with speed , and also to come again with speed , and to bring with thee the fairie sibylia , to appear in that circle before i do read the conjuration in this book seven times . thus i charge thee my will to be fulfilled , upon pain of everlasting condemnation : fiat , fiat , fiat . amen . then the figure aforesaid pinned on thy brest , rehearse the words therein , and say , ✚ sorthie ✚ sorthia ✚ sorthios ✚ then begin your conjuration as followeth here , and say ; i conjure thee sibylia , o gentle virgine of fairies , by the mercy of the holy ghost , and by the dreadful day of doom , and by their vertues and powers , i conjure thee sibylia , o gentle virgine of fairies , and by all the angels of ♃ and their characters and vertues , and by all the spirits of ♃ and ♁ and their characters and vertues , and by all the characters that be in the firmament , and by the king and queen of fairies , and their vertues , and by the faith and obedience that thou bearest unto them . i conjure thee sibylia by the blood that ran out of the side of our lord jesus christ crucified , and by the opening of heaven , and by the renting of the temple , and by the darkness of the sun in the time of his death , and by the rising up of the dead in the time of his resurrection , and by the virgin mary mother of our lord jesus christ , and by the unspeakable name of god letragramaton . i conjure thee o sibylia ; o blessed and beautiful virgin , by all the royall words aforesaid , i conjure thee sibylia , by all their vertues to appear in that circle before me visibly , in the form and shape of a beautiful woman in a bright and white vesture , adorned and garnished most fair , and to appear to me quickly without deceit or tarrying ; and that thou fail not to fulfil my will and desire effectually : for i will choose thee to be my blessed virgin , and will have common copulation with thee . therefore make hast and speed to come unto me , and to appear as i have said before . to whom be honour and glory for ever and ever , amen . the which done and ended , if she come not , repeat the conjuration till they do come : for doubtless they will come . and when she is appeared , take your censers , and incense her with frankincense ; then bind her with the bond as followeth : i do conjure thee sibylia , by god the father , god the son , and god the holy gost , three persons and one god , and by the blessed virgin mary , mother of our lord jesus christ ; and by all the whole and holy company of heaven , and by the dreadful day of doom , and by all angels and archangels , thrones , dominations , principates , potestates , virtutes , cherubim and seraphim , and their vertues and powers . i conjure thee and bind thee sibylia , that thou shalt not depart out of the circle wherein thou art appeared , nor yet to alter thy shape ; except i give thee licence to depart . i conjure thee sibylia by the blood that ran out of the side of our lord jesus christ crucified , and by the vertue hereof i conjure thee sibylia to come to me , and to appear to me at all times visibly , as the conjuration of words leadeth , written in this book . i conjure thee sibylia , o blessed virgin of fairies , by the opening of heaven , and by the renting of the temple , and by the darkness of the sun at the time of his death , and by the rising of the dead in the time of his glorious resurrection , and by the unspeakable name of god ✚ tetragrammaton ✚ and by king and queen of fairies , and by their vertues i conjure thee sibylia to appear , before the conjuration be read over four times , and that visibly to appear , as the the conjuration leadeth written in this book , and to give me good counsel at all times , and to come by treasures hidden in the earth , and all other things that is to do me pleasure , and to fulfil my will without any deceit or tarrying ; nor yet that thou shalt have any power of my body or soul , earthly or ghostly ; nor yet to perish so much of my body as one hair of my head . i conjure thee sibylia by all the royal words aforesaid , and by their vertues and powers , i charge and bind thee by the vertue thereof , to be obedient unto me , and to all the words aforesaid , and this bond to stand between thee and me , upon pain of everlasting condemnation . fiat , fiat , fiat , amen . chap. xviii . a license for sibylia to go and come by at all times . i conjure thee sibylia , which art come hither before me , by the commandement of thy lord and mine , that thou shalt have no power in thy going or coming unto me , imagining any evil in any manner of wayes , in the earth , or under the earth , of evil doings , to any person or persons . i conjure and command thee sibylia by all the royal words and vertues that be written in this book , that thou shalt not go to the place from whence thou camest , but shalt remain peaceably , invisibly , and look thou be ready to come unto me , when thou art called by any conjuration of words that be written in this book , to come ( i say ) at my commandement , and to answer unto me truly and duly of all things , my will quickly to be fulfilled . vade in pace , in nomine patris , & filii , & spiritus sancti . and the holy ✚ cross ✚ between thee and me , or between us and you , and the lion of juda , the root of jess , the kindred of david , be between thee and me ✚ christ cometh ✚ christ commandeth ✚ christ giveth power ✚ christ defend me ✚ and his innocent blood ✚ from all perils of body and soul , sleeping and waking : fiat , fiat , amen . chap. xix . to know of treasure hidden in the earth . write in paper these characters following , on the saturday , in the hour of ☽ , and lay it where thou thinkest treasure to be : if there be any , the paper will burn , else not . and these be the characters . symbols described above this is the way to go invisible by these three sisters of fairies . in the name of the father , and of the son , and of the holy ghost . first go to a fair parlor or chamber , and an even ground , and in no loft , and from people nine dayes , for it is the better : and let all thy cloathing be clean and sweet . then make a candle of virgin wax , and light it , and make a fair fire of charcoles in a fair place , in the middle of the parlour or chamber . then take fair clean water , that runneth against the east , and set it upon the fire : and if thou washest thy self , say these words , going about the fire three times , holding the candle in thy right hand ✚ panthon ✚ craton ✚ muriton ✚ bisecognaton ✚ siston ✚ diaton ✚ maton ✚ tetragrammaton ✚ agla ✚ agarion ✚ tegra ✚ pentessaron ✚ tendicata ✚ then rehearse these names ✚ sorthie ✚ sorthia ✚ sorthios ✚ milia ✚ achilia ✚ sibylia ✚ in nomine patris , et filii , et spiritus sancti , amen . i conjure you three sisters of fairies , milia , achilia , sibylia ; by the father , by the son , and by the holy ghost , and by their vertues and powers , and by the most merciful and living god , that will command his angel to blow the trump at the day of judgment ; and he shall say , come , come , come to judgment ; and by all angels , archangels , thrones , dominations , principates , potestates , virtutes , cherubim and seraphim , and by their vertues and powers ; i conjure you thre sisters , by the vertue of all the royal words aforesaid : i charge you that you do appear before me visibly , in form and shape of fair women , in white vestures , and to bring with you to me , the ring of invisibility , by the which i may go invisible at mine own will and pleasure , and that in all hours and minutes : in nomine patris , & filii , & spiritus sancti , amen . * being appeared , say this bond following . o blessed virgins ✚ milia ✚ achilia ✚ i conjure you in the name of the father , in the name of the son , and the name of the holy ghost , and by their vertues i charge you to depart from me in peace for a time . and sibylia i conjure thee , by the vertue of our lord jesus christ , and by the vertue of his flesh and precious blood , that he took of our blessed lady the virgin , and by all holy company in heaven , i charge thee sibylia , by all the vertues aforesaid , that thou be obedient unto me , in the name of god ; that when , and what time and place i shall call thee by this foresaid conjuration written in this book , look thou be ready to come unto me , at all hours and minutes , and to bring unto me the ring of invisibility , whereby i may go invisible at my will and pleasure , and that at all hours and minutes ; fiat , fiat , amen . and if they come not at the first night , then do the same the second night , and so the third night , until they do come : for doubtless they will come , and lie thou in thy bed , in the same parlor or chamber ; and lay thy right hand out of the bed , and look thou have a fair silken kercher bound about thy head , and be not afraid , they will do thee no harm : for there will come before thee three fair women , and all in white cloathing , and one of them will put a ring upon thy finger , wherewith thou shalt go invisible . then with speed bind them with the bond aforesaid . when thou hast this ring on thy finger , look in a glass , and thou shalt not see thy self . and when thou wilt go invisible , put it on thy finger , the same finger that they did put it on , and every new ☽ renew it again : for after the first time thou shalt ever have it , and ever begin this work in the new of the ☽ and in the hour of ♃ and the ♋ ♐ ♓ . chap. xx. an experiment following , of citrael , &c. angeli diei dominici . michael . ☉ gabriel . ☽ samael . ♂ raphael . ☿ sachiel . ♃ anael . ♀ cassiel . ♄ say first the prayers of the angels every day , for the space of seaven dayes , o ye glorious angels written in this square , be you my coadjutors and helpers in all questions and demands , in all my business , and other causes , by him which shall come to judge both the quick and the dead , and the world by fire . o angeli gloriosi in hac quadra scripti , estote coadjutores & auxiliatores in omnibus quaestionibus & interrogationibus , in omnibus negotiis , caeterisque causis per eum qui venturus est judicare vivos & mortuos & mundum per ignem . say this prayer fasting , called * regina linguae . ✚ lemae ✚ solmaac ✚ elmay ✚ gezagra ✚ raamaasin ✚ ezierego ✚ mial ✚ egziephiaz ✚ iosamin ✚ sahach ✚ ha ✚ aem ✚ re ✚ he ✚ esapha ✚ sephar ✚ ramar ✚ semoit ✚ lamajo ✚ pheralon ✚ amic ✚ phin ✚ gergain ✚ letos ✚ amin ✚ amin ✚ . in the name of the most pitifulliest and mercifulliest god of israel and of paradise , of heaven and of earth , of the seas and of the infernals , by thine omnipotent help i may perform this work , which livest and reignest ever one god world without end , amen . o most strongest and mightiest god , without beginning or ending , by thy clemency and knowledge , i desire that my questions , work , and labour may be fully and truly accomplished through thy worthyness , good lord , which livest and reignest ever one god world without end , amen . o holy , patient , and merciful great god , and to be worshipped , the lord of all wisdom , clear and just ; i most heartily desire thy holiness and clemency , to fulfil , perform and accomplish this my whole work , through thy worthiness and blessed power , which livest and reignest ever one god , per omnia saecula saeculorum , amen . chap. xxi . howw to inclose a spirit in a crystal-stone . this operation following , is to have a spirit inclosed into a crystal-stone or beryl-glass , or into any other like instrument , &c. * first thou in the new of the ☽ being cloathed with all new , and fresh and clean aray , and shaven , and that day to fast with bread and water ; and being clean confessed , say the seven psalms , and the letany for the space of two days , with this prayer following . i desire thee o lord god , my merciful and most loving god , the giver of all graces , the giver of all sciences ; grant that i thy wel-beloved n. ( although unworthy ) may know thy grace and power , against all the deceits and craftiness of devils . and grant to me thy power good lord , to constrain them by this art : for thou art the true , and lively , and eternal god , which livest and reignest ever one god through all , amen . thou must do this five dayes , and the sixt day have in a readiness , five bright swords : and in some secret place make one circle with one of the said swords . and then write this name , sitrael , which done , standing in the circle , thrust in thy sword into that name . and write again malanthon , with another sword ; and thamaor , with another ; and falaor , with another ; and sitrami , with another : and do as ye did with the first . all this done , turn thee to sitrael , and kneeling , say thus , having the crystal-stone in thine hands . o sitrael , malantha , lhamaor , falaur , and sitrami , written in these circles , appointed to this work ; i do conjure , and i do exorcise you , by the father , by the son , and by the holy ghost , by him which cast you out of paradise , and by him which spake the word and it was done , and by him which shall come to judge the quick and the dead , and the world by fire , that all you five infernal masters and princes do come unto me , to accomplish and to fulfil all my desire and request , which i shall command you . also i conjure you devils , and command you , i bid you , and appoint you , by the lord jesus christ , the son of the most highest god , and by the blessed and glorious virgin mary , and by all the saints , both of men and women of god , and by all the angels , archangels , patriarchs , and prophets , apostles , evangelists , martyrs , and confessors , virgins , and widows , and all the elect of god. also i conjure you , and every of you , ye infernal kings , by the heaven , by the starrs , by the ☉ and by thee ☽ and all the planets , by the earth , fire , air , and water , and by the terrestrial paradise , and by all things in them contained , and by your hell , and by all the devils in it , and dwelling about it , and by your vertue and power , and by all whatsoever , and with whatsoever it be , which may constrain and bind you . therefore by all the aforesaid vertues and powers , i do bind you and constrain you into my will and power ; that you being thus bound , may come unto me in great humility , and to appear in your circles before me visibly , in fair form and shape of mankind kings , and to obey unto me all things , whatsoever i shall desire , and that you may not depart from me without my licence . and if you do against my precepts , i will promise unto you that you shall descend into the profound deepness of the sea , except that you do obey unto me , in the part of the living son of god , which liveth and reigneth in the unity of the holy ghost , by all world of worlds , amen . say this true conjuration five courses , and then shalt thou see come out of the north-part five kings with a marvellous company : which when they are come to the circle , they will alight down off from their horses , and will kneel down before thee , saying , master , command us what thou wilt , and we will out of hand be obedient unto thee . unto whom thou shalt say ; see that ye depart not from me , without my licence ; anll that which i will command you to do , let it be done truly , surely , faithfully , and essentially . and then they all will swear unto thee to do all thy will ; and after they have sworn , say the conjuration immediately following . i conjure , charge , and command you , and every of you , sitrael , malanthan , lhamaar , falaur , and sitrami , you infernal kings , to put into this crystal-stone one spirit learned and expert in all arts and sciences , by the vertue of this name of god tetragrammaton , and by the cross of our lord jesus christ , and by the blood of the innocent lamb , which redeemed all the world , and by all their vertues and power i charge you , ye noble kings , that the said spirit may teach , shew and declare unto me , and to my friends , at all hours and minutes , both night and day , the truth of all things both bodily and ghostly , in this world , whatsoever i shall request or desire , declaring also unto me my very name . and this i command in your part to do , and to obey thereunto , as unto your own lord and master . that done , they will call a certain spirit , whom they will command to enter into the centre of the circled or round crystal . then put the crystal between the two circles , and thou shalt see the crystal made black . then command them to command the spirit in the crystal , not to depart out of the stone , till thou give him licence , and to fulfill thy will for ever . that done , thou shalt see them go upon the crystal , both to answer your requests , and to tarry your licence . that done , the spirits will crave licence : and say ; go ye to your place appointed of almighty god , in the name of the father , &c. and then take up thy crystal , and look therein , asking what thou wilt , and it will shew it unto thee . let all your circles be nine foot every way , and made as followeth . work this work in ♋ ♏ or ♓ in the hour of the ☽ or ♃ . and when the spirit is inclosed , if thou fear him bind him with some bond , in such sort as is elsewhere expressed already in this our treatise . a figure or type proportional , shewing what form must be observed and kept , in making the figure , whereby the former secret of inclosing a spirit in crystal is to be accomplished , &c. alanta ● . thamaor . itrael . ifalaur . itrami . north south est west agla el ya panthon ✚ dextera dm̄i exaltauit me ✚ dextera dm̄i fecit unt●le ✚ dextera dm̄i exalfa●tine ✚ dextera d̄mi fect virtute ✚ messias emanuel alpha et ω chap. xxii . an experiment of bealphares . ✚ ✚ ✚ homo sacarus , museo lomeas , cherubozca . ✚ the two and twentieth psalm . o my god my god , look upon me , why hast thou forsaken me , and art so farr from my health , and from the words of my complaint ? and so forth to the end of the same psalm , as it is to be found in the book . this psalm also following , being the fifty one psalm , must be said three times over , &c. have mercy upon me , o god , after thy great goodness , according to the multitude of thy mercies , do away mine offences . and so forth to the end of the same psalm , concluding it with , glory to the father , and to the son , and to the holy ghost ; as it was in the beginning , is now and ever shall be , world without end , amen . then say this verse : o lord leave not my soul with the wicked ; nor my life with the blood-thirsty . then say a pater noster , an ave maria , and a credo & ne nos inducas . o lord shew us thy mercy , and we shall be saved . lord hear our prayer , and let our cry come unto thee . let us pray . o lord god almighty , as thou warnedst by thine angel , the three kings of cullen , jasper , melchior , and balthasar , when they came with worshipful presents toward bethelem ; jasper brought myrrh ; melchior , incense ; balthasar , gold ; worshipping the high king of all the world , jesus gods son of heaven , the second person in trinity , being born of the holy and clean virgin s. mary queen of heaven , empress of hell , and lady of all the world : at that time the holy angel gabriel warned and bad the foresaid three kings , that they should take another way , for dread of peril , that herod the king by his ordinance would have destroyed these * three noble kings , that meekly sought out our lord and saviour . as wittily and truly as these three kings turned for dread , and took another way ; so wisely and so truly , o lord god , of thy mightiful mercy , bless us now at this time , for thy blessed passion save us , and keep us all together from all evil ; and thy holy angel defend us . let us pray . o lord , king of all kings , which containest the throne of heavens , and beholdest all deeps , weighest the hills , and shuttest up with thy hand the earth , hear us most meek god , and grant unto us ( being unworthy ) according to thy great mercy , to have the verity and vertue of knowledge of hidden treasure by this spirit invocated , through thy help o lord jesus christ , to whom be all honour and glory , from worlds to worlds everlastingly , amen . then say these names , ✚ helie ✚ helion ✚ essejere ✚ deus eternus ✚ eloy ✚ clemens ✚ heloye ✚ deus sanctus ✚ sabaoth ✚ deus exercituum adonay ✚ deus mirabilis ✚ jao ✚ berax ✚ anepheneton ✚ deun ineffabilis ✚ sodoy ✚ dominatoz dominus ✚ on fortissimus ✚ deus ✚ qui , the which wouldest be prayed unto of sinners , receive ( we besiech thee ) these sacrifices of praise , and our meek prayers , which we unworthy do offer unto thy divine majesty . deliver us , and have mercy upon us , and prevent with thy holy spirit this work , and with thy blessed help to follow after , that this our work begun of thee , maybe ended by thy mighty power ; amen . then say this anon after ✚ homo ✚ sacarus ✚ musceolameus ✚ cherubozca ✚ being the figure upon thy brest aforesaid , the girdle about thee , the circle made , bless the circle with holy water , and sit down in the midst , and read this conjuration as followeth , sitting back to back at the first time . i exercise and conjure baalphares , the practiser and preceptor of this art , by the maker of heavens and of earth , and by his vertue and by his unspeakable name tetragrammaton , and by all the holy sacraments , and by the holy majesty and deity of the living god. i conjure and exorcise thee bealphares , by the vertue of all angels , archangels , thrones , dominations , principates , potestates , virtutes , cherubim and seraphim ; and by their vertues , and by the most truest and speciallest name of your master , that you do come unto us , in fair form of man or woman-kinde , here visibly before this circle ; and not terrible by any manner of wayes , this * circle being our tuition and protection , by the merciful goodness of our lord and saviour jesus christ , and that you do make answer truly , without craft or deceit , unto all my demands and questions , by the vertue and power of our lord jesus christ . amen . chap. xxiii . to bind the spirit bealphares , and to loose him again . now when he is appeared , bind him with these words which follow . * i conjure thee bealphares , by god the father , by god the son , and by god the holy ghost , and by all the holy company in heaven ; and by their vertues and powers i charge thee bealphares , that thou shalt not depart out of my sight , nor yet to alter thy bodily shape , that thou art appeared in , nor any power shalt thou have of our bodies or souls , earthly or ghostly , but be obedient unto me , and to the words of my conjuration , that be written in this book . i conjure thee bealphares , by all angels and archangels , thrones , dominations , principates , potestates , virtutes , cherubim and seraphim , and by their vertues and powers . i conjure and charge , bind and constrain thee bealphares , by all the royal words aforesaid , and by their vertues that thou be obedient unto me , and to come and appear visibly unto me , and that in all days , hours , and minutes , wheresoever i be , being called by the vertue of our lord jesus christ , the which words are written in this book . look ready thou be to appear unto me , and to give me good counsel , how to come by treasures hidden in the earth , or in the water , and how to come to dignity and knowledge of all things , that is to say , of the magick art , and of grammar , dialectike , rhetorike , arithmetick , musick , geometry , and of astronomy , and in all other things my will quickly to be fulfilled ; i charge upon pain of everlasting condemnation . fiat , fiat , fiat . amen . when he is thus bound , ask him what thing thou wilt , and he will tell thee , and give thee all things that thou wilt request of him , without any sacrifice doing to him , and without forsaking thy god , that is , thy maker . and when the spirit hath fulfilled thy will and intent , give him license to depart as followeth : a license for the spirit to depart . go unto the place predestinated and appointed for thee ; where thy lord god hath appointed thee , until i shall call thee again . be thou ready unto me and to my call , as often as i shall call thee , upon pain of everlasting damnation . and if thou wilt , thou mayst recite two or three times the last conjuration , until thou do come to this term , in throno , if he will not depart , and then say , in throno , that thou depart from this place , without hurt or damage of any body , or of any deed to be done ; that all creatures may know , that our lord is of all power , most mightiest , and that there is none other god but he , which is three , and one , living for ever and ever . and the malediction of god the father omnipotent , the son and the holy ghost , descend upon thee , and dwell alwayes with thee , except thou do depart without damage of us , or of any creature , or any other evil deed to be done ; and thou to go to the predestinated . and by our lord jesus christ i do else send thee to the great pit of hell , except ( i say ) that thou depart to the place , whereas thy lord god hath appointed thee . and see thou be ready to me and to my call , at all times and places , at mine own will and pleasure , day or night , without damage or hurt of me , or of any creature ; upon pain of everlasting damnation ; fiat , fiat , fiat . amen . amenl the peace of jesus christ be between us and you , in the name of the father , and of the son , and of the holy ghost , amen . per crucis hoc ✚ signum , &c. say in principio erat verbum , & verbum erat apud deum ; in thee beginning was the word , and the word was with god , and god was the word : and so forward , as followeth in the first chapter of saint john's gospel , staying at these words , full of grace and truth : to whom be all honour and glory world without end . amen . the fashion or form of the conjuring knife , with the names thereon to be graven or written . agla and on the other side this name a type or figure of the circle for the master and his fellows to sit in , shewing how , and after what fashion it should be made . agla el ya panthon dextera dm̄i fecit virtutem ✚ dextera dm̄i exaltauit me ✚ dextera dm̄i fecit virtutem ✚ dextera dm̄i exaltauit me ✚ mellyas emanuel alpha et . ω tetragrammaton iesus nazarenus adonay elfelbey magister this is the circle for the master to sit in , and his fellow or fellows at the first calling , sit back to back , when he calleth the spirit ; and for the fairies make this circle with chalk on the ground , as is said before . this spirit bealphares being once called and found , shall never have power to hurt thee . call him in the hour of ♃ or ♀ the ☽ increasing . chap. xxiv . the making of holy water . exorciso te creaturam salis , per deum vivum ✚ per deum ✚ verum ✚ per deum sanctum ✚ per deum quite per elizaeum prophet●m in aquam miti jussit , ut sanaretur sterilitas aquae , ut efficiaris sal exorcisatus in salutem credentium ; ut sis omnibus te sumentibus sanitas animae & corporis , & effugiat a que discedat ab eo loco , qui aspersus fuerit , omnis phantasia & nequitia , vel versutia diabolicae fraudis , omnisque spiritus , adjuratus per cum , qui venturus est judicare vivos & mortuos , & saeculum per igném . amen . oremus . immensam clementiam tuam , onmipotens aeterne deus , humiliter imploramus , ut hanc creaturam salis , quam in usum generis humani tribuisti , bene ✚ dicere & sancti ✚ ficare tua pietate digneris , ut sit omnibus sumentibus salus mentis & corporis , ut quicquid ex eo tactum fuerit , vel respersum , careat omni immunditia , omnique impugnatione spiritualis nequitiae , per dominum nostrum jesum christum filium tuum , qui tecum vivit & regnat in unitate spiritus sancti , deus per omnia saecula saeculorum . amen . to the water say as followeth . exorciso te creaturam aquae in nemine ✚ patris ✚ & jesu christi filii ejus , domini nostri , & in virtute spiritus ✚ sancti ✚ ut fiat aqua exorcisata , ad effugandani omnen potestatem inimici , & ipsum inimicum eradicare & explantare valeas , cum angelis suis apostatis , per virtutem ejusdem domini nostri jesu christi , qui venturus est judicare vivos & mortuos , & seculum per ignem . amen . oremus . deus , qui ad salutem humani generis maxima quaeque sacramenta in aquarum substantia condidisti , adesto propitius invocationibus nostris , & elemento huic multimodis purificationibus praeparato , virtutem tuea bene ✚ dictionis infunde , ut creatura tua mysteriis tuis serviens , ad abigendos daemones , morbosque pellendos divinae gratiae sumat effectum , ut quicquid in domibus , vel in locis fidelium haec unda resperserit , careat omni immunditia , liberetur à noxa , non illic resideat spiritus pestilens , non aura corrumpens , discedant omnes insidiae latentis inimici , & si quid est quod aut incolumitati habitantium invidet aut quieti , aspersione hujus aquae effugiat , us salubritas per invocationem sancti tui nominis expetita ab omnibus fit impugnationibus defensa , per dominum nostrum jesum christum filium tuum , qui tecum vivit & regnat , in unitate spiritus sancti , deus per omnia saecula saeculorum . amen . then take the salt in thy hand , and say putting it it into the water , making in the manner of a cross . commixtio salis & aquae pariter fiat , in nomine patris , & filii , & spiritus sancti . amen . dominus vobiscum , et cum spiritu tuo . oremus . deus invicte virtutis author , & insuperabilis imperii rex , ac semper magnificus triumphator , qui adversae dominationis vires reprimis , qui inimici rugientis saevitiam superas , qui hostiles nequitias potens expugnas ; te domine trementes & supplices deprecamur ac petimus , ut hanc creaturam salis & aquae aspicias , benignus illustres , pietatis tuae rore sancti ✚ fices , ubicunque fuerit aspersa , per invocationem sancti tui nominis , omnis infestatio immundi spiritus abjiciatur , terrorque venenosi serpentis procul pellatur , & praesentia sancti spiritus nobis misericordiam tuam poscentibus ubique adesse dignetur , per dominum nostrum jesum christum filium tuum , qui tecum vivit & regnat in unitate spiritus sancti , deus per omnia sacula saeculorum . amen . then sprinkle upon any thing , and say as followeth . asperges me domine hyssopo , & mundabor , lavabis me , & supra nivem dealbabor . miserere mei deus , secundum magnam misericordiam tuam , & supra nivem dealbabor . gloria patri , & filio , & spiritui sancto : sicut erat in principio , & nunc , & semper , & in saecula saeculorum . amen . et supra nivem dealbabor , asperges me , &c. ostende nobis domine misericordiam tuam , & salutare tuum da nobis ; exaudi nos domine sancte , pater omnipotens , aeterne deus , & mittere dignare sanctums angelum tuum de coelis , qui custodiat , foveat , visitet , & defendat omnes habitantes in hoc habitaculo , per christum dominum nostrum . amen , amen . chap. xxv . to make a spirit to appear in a crystal . i do conjure thee n. by the father , and the son , and the holy ghost , the which is the beginning and the ending , the first and the last , and by the latter day of judgment , that thou n. do appear in this crystal-stone , or any other instrument , at my pleasure , to me and my fellow , gently and beautifully , in fair form of a boy of twelve years of age , without hurt or damage of any of our bodies or souls ; and certainly to inform and shew me , without any guil or craft , all that we do desire or demand of thee to know , by the vertue of him which shall come to judge the quick and the dead , and the world by fire . amen . also i conjure and exorcise thee n. by the sacrament of the altar , and by the substance thereof , by the wisdom of christ , by the sea , and by his vertue , by the earth , and by all things that are above the earth , and by their vertues , by the ☉ and the ☽ by ♄ ♃ ♂ and ♀ and by their vertues , by the apostles , martyrs , confessors , and the virgins and widow , and the chast , and by all saints of mens or of women , and innocents , and by their vertues , by all the angels and archangels , thrones , dominations , principates , potestates , virtutes , cherubim and seraphim , and by their vertues , and by the holy names of god , tetragrammaton , el , ousion , agla , and by all the other holy names of god , and by their vertues , by the circumcision , passion , and resurrection of our lord jesus christ ; by the heaviness of our lady the virgin , and by the joy which she had when she saw her son rise from death to life , that thou n. do appear in this crystal-stone , or any other instrument , at my pleasure , to me and to my fellow , gently , and beautifully , and visibly , in fair form of a child of twelve years of age , without hurt or damage of any of our bodies or souls , and truly to inform and shew unto me and to my fellow , without fraud or guil , all things according to thine oath and promise to me , whatsoever i shall demand or desire of thee , without any hindrance or tarrying , and this conjuration be read of me three times , upon pain of eternal condemnation at the last day of judgment : fiat , fiat , fiat , amen . and when he is appeared , bind him with the bond of the dead above written : then say as followeth . ✚ i charge thee n. by the father , to shew me true visions in this crystal-stone , if there be any treasure hidden in such a place n. and wherein it lieth , and how many foot from this piece of earth , east , west , north , or south . chap. xxvi . an experiment of the dead . first go and get of some person that shall be put to death , a promise , and swear an oath unto him , that if he will come to thee , after his death , his spirit to be with thee , and to remain with thee all the days of thy life , and will do thee true service , as it is contained in the oath and promise following . then lay thy hand on thy book , and swear this oath unto him . i n. do swear and promise to thee n. to give for thee an alms every month , and also to pray for thee once in every week , to say the lords prayer for thee , and so to continue all the days of my life , as god me help and holy doom , and by the contents of this book , amen . then let him make his oath to thee as followeth , and let him say after thee , laying his hand upon the book . ✚ i n. do swear this oath to thee n. by god the father omnipotent , by god the son jesus christ , and by his pretious blood which hath redeemed all the world , by the which blood i do trust to be saved at the general day of judgment , and by the vertues thereof , i n. do swear this oath to thee n. that my spirit that is within my body now , shall not ascend , nor descend , nor go to any place of rest , but shall come to thee n. and be very well pleased to remain with thee n. all the days of thy life , and so to be bound to thee n. and to appear to thee n. in any crystal-stone , glass , or other mirror , and so to take it for my resting-place . and that , so soon as my spirit is departed out of my body , straight-way to be at your commandements , and that in and at all days , nights , hours , and minutes , to be obedient unto thee n. being called of thee by the vertue of our lord jesu christ , and out of hand to have common talk with thee at all times , and in all hours and minutes , to open and declare to thee n. the truth of all things present , past , and to come , and how to work the magick art , and all other noble sciences , under the throne of god. if i do not perform this oath and promise to thee n. but do fly from any part thereof , then to be condemned for ever and ever . amen . also i n. do swear to thee by god the holy ghost , and by the great wisdom that is in the divine godhead , and by their vertues , and by all the holy angels , archangels , thrones , dominations , principates , potestates , virtutes , cherubim and seraphim , and by all their virtues do i n. swear , and promise thee to be obedient as is rehearsed . and here , for a witness , do i n. give thee n. my right hand , and do plight thee my faith and troth , as god me help and holydome . and by the holy contents in this book do i n. swear , that my spirit shall be thy true servant , all the days of thy life , as is before rehearsed , and here for a witness , that my spirit shall be obedient unto thee n. and to those bonds of words that be written in this n. before the bonds of words shall be rehearsed thrice ; else to be damned for ever ; and thereto say all faithful souls and spirits , amen , amen . then let him swear this oath * three times , and at every time kiss the book , and at every time make marks to the bond . then perceiving the time that he will depart , get away the people from you , and get or take your stone or glass , or other thing in your hand , and say the pater noster , ave , and credo , and this prayer as followeth . and in all the time of his departing , rehearse the bonds of words ; and in the end of every bond , say oftentimes ; remember thine oath and promise . and bind him strongly to thee , and to thy stone , and suffer him not to depart , reading thy bond times . and every day when you do call him by your other bond , bind him strongly by the first bond : by the space of . days apply it , and thou shalt be made a man for ever . now the pater noster , ave , and credo must be said , and then the prayer immediately following . o god of abraham , god of isaac , god of jacob , god of tobias ; the which didst deliver the three children from the hot burning oven , sidrac , misac , and abednago , and susanna from the false crime , and daniel from the lions power : even so o lord omnipotent , i beseech thee , for thy great mercy sake , to help me in these my works , and to deliver me this spirit of n. that he may be a true subject unto me n all the days of my life , and to remain with me , and with this n. all the dayes of my life . o glorious god , father , son , and holy ghost , i beseech thee to help me at this time , and to give me power by thy holy name , merits and vertues , whereby i may conjure and constrain this spirit of n. that he may be obedient unto me , and may fulfill his oath and promise , at all times , by the power of all thine holiness . this grant o lord god of hosts , as thou art righteous and holy , and as thou art the word , and the word god , the beginning and the end , sitting in the thrones of thine everlasting kingdoms , and in the divinity of thine everlasting godhead , to whom be all honour and glory , now and for ever und ever , amen , amen . chap. xxvii . a bond to bind him to thee , and to thy n. as followeth . i conjure and constrain the spirit of n. by the living god , by the true god , and by the holy god , and by their vertues and powers i conjure and constrain the spirit of thee n. that thou shalt not ascend nor descend out of thy body , to no place of rest , but only to take thy resting place with n. and with this n. all the days of my life , according to thine oath and promise , i conjure and constrain thee spirit of n. by ehese holy names of god ✚ tetragrammaton ✚ adonay ✚ agla ✚ saday ✚ sabaoth ✚ planabothe ✚ panthon ✚ craton ✚ neupmaton ✚ deus ✚ homo ✚ omnipotens ✚ sempiternus ✚ ysus ✚ terra ✚ unigenitus ✚ salbator ✚ via ✚ vita ✚ manus ✚ sons ✚ origo ✚ filius ✚ , and by their vertues and powers i conjure and constrain the spirit of n. that thou shalt not remain in the fire , nor in the water , in the air , nor in any privy place of the earth , but only with we n. and with this n. all the dayes of my life . i charge thee spirit of n. upon pain of everlasting condemnation , remember thine oath and promise . also i conjure the spirit of n. and constrain thee by the excellent name of jesus christ , Α and Ω , the first and the last ; for this holy name of jesus is above all names , for unto * it all knees do bow , and obey both of heavenly things , earthly things , and infernals . nor is there any other name given to man , whereby we have any salvation , but by the name of jesus . therefore by the name , and in the name of jesus of nazareth , and by his nativity , resurrection and ascension , and by all that appertaineth to his passion , and by their vertues and powers , i do conjure and constrain the spirit of n. that thou shalt not take any resting place in the ☉ nor in the ☽ nor in ♄ nor in ♃ nor in ♂ nor in ♀ nor in ☿ nor in any of the twelve signs , nor in the concavity of the clouds , nor in any other privy place , to rest or stay in , but only with me n. or with this n. all the days of my life . if thou be not obedient unto me , according to thine oath and promise , i n. do condemn the spirit of n. into the pit of hell for over , amen . i conjure and constrain the spirit of n. by the blood of the innocent lamb jesus christ , the which was shed upon the cross , for all those that do obey unto it , and believe in it , shall be saved ; and by vertue thereof , and by all the aforesaid royal names and words of the living god by me pronounced , i do conjure and constrain the spirit of n. that thou do be obedient unto me , according to thine oath and promise . if thou refuse to do as is aforesaid , i n. by the holy trinity , and by his vertue and power do condemn the spirit of n. into the place whereas there is no hope of remedy , but everlasting condemnation , and horror , and pain upon pain , daily , horribly , and lamentably the pains there to be augmented , so thick as the starrs in the firmament , and as the gravel sand in the sea , except thou spirit of n. obey me n. as is afore rehearsed ; else i n. do condemn the spirit of n. into the pit of everlasting condemnation , fiat , fiat , amen . also i conjure thee , and constrain the spirit of n. by all angels , archangels , thrones , dominations , principates , potestates , virtutes , cherubim and seraphim , and by the four evangelists , matthew , mark , luke , and john , and by all things contained in the old law and the new , and by their vertues , and by the twelve apostles , and by all patriarchs , prophets , martyrs , confessors , virgins , innocents , and by all the elect and chosen , is , and shall be , which followeth the lamb of god ; and by their vertues and powers i conjure and constrain the spirit of n. strongly , to have common talk with me , at all times , and in all days , nights , hours , and minutes , and to talk in my mother tongue plainly , that i may hear it , and understand it , declaring the truth unto me of all things , according to thine oath and promise ; else to be condemned for ever , fiat , fiat , amen . also i conjure and constrain the spirit of n. by the * golden girdle , which girdeth the loins of our lord jesus christ , so thou spirit of n. be thou bound and cast into the pit of everlasting condemnation , for thy great disobedience and unreverent regard that thou hast to the holy names and words of god almighty , by me pronounced . fiat , amen . also i conjure , constrain , command , and by the spirit of n. by the two-edged sword which john saw proceed out of the mouth of god almighty : except thou be obedient as is aforesaid , the sword cut thee in pieces , and condemn thee into the pit of everlasting pains , where the fire goeth not out , and where the worm dyeth not , fiat , fiat , fiat , amen . also i conjure and constrain the spirit of n. by the throne of the godhead , and by all the heavens under him , and by the celestial city new jerusalem , and by the earth , by the sea , and by all things created and contained therein , and by their vertues and powers , and by all the infernals , and by their vertues and powers , and by all things contained therein , and by their vertues and powers , i conjure and constrain the spirit of n. than now immediately thou be obedient unto me , at all times hereafter , and to those words of me pronounced according to thine oath and promise : * else let the great curse of god , the anger of god , the shadow and darkness of everlasting condemnation be upon thee thou spirit of n. for ever and ever , because thou hast denyed thine health , thy faith , and salvation , for the great disobedience thou art worthy to be condemned . therefore let the divine trinity , angels and archangels , thrones , dominations , principates , potestates , virtutes , chrumbim and seraphim , and all the souls of the saints , that shall stand on the right hand of our lord jesus christ , at the general day of judgment , condemn the spirit of n. for ever and ever , and be a witness against thee , because of thy great disobedience , in and against thy promises . fiat , fiat , amen . being thus bound , he must needs be obedient unto thee , whether he will or no : prove this . and here followeth a bond to call him to your n. and to shew you true visions at all times , as in the hour of ♄ to bind or inchant any thing and in the hour of ♃ , for peace and concord ; in the hour of ♂ , to marre , to destroy , and to make sick ; in the hour of the ☉ , to bind tongues and other bonds of men ; in the hour of ♀ , to increase love , joy , and good will ; in the hour of ☿ , to put away enimity or hatred , to know of theft ; in the hour of the ☽ , for love , good will and concord : ♄ lead , ♃ tin , ♂ iron , ☉ gold , ♀ copper , ☿ quick-silver , ☽ silver , &c. chap. xxviii . this bond as followeth , is to call him into your crystal-stone , or glass , &c. also i do conjure thee spirit n. by god the father , by god the son , and by god the holy ghost , Α and Ω , the first and the last , and by the latter day of judgement , of them which shall come to judge the quick and the dead , and the world by fire , and by their vertues and powers , i constrain thee spirit n. to come to him that holdeth the crystal-stone in his hand , and to appear visibly , as hereafter followeth . also i conjure thee spirit n. by these holy names of god ✚ letragrammaton ✚ adonay ✚ el ✚ ousion ✚ agla ✚ iesus ✚ of nazareth ✚ , and by the vertues thereof , and by his nativity , death , burial , resurrection , and ascension , and by all other things appertaining unto his passion , and by the * blessed virgin mary , mother of our lord jesus christ , and by all the joy which she had when she saw her son rise from death to life , and by the vertues and powers thereof , i constrain thee spirit n. to come into the crystal-stone , and to appear visibly , as hereafter shall be declared . also i conjure thee n. thou spirit , by all angels , archangels , thrones , dominations , principates , potestates , virtutes , cherubim and seraphim , and by the ☉ ☽ ♄ ♃ ♂ ♀ ☿ , and by the twelve signes , and by their vertues and powers , and by all things created and confirmed in the firmament , and by their vertues and powers , i constrain thee spirit n. to appear visibly in that crystal-stone , in fair * form and shape of a white angel , a green angel , a black angel , a man , a woman , a boy , a maiden virgin , a white greyhound , a devil with great horns , without any hurt or danger of our bodies or souls , and truly to inform and shew unto us , true visions of all things in that crystal-stone , according to thine oath and promise , and that without any hinderance or tarrying , to appear visibly , by this bond of words read over by me three times , upon pain of everlasting condemnation . fiat , fiat . amen . then being appeared , say these words following . i conjure thee spirit , by god the father , that thou shew true visions in that crystal-stone , where there be any n. in such a place or no , upon pain of everlasting condemnation , fiat . amen . also i conjure thee spirit n. by god the son jesus christ , that thou do shew true visions unto us , whether it be gold or silver , or any other metals , or whether there were any or no , upon pain of condemnation , fiat . amen . also i conjure thee spirit n. by god the holy ghost , the which doth sanctifie all faithful souls and spirits , and by their vertues and powers , i constrain thee spirit n. to speak open and to declare the true way , how we may come by these treasures hidden in n. and how to have it in our custody , and who are the keepers thereof , and how many there be , and what be their names , and by whom it was laid there , and to shew me true visions of what sort and similitude they be , and how long they have kept it , and to know in what dayes and hours we shall call such a spirit n. to bring unto us these treasures into such a place n. upon pain of everlasting condemnation ✚ . also i constrain thee spirit n. by all angels , archangels , thrones , dominations , principates , potestates , virtutes , cherubim and seraphim , that you do shew a true vision in this crystal-stone , who did convey or steal away such a n. and where it is , and who hath it , and how far off , and what is his or her name , and how and when to come unto it , upon pain of eternal condemnation , fiat . amen . also i conjure thee spirit n. by the ☉ ☽ ♄ ♃ ♂ ♀ ☿ and by all the characters in the firmament , that thou do shew unto me a true vision in this crystal-stone , where such n. and in what state he is , and how long he hath been there , and what time he will be in such a place , what day and hour : and this and all other things to declare plainly , on pain of hell fire . fiat . amen . a licence to depart . depart out of the sight of this crystal-stone in peace for a time , and ready to appear therein again at any time or times i shall call thee , by vertue of our lord jesus christ , and by the bonds of words which are written in this book , and to appear visibly , as the words be rehearsed . i constrain thee spirit n. by the divinity of the godhead , to be obedient unto these words rehearsed , upon pain of everlasting condemnation , both in this world and in the world to come . fiat , fiat , fiat . amen . chap. xxix . when to talk with spirits , and to have true answers to find out a theif . the days and hours of ♄ ♂ ☿ and the ☽ is best to do all crafts of necromancy , and for to speak with spirits , and for to find theft , and to have true answer thereof , or of any other such like . and in the days and hours of ☉ ♃ ♀ is best to do all experiments of love , and to purchase grace , and for to be invisible , and to do any operation whatsoever it be , for any thing , the ☽ being in a convenient sign . * as when thou labourest for theft , see the moon be in an earthy sign , as ♉ ♍ ♑ , or of the air , as ♊ ♎ ♒ . * and if it be for love , favour or grace , let the ☽ be in a sign of the fire , as ♈ ♌ ♐ and for hatred , in a sign of the water , as ♋ ♏ ♓ . for any other experiment , let the ☽ be in ♈ . * and if thou findest the ☉ and the ☽ in one sign that is called in even number , then thou mayst write , consecrate , conjure , and make ready all manner of things that thou wilt do , &c. to speak with spirits . call these names , orimoth , beltmoth , lymock , and say thus : i conjure you up by the names of the angels satur and azimor , that you intend to me in this hour , and send unto me a spirit caded sagrigrit , that he do fulfill my commandement and desire , and that also can understand my words for one or two years , or as long as i will. chap. xxx . a confutation of conjuration , especially of the raising , binding and dimissing of the divel , of going invisible , and other lewd practices . thus far have we waded in shewing at large the vanity of necromancers , conjurors and such as pretend to have real conference & consultation with spirits and divels : wherein ( i trust ) you see what notorious blasphemy is committed , besides other blind superstitious ceremonies , a disordered heap , which are so far from building up the endeavors of these black art practitiers , that they do altogether ruinate and overthrow them , making them in their follies and falsehoods as bare and naked as an anatomy : as for these ridiculous conjurations , last rehearsed , being of no small reputation among the ignorant , they are for the most part made by t.r. ( for so much of his name he bewrayeth ) and john cockars , invented and devised for the augmentation and maintenance of their living , for the edifying of the poor , and for the propagating and inlarging of gods glory , as in the beginning of their book of conjurations they protest ; which in this place , for the further manifestation of their impiety , and of the witchmongers folly and credulity , i thought good to insert , whereby the residue of their proceeding may be judged or rather detected . for if we seriously behold the matter of conjuration , and the drift of conjurors , we shall find them , in mine opinion , more faulty then such as take upon them to be witches , as manifest offenders against the majesty of god , and his holy law , as apparent violators of the laws and quietness of this realm : although indeed they bring no such thing to pass , as is surmised and urged by credulous persons , coseners , lyars , and witchmongers . for these are alwayes learned , and rather abusers of others , than they themselves by others abused . but let us see what appearance of truth or possibility is wrapped within these mysteries , and let us unfold the deceit . they have made choice of certain words , whereby they say they can work miracles , &c. and first of all , that they call divels and souls out of hell , ( though we find in the scripture manifest proofs , that all passages are stopped concerning the egress out of hell ) so as they may go thither , but they shall never get out , for ab inferno nulla est redemptio , out of hell there is no redemption . well , when they have gotten them up , they shut them in a circle made with chalk , which is so strongly beset and invironed with crosses and names , that they cannot for their lives get out ; which is a very probable matter . then can they bind them and loose them at their pleasures , and make them that have been lyers from the beginning , to tell the truth , yea they can compel them to do any thing . and the devils are forced to be obedient unto them , and yet cannot be brought to due obedience unto god their creator . this done , ( i say ) they can work all manner of miracles ( saving blew miracles ) and this is to believed of many to be ttue ; tam credula mens hominis , & arrectae fabulis aures . englished by abraham fleming : so light of belief is the mind of man , and attentive to tales his ears now and than . but if christ ( only for a time ) left the power of working miracles among his apostles and disciples for the confirmation of his gospel , and the faith of his elect : yet i deny altogether that he left that power with these knaves , which hide their cosening purposes under those lewd and foolish words , according to that which peter saith ; with faigned words they make merchandize of you . and therefore the counsel is good that paul giveth us , when he biddeth us , take heed that no man deceive us with vain words ; for it is the lord only that worketh great wonders , and bringeth mighty things to pass . it is also written , that gods word , and not the words of conjurors , or the charms of witches , healeth all things , maketh tempests , and stilleth them . but put case the devil could be fetched up and fettered , and loosed again at their pleasure , &c. i marvel yet , that any can be so bewitched as to be made to believe , that by vertue of their words , any earthly creature can be made invisible . we think it a lye to say that white is black ; and black white ; but it is a more shameless assertion to affirm , that white is not , or black is not at all ; and yet more impudency to hold that a man is a horse ; but most apparent impudency to say , that a man is no man , or to be extenuated into such a quantity , as thereby he may be invisible , and yet remain in life and health , and that in the clear light of the day , even in the presence of them that are not blind . but surely he that cannot make one hair white or black , whereof ( on the other side ) not one falleth from the head without gods special providence , can never bring to pass , that the visible creature of god shall become nothing , or lose the vertue and grace poured therein by god the creator of all things . if they say that the devil covereth them with a cloud or veil , as m. mal bodin , and many other do affirm ; yet ( me thinks ) we should either see the cover , or the thing covered . and though perchance they say in their hearts ; tush , the lord seeth not , who indeed hath blinded them , so as seeing they see not ; yet they shall never be able to perswade the wise , but that both god and man doth see both them and their knavery in this behalf . i have heard of a fool , who was made believe that he should go invisible and naked ; while he was well whipped by them , who ( as he thought ) could not see him . into which fools paradise they say * he was brought , that enterprised to kill the prince of orenge . chap. xxxi . a comparison between popish exorcists and other conjurors ; a popish conjuration published by a great doctor of the romish church ; his rules and cautions . i see no difference between these and popish conjurations ; for they agree in order , words , and matter , differing in no circumstance , but that the papists do it without shame openly , the other do it in hugger mugger secretly . the papists ( i say ) have officers in this behalf , which are called exorcists or conjurors , and they look narrowly to other cosenours , as having gotten the upper hand over them . and because the papists shall be without excuse in this behalf , and that the world may see their cosenage , impiety , and folly to be as great as the others , i will cite one conjuration ( of which sort i might cite a hundred ) published by jacobus de chusa , a great doctor of the romish church , which serveth to find out the cause of noise and spiritual rumbling in houses , churches , or chappels , and to conjure walking spirits ; which evermore is knavery and cosenage in the highest degree . mark the cosening device hereof , and confer the impiety with the others . first ( forsooth ) he saith it is expedient to fast three days , and to celebrate a certain number of masses , and to repeat the seven penitential psalms ; then four or five priests must be called to the place where the haunt or noise is , then a candle hallowed on candlemas day must be lighted , and in the lighting thereof also must the seven psalms be said , and the gospel of st. john. then there must be a cross and a censer with frankinsense , and therewithal the place must be censed or perfumed , holy water must be sprinkled , and a holy stoal must be used , and ( after divers other ceremonies ) a prayer to god must be made , in manner and form following . o lord jesus christ , the knower of all secrets , which alwayes revealest all wholesome and profitable things to thy faithful children , and which sufferest a spirit to shew himself in this place , we beseech thee for thy bitter passion , &c vouchsafe to command this spirit , to reveal and signifie unto us thy servants , without our terrour or hurt , what he is , to thine honour , and to his comfort ; in nomine patris , &c. and then proceed in these words : we beseech thee , for christs sake , o thou spirit , that if there be any of us , or among us , whom thou wouldst answer , name him , or else manifest him by some sign . is it fryer p. or doctor d. or doctor burc . or sir feats , or sir john , or sir robert ? et sic de caeteris circumstantibus . for it is well tryed ( saith the gloss ) he will not answer every one . if the spirit make any sound of voyce , or knocking at the naming of any one , he is the cosenour ( the conjuror i would say ) that must have the charge of this conjuration or examination . and these forsooth must be the interrogatories , to wit ; whose soul art thou ? wherefore camest thou ? what wouldst thou have ? wantest thou any suffrages , masses , or alms ? how many masses will serve thy turn ! three , six , ten , twenty , thirty , & c ? by what priest ? must he be religious or secular ? wilt thou have any fasts ? what ? how many ? how great ? and by what persons ? among hospitals , lepers , or beggars ? what shall be the sign of thy perfect deliverance ? wherefore liest thou in purgatory ? and such like . this must be done in the night . if there appear no sign at this hour , it must be deferred until another hour . holy water must be left in the place . there is no fear ( they say ) that such a spirit will hurt the conjuror ; for he can sin no more , as being in the mean state between good and evil , and as yet in the state of satisfaction . * if the spirit do hurt , then it is a damned soul , and not an elect . every man may not be present hereat , specially such as be weak of complexion . they appear in divers manners , not alwayes in body or bodily shape ( as it is read in the life of s. martine , that the devil did ) but sometimes invisible , as only by sound , voyce , or noise . thus far jacobus de chusa . but because you shall see that these be not empty words , nor slanders ; but that in truth such things are commonly put in practice in the romish church , i will here set down an instance , lately and truly , though lewdly performed ; and the same in effect as followeth . chap. xxxii . a late experiment or cosening conjuration practised at orleance by the franciscan friers , how it was detected , and the judgement against the authors of that comedy . in the year of our lord . at orleance in france , the maiors wife dyed , willing and desiring to be buried without any pomp or noise , &c. her husband , who reverenced the memorial of her , did even as she had willed him . and because she was buryed in the church of the franciscans , besides her father and grandfather , and gave them in reward only six crowns , whereas they hoped for a greater prey ; shortly after it chanced , that as he felled certain woods and sold them , they desired to give them some part thereof freely without money , which he flatly denyed . this they took very grievously . and whereas before they misliked him , now they conceived such displeasure as they devised this means to be revenged ; to wit , that his wife was damned for ever . the chief workmen and framers of this tragedy were colimannus and stephanus aterbatensis , both doctors of divinity ; this colimannus was a great conjuror , and had all his implements in a readiness , which he was wont to use in such business . and thus they handle the matter . they place over the arches of the church a young novice ; who about midnight when they came to mumble their prayers , as they were wont to do , maketh a great rumbling and noise . out of hand the monks began to conjure and to charm , but he answered nothing . then being requireed to give a sign , whether he were a dum spirit or no , he began to rumble again ; which thing they took as a certain sign . having laid this foundation , they go unto certain citizens , chief men , and such as favoured them , declaring that a heavy chance had happened at home in their monastery ; not shewing what the matter was , but desiring them to come to their mattens at midnight . when these citizens were come , and that prayers were begun , the counterfeit spirit beginneth to make a marvellous noise in the top of the church . and being asked what he meant , and who he was , gave signs that it was not lawful for him to speak . therefore they commanded him to make answer by tokens and signs to certain things they would demand of him . now there was a hole made in the vault , through the which he might hear and understand the voyce of a conjuror . and then had he in his hand a little board , which at every question he strake , in such sort as he might easily be heard beneath . first they asked him , whether he were one of them that had been buryed in the same place ? afterwards they reckoning many by name , which had been buryed there , at the last also they name the maiors wife , and there by and by the spirit gave a sign that he was her soul . he was further asked , whether he was damned or no ; and if he were , for what cause , for what desert or fault ? whether for covetousness , or wanton lust , for pride or want of charity ? or , whether it were for heresie , or the sect of luther newly sprang up ? also , what he meant by that noise and stirre he kept there ? whether it were to have the body now buryed in holy ground to be digged up again , and laid in some other place ? to all which points he answered by signes , as he was commanded , by the which he affirmed or denyed any thing , according as he strake the board twice or thrice together . and when he had thus given them to understand , that the * very cause of his damnation was luthers heresie , and that the body must needs be digged up again : the monks requested the citizens , whose presence they had used , or rather abused , that they would bear witness of those things which they had seen with their eyes ; and that they would subscribe to such things as were done before . the citizens taking good advice on the matter , lest they should offend the maior , or bring themselves into trouble , refused so to do . but the monks notwithstanding take from thence the sweet bread , which they called the host and and body of our lord , with all the reliques of saints , and carry them to another place , and there say their mass . the bishops substitute judge ( whom they called official ) understanding that matter , cometh thither , accompanyed with certain honest men , to the intent he might know the whole circumstance more exactly ; and therefore he commandeth them to make conjuration in his presence ; and also he requireth certain to be chosen to go up into the top of the vault , and there to see whether any ghost appeared or not . stephanus aterbatensis stifly denyed that to be lawful , and marvellously perswading the contrary , affirmed that the spirit in no wise ought to be troubled . and albeit the official urged them very much , that there might be some conjuring of the spirit , yet could he nothing prevail . whilest these things were doing , the maior , when he had shewed the other justices of the city , what he would have them to do , took his journey to the king , and opened the whole matter unto him . and because the monks refused judgement upon plea of their own laws and liberties , the king choosing out certain of the aldermen of paris , giveth them absolute and full authority to make enquiry of the matter . the like doth the chancellor master anthonius pratensis cardinal and legat for the pope throughout france . therefore when they had no exception to alledge , they were conveyed unto paris , and there constrained to make their answer . but yet could nothing be wrung out of them by confession , whereupon they were put a part into divers prisons ; the novice being kept in the house of master fumanus , one of the aldermen , was oftentimes examined , and earnestly requested to utter the truth , but would notwithstanding confess nothing , because he feared that the monks would afterward put him to death for staining their order , and putting it to open shame . but when the judges had made him sure promise that he should escape punishment , and that he should never come into their handling , he opened unto them the whole matter as it was done ; and being brought before his fellows , avouched the same to their faces . the monks , albeit they were convicted , and by these means almost taken tardy with the deed doing ; yet did they refuse the judges , bragging and vaunting themselves on their priviledges , but all in vain : for sentence passed upon them , and they were condemned to be carryed back again to orleance , and thereto be cast in prison , and so should finally be brought forth into the chief church of the city openly , and from thence to the place of execution , where they should make open confession of their trespasses . surely this was most common among monks and fryers , who maintained their religion , their lust , their liberties , their pompe , their wealth , their estimation and knavery by such cosening practices . now i will shew you more special orders of popish conjurations , that are so shamelesly admitted into the church of rome , that they are not only suffered , but commandeth to be used ; not by night secretly , but by day impudently . and these , forsooth , concerning the curing of bewitched persons , and such as are possessed , to wit , such as have a devil put into them by witches inchantments . and herewithal i will set down certain rules delivered unto us by such popish doctors as are of greatest reputation . chap. xxxiii . who may he conjurors in the romish church besides priests ; a ridiculous definition of superstition ; what words are to be used and not used in exorcisms ; rebaptism allowed ; it is lawful to conjure any thing ; differences between holy-water and conjuration . thomas aquinas saith , that any body , though he be of an inferiour or superiour order , yea of none order at all , ( and as gulielmus durandus glossator raimundi , affirmeth , a woman , so she bless not the girdle , or the garment , but the person of the bewitched ) hath power to exercise the order of an exorcist or conjuror , even as well as any priest may say mass in an house unconsecrated . but that is ( saith m. mal. ) rather through the goodness and licence of the pope , than through the grace of the sacrament . nay , there are examples set down , where some being bewitched were cured ( as m. mal. taketh it ) without any conjuration at all . marry there were certain pater nosters , aves , and credoes said , and crosses made ; but they are charmes , they say , and no conjurations : for , they say , that such charms are lawful , because there is no superstition in them , &c. and it is worthy my labour to shew you how papists define superstition , and how they expound the difinition thereof . superstition ( say they ) is a religion observed beyond measure ; a religion practised with evill and unperfect circumstances . also , whatsoever usurpeth the name of religion , through humane tradition , without the popes authority , is superstitious : as to add or joyn any hymnes to the mass , to interrupt any diriges , to abridge any part of the creed in the singing thereof , or to sing when the organs go , and not when the quire singeth , not to have one to help the priest to mass , and such like , &c. these popish exorcists do many times forget their own rules . for they should not directly , in their conjurations call upon the devil ( as they do ) with intreaty , but with authority and commandement . neither should they have in their charms and conjurations any unknown names . neither should there be ( as alwayes there is ) any falshood contained in the matter of the charm of conjuration , as ( say they ) old women have in theirs , when they say , the blessed virgin passed over jordan , and then s. steven met her and asked her , &c. neither should they have any other vain characters , but the cross ( for those are the words ) and many other such cautions have they , which they observe not ; for they have made it lawful elsewhere . but thomas their chief pillar proveth their conjuring and charms lawful by s. mark , who saith , signa eos qui crediderunt ; and , in nomine meo damonia ejicient , &c. whereby he also proveth that they may conjure serpents : and there he taketh pains to prove , that the words of god are of as great holiness as the reliques of saints ; whereas ( in such respect as they mean ) they are both alike , and indeed nothing worth . and i can tell them further , that so they may be carryed , as either of them may do a man much harm either in body or soul . but they prove this by s. augustine , saying , non est minus verbum dei , quam corpus christi : whereupon they conclude thus , by all mens opinions it is lawful to carry about reverently the reliques of saints ; ergo , it is lawful against evill spirits , to invocate the name of god every way ; by the pater noster , the ave , the nativity , the passion , the five wounds , the title triumphant , by the seven words spoken on the cross , by the nails , &c. and there may be hope reposed in them . yea , they say , it is lawful to conjure all things , because the devil may have power in all things . and first , alwayes the person or thing , wherein the devil is , must be exorcised , and then the devil must be conjured . also they affirm , that it is as expedient to consecrate and conjure pottage and meat , as water and salt , or such like things . the right order of exorcism in rebaptism of a person possessed or bewitched , requireth that exsufflation and abrenunciation be done toward the west . item , there must be erection of hands , confession , profession , oration , benediction , imposition of hands , denudation and unction , with holy oyl after baptism , communion and induition of the surplis . but they say that this needeth not , where the bewitched is exorcised ; but that the bewitched be first confessed , and then to hold , a candle in his hand , and in stead of a surplis , to tye about his bare body a holy candle of the length of christ , or of the cross whereupon he dyed , which for mony may be had at rome . ergo ( saith m. mal. ) this may be said , i conjure thee peter or barbara being sick , but regenerate in the holy water of baptism , by the living god , by the true god , by the holy god , by the god which redeemed thee with his pretious blood , that thou mayst be made a conjured man , that every fantasie and wickedness of diabolical deceipt do avoid and depart from thee , and that every unclean spirit be conjured through him that shall come to judge the quick and the dead , and the world by fire , amen . oremus , &c. and this conjuration with oremus , and a prayer , must be thrice repeated , and at the end alwayes must be said , ergo maledicte diabole recognosce sententiam tuam , &c. therefore cursed divell know thy sentence , &c. and this order must alwayes be followed : and finally , there must be diligent search made , in every corner , and under every coverlet and pallet , and under every threshold of the doors , for instruments of witchcraft ; and if any be found , they must straightway be thrown into the fire . also , they must change all their bedding , their cloathing , and their habitation ; and if nothing be found , the party that is to be exorcised or conjured , must come to the church rath in the morning ; and the holier the day is , the better , specially our lady day . and the priest , if he be shriven himself and in perfect state , shall do the better therein : and let him that is exorcised , hold a holy candle in his hand , &c. alwayes provided , that the holy water be thrown upon him , and a stoal put about his neck , with deus in adjutorium , and the letany , with invocation of saints : and this order may continue twice a week , so as ( say they ) through multiplication of intercessors , or rather intercessions , grace may be obtained , and favour procured . there is also some question in the romish church , whether the sacrament of the altar is to be received before or after the exorcism ? item , in shrift , the confessor must learn whether the party be not excommunicate , and so for want of absolution , endureth this vexation . thomas sheweth the difference between holy-water and conjuration , saying , that holy-water driveth the devil away from the external and outward parts ; but conjurations from the internal and inward parts ; and therefore unto the bewitched party both are to be applyed . chap. xxxiv . the seven reasons , why some are not rid of the devil with all their popish conjurations ; why there were no conjurors in the primitive church ; and why the devil is not so soon cast out of the bewitched as of the possessed . the reason why some are not remedied for all their conjurations , the papists say is for seven causes : first , for that the faith of the standers by is naught : secondly , for that theirs that present the party is no better : thirdly , because of the sins of the bewitched : fourthly , for the neglecting of meet remedies : fifthly , for the reverence of virtues going out into others : sixthly , for the purgation : seventhly , for the merit of the party bewitched . and lo , the first four are proved by matthew the . and mark the . when one presented his son , and the multitude wanted faith , and the father said , lord help my incredulity , or unbelief . whereupon was said , oh faithless and perverse generation , how long shall i be with you ? and where these words were written , and jesus rebuked him , &c. that is to say , say they , the possessed or bewitched for his sins : for by the neglect of due remedies it appeareth that there were not with christ good and perfect men : for the pillars of the faith , to wit , peter , james and john were absent . neither was there fasting and praying , without the which that kind of devils could not be cast out . for the fourth point , to wit , the fault of the exorcist in faith may appear , for that afterwards the disciples asked the cause of their impotency therein : and jesus answered , it was for their incredulity , saying , thut if they had as much faith as a grain of mustard seed , they should move mountains , &c. the fift is proved by vitas patrum , the lives of the fathers , where it appeareth that s. anthony could not do that cure , when his scholar paul could do it , and did it . for the proof of the sixth excuse it is said , that though the fault be taken away thereby , yet it followeth not that alwayes the punishment is released . last of all , it is said , that it is possible that the devil was not conjured out of the party before baptism by the exorcist ; or the midwife hath not baptized him well , but omitted some part of the sacrament . if any object , there was no exorcist in the primitive church ; it is answered , that the church cannot now erre . and s. gregory would never have instituted it in vain . and it is a general rule , that who or whatsoever is newly exorcised , must be rebaptized , as also such as walk or talk in their sleep ; for ( say they ) call them by their names , and presently they wake , or fall if they climb ; whereby it is gathered that they are not truly name in baptism . item , they say , it is somewhat more difficult to conjure the devil out of one bewitched , then out of one possessed ; because in the bewitched he is double ; in the other single . they have a hundred such beggerly , foolish and frivolous notes in this behalf . chap. xxxv . other gross absurdities of witchmongers in this matter of conjurations . surely i cannot see what difference or distinction the witchmongers do put between the knowledge and power of god and the devil ; but that they think , if they pray , or rather talk to god till their hearts ake , he never heareth them ; but that the devil doth know every thought and imagination of their minds , and both can and also will do any thing for them . for if any that meaneth good faith with the devil , read certain conjurations , he cometh up ( they say ) at a trice . marry if another that hath no intent to raise him , read or pronounce the words , he will not stirr . and yet , j. bodin confesseth , that he is afraid to read such conjurations as john wierus reciteth , lest ( belike ) the devil would come up and scratch him with his foul long nails . in which sort , i wonder that the devil dealeth with none other then witches and conjurors . i for my part have read a number of their conjurations , but never could see any devils of theirs , except it were in a play. but the devil ( belike ) knoweth my mind ; to wit , that i would be loth to come within the compass of his claws . but lo , what reason such people have , bodin , bartholomeus , spineus , sprenger , and institor , &c. do constantly affirm , that witches are to be punished with more extremity than conjurors , and sometimes with death , when the other are to be pardoned doing the same offence ; because ( say they ) the witches make a league with the devil , and so do not conjurors . now if conjurors make no league by their own confession , and devils indeed know not our cogitations ( as i have sufficiently proved ) then would i weet of our witchmongers the reason ( if i read the conjuration and performe the ceremony ) why the devil will not come at my call ? but oh absurd credulity ! even in this point many wise and learned men have been and are abused : whereas , if they would make experience , or duly expend the cause , they might be soon resolved ; specially when the whole art and circumstance is so contrary to gods word , as it must be false , if the other be true . so as you may understand , that the papists do not only by their doctrin , in books and sermons , teach and publish conjurations , and the order thereof , whereby they may induce men to bestow , or rather cast away their money upon masses and suffrages for their souls ; but they make it also a parcel of their sacrament of orders ( of the which number a conjuror is one ) and insert many forms of conjurations into their divine service ; and not only into their pontificals , but into their masse-books ; yea , into the very canon of the masse . chap. xxxvi . certain conjurations taken out of the pontifical , and out of the missal . but see yet a little more of popish conjurations , and confer them with the other . in the * pontifical you shall find this conjuration , which the other conjurours use as solemnly as they ; i conjure thee thou creature of water , in the name of the fa ✚ ther , of the so ✚ n , and of the holy ✚ ghost , that thou drive away the devil from the bounds of the just , that he remain not in the dark corners of this church and altar ✚ . you shall find in the same title , these words following , to be used at the hollowing of churches . there must a cross of ashes be made upon the pavement , from one end of the church to the other , one handful broad ; and one of the priests must write on the one side thereof the greek alphabet , and on the other side the latin alphabet . durandus yieldeth this reason thereof , to wit , it representeth the union in faith of the jews and gentiles : and yet well agreeing to himself , he saith even there , that the cross reaching from the one end to the other ; signifieth , that the people , which were in the head , shall be made the tail . a conjuration written in the masse-book . fol. . i conjure thee o creature of salt , by god , by the god ✚ that liveth , by the true ✚ god , by the holy ✚ god , which by elizacus the prophet commanded , that thou shouldest be thrown into the water , that it thereby might be made whole and sound , that thou salt [ here let the priest look upon the salt ] mayst be conjured for the health of all believers , and that thou be to all that take thee , health both of body and soul : and let all phantasies and wickedness , or diabolical craft or deceipt , depart from the place whereon it is sprinkled ; as also every unclean spirit , being conjured by him that judgeth both the quick and the dead by fire . resp . amen . then followeth a prayer to be said , without dominus vobiscum ; but yet with oremus : as followeth : oremus . almighty and everlasting god , we humbly desire thy clemency [ here let the priest look upon the salt ] that thou wouldest vouchsafe , through thy piety , to bl ✚ ess and sanc ✚ tifie this creature of salt , which thou hast given for the use of mankind , that it may be to all that receive it , health of mind and body ; so as whatsoever shall be touched thereby , or sprinkled therewith , may be void of all uncleanness , and all resistance of spiritual iniquity , through our lord. amen . what can be made but a conjuration of these words also , which are written in the canon , or rather in the saccaring of masse ? this holy commixtion of the body and blood of our lord jesus christ , let it be made to me , and to all the receivers thereof , health of mind and body , and a wholesome preparative for the deserving and receiving of everlasting life , through our lord jesus . amen . chap. xxxvii . that popish priests leave nothing unconjured ; a form of exercism for incense . although the papists have many conjurations , so as neither water , nor fire , nor bread , nor wine , nor wax , nor tallow , nor church , nor church-yard , nor altar , nor altar-cloth , nor ashes , nor coals , nor bells , nor bell-ropes , nor copes , nor vestments , nor oyl , nor salt , nor candle , nor candlestick , nor beds , nor bed-staves , &c. are without their form of conjuration ; yet i will , for brevity , let all pass , and end here with incense , which they do conjure in this sort . ✚ i conjure thee most filthy and horrible spirit , and every vision of our enemy , &c. that thou go and depart from out of this creature of frankincense , with all thy deceipt and wickedness that this creature may be sanctified ; and in the name of our lord ✚ jesus ✚ christ ✚ that all they that taste , touch , or smell the same , may receive the virtue and assistance of the holy ghost , so as wheresoever this incense or frankincense shall remain , that there thou in no wise be so bold as to approach or once presume or attempt to hurt ; but what unclean spirit soever thou be , that thou with all thy craft and subtilty avoid and depart , being conjured by the name of god the father almighty , &c. and that wheresoever the fume or smoke thereof shall come , every kind and sort of devils may be driven away , and expelled ; as they were at the increase of the liver of fish , which the archangel raphael male , &c. chap. xxxviii . toe rules and laws of popish exorcists and other conjurors all one ; with a confutation of their whole power : how s. martin conjured the devill . the papists , you see , have their certain general rules and laws , as to abstain from sin , and to fast , as also otherwise to be clean from all pollutions , &c. and even so likewise have the other conjurors . some will say that papists use divine service , and prayers ; even so do common conjurors ( as you see ) even in the same papistical form , no whit swarving from theirs in faith and doctrin , nor yet in ungodly and unreasonable kinds of petitions . methinks it may be a sufficient argument to overthrow the calling up and miraculous works of spirits , that it is written , god only knoweth and searcheth the hearts , and only worketh great wonders . the which argument being prosecuted to the end , can never be answered ; in so much as that divine power is required in that action . and if it be said , that in this conjuration we speak to the spirits , and they hear us , and therefore need not know our thoughts and imaginations : i first ask them , whether king bael , or amaymon , which are spirits raigning in the furthest regions of the east ( as they say ) may hear a conjurors voyce , which calleth for them , being in the extreamest parts of the west ; there being such noises interposed , where perhaps also they may be busie , and set to work on the like affairs ? secondly , whether those spirits be of the same power that god is , who is everywhere , filling all places , and able to hear all men at one instant ? &c. thirdly , whence cometh the force of such words as raise the dead , and command devils ? if sounds do it , then may it be done by a taber and a pipe , or any other instrument that hath no life : if the voyce do it , then may it be done by any beasts or birds : if words , then a parret may do it : if in mans words only , where is the force , in the first , second , or third syllable ? if in syllables , then not in words : if in imaginations , then the devil knoweth our thoughts . but all this stuffe is vain and fabulous . it is written , all the generations of the earth were healthful , and there is no poyson of destruction in them . why then do they conjure wholesome creatures , as salt , water , &c. where no divels are ? god looked upon all his works , and saw they were all good . what effect ( i pray you ) had the seven sons of sceva , which is the great objection of witchmongers ? they would needs take upon them to conjure devils out of the possessed . but what brought they to pass ? yet that was in the time whilest god suffered miracles commonly to be wrought . by that you may see what conjurors can do . where is such a promise to conjurors or witches , as is made in the gospel to the faithful ? where it is written , in my name thay shall cast out devils , speak with new tongues ; if they shall drink any deadly thing , it shall not hurt them ; they shall take away serpents , they shall lay hands on the sick , and they shall recover . according to the promise , this grant of miraculous working was performed in the primitive church , for the confirmation of christs doctrin , and the establishing of the gospel . but as in another place i have proved , the gift thereof was but for a time , and is now ceased ; neither was it ever made to papist , witch , or conjuror . they take upon them to call up and cast out devils ; and to undo with one devil , that which another devil hath done . if one devil could cast out another , it were a kingdom divided , and could not stand . which argument christ himself maketh ; and therefore i may the more boldly say , even with christ , that they have no such power : for , * besides him there is no saviour ; † none can deliver out of his hand . who but he can declare , set in order , appoint , and tell what is to come ? he destroyeth the tokens of soothsayers , and maketh the conjecturers fools , &c. he declareth things to come ; and so cannot witches . there is no help in inchanters and soothsayers , and other such vain sciences : for , devils are cast out by the finger of god ; which matthew calleth , the spirit of god ; which is , the mighty power of god , and not by the virtue of the bare name only , being spoken or pronounced ; for then might every wicked man do it . and simon magus needed not then to have proffered money to have bought the power to do miracles and wonders ; for he could speak and pronounce the name of god , as well as the apostles . indeed they may soon throw out all the devils that are in frankincense , and such like creatures , wherein no devils are : but neither they , nor all their holy-water , can indeed cure a man possessed with a devil , either in body or mind , as christ did . nay , why do they not cast out the devil that possesseth their own souls ? let me hear any of them all speak with new tongues ; let them drink but one dram of a potion which i will prepare for them ; let them cure the sick by laying on of hands ( though witches take it upon them , and witchmongers believe it ) and then i will subscribe unto them . but if they which repose such certainty in the actions of witches and conjurors , would diligently note their deceit , and how the scope whereat they shoot is money ( i mean not such witches as are falsly accused , but such as take upon them to give answers , &c. as mother bungie did ) they should apparently see the cosenage : for they are abused , as are many beholders of juglers , which suppose they do miraculously , that which is done by sleight and subtilty . but in this matter of witchcrafts and conjurations , if men would rather trust their own eyes , then old wives tales and lies , i dare undertake this matter would soon be a ta perfect point ; as being easier to be perceived than jugling . but i must needs confess , that it is no great marvel , though the simple be abused therein , when such lies concerning those matters are maintained by such persons of account , and thrust into their divine service . as for example : it is written , that s. martin thrust his fingers into ones mouth that had a divel within him , and used to bite folk ; and then did bid him devour them if he could : and because the devil could not get out at his mouth , being stopt with s. martins fingers , he was fain to run out at his fundament . o stinking lye ! chap. xxxix . that it is ashame for papists to believe other conjurors doings , their own being of so little force . hippocrates his opinion herein . and still methinks papists ( of all others ) which indeed are most credulous , and do most maintain the force of witches charms , and of conjurors cosenages , should perceive and judge conjurors doings to be void of effect : for when they see their own stuffe , as holy-water , salt , candles , &c. conjured by their holy bishop and priests , and that in the words of consecration or conjuration ( for so * their own doctors term them ) they adjure the water , &c. to heal , not only the souls infirmity , but also every malady , hurt , or ach of the body ; and do also command the candles , with the force of their authority and power , and by the effect of all their holy words , not to consume ; and yet neither soul nor body any thing recover , nor the candles last one minute the longer : with what face can they defend the others miraculous workes , as though the witches and conjurors actions were more effectual then their own ? hippocrates being but a heathen , and not having the perfect knowledge of god , could see and perceive their cosenage and knavery well enough , who saith , they which boast so , that they can remove or help the infections of diseases , with sacrifices , conjurations , or other magical instruments or means , are but needy fellows , wanting living ; and therefore refer their words to the devil , because they would seem to know somewhat more than the common people . it is marvel that papists do affirm , that their holy-water , crosses , or bugs-words have such virtue and violence , as to drive away devils ; so as they dare not approach to any place or person besmeared with such stuffe ; when as it appeareth in the gospel , that the devil presumed to assault and tempt christ himself : for the devil indeed most earnestly busieth himself to seduce the godly ; as for the wicked , he maketh reckoning and just accompt of them as of his own already . but let us go on forward in our refutation . chap. xl. how conjurors have beguiled witches ; what books they carry about to procure credit to their art ; wicked assertions against moses and joseph . thus you see that conjurors are no small fools : for whereas witches being poor and needy , go from door to door for relief , have they never so many toads or cats at home , or never so much hogs-dung and charvil about them , or never so many charmes in stone ; these conjurors ( i say ) have gotten them offices in the church of rome , whereby they have obtained authority and great estimation . and further to add credit to that art , these conjurors carry about at this day , books entituled under the names of adam , abel , toby , and enoch ; which enoch they repute the most divine fellow in such matters . they have also among them books of zachary , paul , honorius , cyprian , jerome , jeremy , albert , and thomas : also , of the angels , riziel , razael , and raphael ; and doubtless these were such books as were said to have been burnt in the lesser asia . and for their further credit they boast , that they must be and are skilful and learned in these arts , to wit , ars almadel , ars notoria , ars bulaphiae , ars arthephii , ars pomena , ars revelationis , &c. yea , these conjurors in corners stick ( with justine ) to report and affirm , that joseph who was a true figure of christ that delivered and redeemed us , was learned in these arts , and thereby prophesied and expounded dreams ; and that those arts came to him from moses , and finally from moses to them : which thing both pliny and tacitus affirm of moses . also strabo in his cosmographie maketh the very like blasphemous report ; and likewise apollonius molon , possidonius , lysimachus and appian term moses both a magician and a conjuror , whom eusebius confuteth with many notable arguments : for moses differed as much from a magician , as truth from falshood , and piety from vanity ; for in truth , he confounded all magick , and made the world see , and the cunningest magicians of the earth confess , that their own doings were but illusions , and that his miracles where wrought by the finger of god. but that the poor old witches knowledge reacheth thus far , ( as danaus affirmeth it doth ) is untrue ; for their furthest fetches that i can comprehend , are but to fetch a pot of milk , &c. from their neighbours house , half a mile distant from them . chap. xli . all magical arts confuted by an argument concerning nero ; what cornelius agrippa and carolus gallus have written thereof , and proved by experience . surely nero proved all these magical arts to be vain and fabulous lyes , and nothing but cosenage and knavery . he was a notable prince , having gifts of nature enough to have conceived such matters , treasure enough to have imployed in the search thereof , he made no conscience therein , he had singular conferences thereabout , he offered , and would have given half his kingdom to have learned those things which he heard might be wrought by magicians ; he procured all the cunning magicians in the world to come to rome , he searched for books also , and all other things necessary for a magician ; and never could find any thing in it but cosenage and legierdemain . at length he met with one tiridates , the great magician , who having with him all his companions , and fellow magicians , witches , conjurors and coseners , invited nero to certain magical banquets and exercises ; which when nero required to learn , he ( to hide his cosenage ) answered that he would not , nor could not teach him , though he would have given him his kingdom . the matter of his refusal ( i say ) was , least nero should espy the cosening devices thereof . which when nero conceived , and saw the same , and all the residue of that art to be vain , lying and ridiculous , having only shadows of truth , and that their arts were only venefical , he prohibited the same utterly , and made good and strong laws against the use and practises thereof , as pliny and others do report . it is marvel that any man can be so much abused , as to suppose that satan may be commanded , compelled , or tyed to the power of man ; as though the devil would yield to man , beyond nature , that will not yield to god his creator , according to the rules of nature . and in so much as there be ( as they confess ) good angels as well as bad , i would know why they call up the angels of hell , and not call down the angels of heaven . but this they answer ( as agrippa saith ) good angels ( forsooth ) do hardly appear , and the other are ready at hand . here i may not omit to tell you how cornelius agrippa bewrayeth , detecteth , and defaceth this art of conjuration , who in his youth travelled into the bottom of all these magical sciences , and was not only a great conjuror and practiser thereof , but also wrote cunningly de occulta philosophia . howbeit afterwards in wiser age , he recanteth his opinions , and lamenteth his follies in that behalf , and discovereth the impiety and vanities of magicians , and inchanters , which boast they can do miracles ; which action is now ceased ( saith he ) and he assigneth them a place with jannes and jambres , affirming , that this art teacheth nothing but vain toyes for a shew . carolus gallus also saith , i have tryed oftentimes , by the witches and conjurers themselves , that their arts , ( especially those which do consist of charms , impossibilities , conjurations , and witchcrafts , whereof they were wont to boast ) to be meer foolishness , doting lyes and dreams . i for my part can say as much , but i delight not to alleadge mine own proofs and authorities ; for that mine adversaries will say they are partial , and not indifferent . chap. xlii . of solomons conjurations , and of the opinion conceived of his cunning and practice therein . it is affirmed by sundry authors , that solomon was the first inventer of those conjurations ; and thereof josephus is the first reporter , who in his first book de judaeorum antiquitatibus , cap. . rehearseth soberly this story following ; which polydore virgil , and many other repeat verbatim , in this wise , and seem to credit the fable , whereof there is scant a true word . solomon was the greatest philosopher , and did , philosophize about all things , and had the full and perfect knowledge of all their properties : but he had that gift given from above to him , for the profit and health of mankind ; which is effectual against devils . he made also inchantments wherewith diseases are driven away ; and left divers manners of conjurations written , whereunto the devils giving place are so driven away , that they never return . and this kind of healing is very common among my country-men ; for i saw a neighbour of mine , one eleazer , that in the presence of vespasian and his sons , and the rest of the souldiers , cured many that were possessed with spirits . the manner and order of his cure was this . he did put unto the nose of the possessed a ring , under the seal whereof was inclosed a kind of root , whose vertue solomon declared , and the savour thereof drew the devil out at his nose ; so as down fell the man , and then eleazer conjured the devil to depart , and to return no more to him . in the mean time he made mention of solomon , reciting incantations of solomons own making . and then eleazer being willing to shew the standers by his cunning , and the wonderful efficacy of his art , did set not far from thence , a pot or bason full of water , and commended the devil that went out of the man , that by the overthrowing thereof , he would give a sign to the beholders , that he had utterly forsaken and left the man. which thing being done , none there doubted how great solomons knowledge and wisdom was . wherein a juggling knack was produced , to confirm a cogging cast of knavery or cosenage . another story of solomons conjuration i find cited in the sixt lesson , read in the church of rome upon s. margarets day , far more ridiculous than this . also peter lombarb , master of the sentences , and gratian his brother , the compiler of the golden decrees ; and durandus in his rationale divinorum , do all soberly affirm solomons cunning in this behalf ; and specially this tale ; to wit , that solomon inclosed certain thousand devils in a brazen bowl , and left it in a deep hole or lake , so as afterwards the babylonians found it , and supposing there had been gold or silver therein , brake it , and out flew all the devils , &c. and that this fable is of credit , you shall perceive , in that it is thought worthy to be read in the romish church , as parcel of their divine service . look in the lessons of the day of s. margaret the virgin , and you shall find these words verbatim ; which i the rather recite , because it serveth me for divers turns ; to wit , for solomons conjurations ; for the tale of the brazen vessel , and for the popes conjurations , which extended both to faith and doctrin , and to shew of what credit their religion is , that so shamefully is stained with lyes and fables . chap. xliii . lessons read in all churches , where the pope hath authority , on s. margarets day , translated into english , word for word . holy margaret required of god , that she might have a conflict face to face with her secret enemy the devil ; and rising from prayer , she saw a terrible dragon , that would have devoured her , but she made the sign of the cross , and the dragon burst in the midst . afterwards , she saw another man sitting like a niger , having his hands bound fast to his knees , she taking him by the hair of the head , threw him to the ground , and set her foot on his head ; and her prayers being made , a light shined from heaven into the prison where she was , and the cross of christ was seen in heaven , with a dove sitting thereon , who said , blessed art thou o margaret , the gates of paradise attend thy coming . then she giving thanks to god , said to the devil , declare to me thy name . the devil said , take away thy foot from my head , that i may be able to speak , and tell thee : which being done , the devil said , i am veltis , one of them whom solomon shut in the brazen vessel , and the babylonians coming , and supposing there had been gold therein , brake the vessel , and then we flew out , ever since lying in wait to annoy the just . but seeing i have recited a part other story , you shall also have the end thereof ; for at the time of her execution this was her prayer following : grant therefore o father , that whosoever writeth , readeth , or heareth my passion , or maketh memorial of me , may deserve pardon for all his sins : whosoever calleth on me , being at the point of death , deliver him out of the hands of his adversaries . and i also require , o lord , that whosoever shall build a church in the honour of me , or ministreth unto me any candles * of his just labour , let him obtain whatsoever he asketh for his health . deliver all women in travell that call upon me , from the danger thereof . her prayer ended , there were many great thunder-claps , and a dove came down from heaven , saying , blessed art thou o margaret the spouse of christ : such things as thou hast asked , are granted unto thee ; therefore come thou into everlasting rest , &c. then the hangman ( though she did bid him ) refused to cut off her head : to whom she said , except thou do it , thou canst have no part with me ; and then lo he did it , &c. but sithence i have been , and must be tedious , i thought good to refresh my reader with a lamentable story , depending upon the matter precedent , reported by many grave authors , word for word , in manner and form following . chap. xliv . a delicate story of a lombard , who by s. margarets example would needs fight with a real devil . there was ( after a sermon made , wherein this story of s. margaret was recited , for in such stuffe consisted not only their service , but also their sermons in the blind time of popery ; ) there was , i say , a certain young man being a lombard , whose simplicity was such , as he had no respect unto the commodity of worldly things , but did altogether affect the salvation of his soul , who hearing how great s. margarets triumph was , began to consider with himself , how full of sleights the devil was . and among other things thus he said , o that god would suffer , that the devil might fight with me hand to hand in visible form ! i would then surely in like manner overthrow him , and would fight with him till i had the victory . and therefore about the twelf hour he went out of the town , and finding a convenient place where to pray , secretly kneeling on his knees , he prayed among other things , that god would suffer the devil to appear unto him in visible form , that according to the example of s. margaret , he might overcome him in battell . and as he was in the midst of his prayers , there came into that place a woman with a hook in her hand , to gather certain herbs which grew there , who was dumb born . and when she came into the place , and saw the young man among the herbs , on his knees , she was afraid and waxed pale , and going back she roared in such sort , as her voyce could not be understood , and with her head and fists made threatning signes unto him . the young man seeing such an ill-favoured foul quean , that was for age decrepit and full of wrinkles , with a long body , lean of face , pale of colour , with ragged cloathes , crying very loud , and having a voyce not understandable , threatning him with the hook which she carryed in her hand ; he thought surely it had been no woman , but a devil appearing unto him in the shape of a woman , and thought god had heard his prayers . for the which causes he fell upon her lustily , and at length threw her down to the ground , saying , art thou come thou cursed devil , art thou come ? no , no , thou shalt not overthrow me in visible fight , whom thou hast often overcome in visible temptations . and as he spake these words , he caught her by the hair , and drew her about , beating her sometimes with his hands , sometimes with his heels , and sometimes with the hook so long , and wounded her so sore , that he left her a dying . at the noise whereof , many people came running unto them , and seeing what was done , they apprehended the young man , and thrust him into a vile prison . s. vincent , by virtue of his holiness , understanding all this matter , caused the body that seemed dead to be brought unto him , and thereupon ( according to his manner ) he laid his hand upon her , who immediately revived , and he called one of his chaplains to hear her confession . but they that were present , said to the man of god , that it were altogether in vain so to do , for that she had been from her nativity dumb , and could neither hear nor understand the priest , neither could in words confess her sins . notwithstanding , s. vincent bad the priest hear her confession , affirming , that she should very distinctly speak all things unto him . and therefore , whatsoever the man of god commanded , the priest did confidently accomplish and obey ; and as soon as the priest approached unto her , to hear her confession , she , whom all cathalonia knew to be dumb born , spake and confessed her self , pronouncing every word as distinctly , as though she had never been dumb . after her confession , she required the eucharist , and extream unction to be ministred unto her , and at length she commended her self to god ; and in the presence of all that came to see that miracle , she spak as long as she had any breath in her body . the young man that killed her being saved from the gallows by s. vincents means , and at his intercession , departed home into italy . this story last rehearsed is found in speculo exemplorum , and repeated also by robert carocul bishop of aquinas , and many others , and preached publickly in the church of rome . chap. xlv . the story of saint margaret proved to be both ridiculous and impious in every point . first , that the story of s. margaret is a fable , may be proved by the incredible , impossible , foolish , impious , and blasphemous matters contained therein , and by the ridiculous circumstance thereof . though it were cruelly done of her to beat the devil , when his hands was bound ; yet it was courteously done of her , to pull away her foot at his desire . he could not speak so long as she trod on his head , and yet he said , tread off , that i may tell you what i am . she saw the heavens open , and yet she was in a close prison . but her sight was very clear , that could see a little dove sitting upon a cross so far off . for heaven is higher than the sun , and the sun when it is nearest to us , is . miles from us . and she had a good pair of ears that could hear a dove speak so far off . and she had good luck , that s. peter , who ( they say ) is porter , or else the pope , who hath more doings than peter , had such before as to stay at the gates so long for her . solomon provided no good place , neither took good order with his brazen bowl . i marvel how they escaped that let out the devils . it is marvel also that they melted it not with their breath long before ; for the devils carry hell and hell fire about with them alwayes : in so much as ( they say ) they leave ashes evermore where they stand . surely she made in her prayer an unreasonable request , but the date of her patent is out ; for i believe that whosoever at this day shall burn a pound of good candles before her , shall be never the better , but three pence the worse . but now we may find in st. margarets life , who it is that is christs wife ; whereby we are so much wiser than we were before . but look in the life of s. katherine , in the golden legend , and you shall find that he was also marryed to s. katherine , and that our lady made the marriage , &c. an execellent authority for bigamie . here i will also cite another of their notable stories , or miracles of authority , and so leave shaming of them , or rather troubling you the readers thereof . neither would i have written these fables , but that they are authentick among the papists , and that we that are protestants may be satisfied , as well of conjurors and witches miracles , as of others ; for the one is as gross as the other . chap. xlvi . a pleasant miracle wrought by a popish priest . what time the waldenses heresies began to spring , certain wicked men , being upheld and maintained by diabolical vertue , shewed certain signs and wonders , whereby they strengthened and confirmed their heresies , and perverted in faith many faithful men ; for they walked on the water and were not drowned . but a certain catholick priest seeing the same , and knowing that true signs could not be joyned with false doctrine , brought the body of our lord , with the pix , to the water , where they shewed their power and vertue to the people , and said , in the hearing of all that were present , i conjure thee o devil , by him , whom i carry in my hands , that thou exercise not these great visions and phantasies by these men , to the drowning of this people . notwithstanding these words , when they walked still on the water , as they did before , the priest in a rage threw the body of our lord , with the pix , into the river , and by and by ; so soon as the sacrament touched the element , the phantasie gave place to the verity ; and they being proved and made false , did sink like lead to the bottom , and were drowned ; the pix with the sacrament immediately was taken away by an angel. the priest seeing all these things , was very glad of the miracle , but for the loss of the sacrament he was very pensive , passing away the whole night in tears and mourning : in the morning he found the pix with the sacrament upon the altar . chap. xlvii . the former miracle confuted , with a strange story of st. lucy . how glad sir john was now , it were folly for me to say . how would he have plagued the devil that threw his god in the river to be drowned ? but if other had had no more power to destroy the waldenses with sword and fire , than this priest had to drown them with his conjuring box and cosening sacraments , there should have been many a life saved . but i may not omit one fable , which is of authority , wherein though there be no conjuration expressed , yet i warrant you there was cosenage both in the doing and telling thereof . * you shall read in the lesson on saint lucies dayes , that she being condemned , could not be removed from the place with a teem of oxen , neither could any fire burn her , insomuch as one was fain to cut off her head with a sword , and yet she could speak afterward as long as she list . and this passeth all other miracles , except it be that which bodin and m. mal. recite out of nider , of a witch that could not be burned , till a scroll was taken away from where she hid it , betwixt her skin and flesh . chap. xlviii . of visions , noises , apparitions , and imagined sounds , and of other illusions of wandering souls , with a confutation thereof . many through melancholy do imagine , that they see or hear visions , spirits , ghosts , strange noises , &c. as i have already proved before , at large . many again through fear proceeding from a cowardly nature and complexion , or from an effeminate and fond bringing up , are timerous and afraid of spirits , and bugs , &c. some through imperfection of sight also are afraid of their own shadows , and ( as aristotle saith ) see themselves sometime as it were in a glass . and some through weakness of body have such imperfect imaginations . drunken men also sometimes suppose they see trees walk , &c. according to that which solomon saith to the drunkards , thine eyes shall see strange visions , and marvellous appearances . in all ages monks and priests have abused and bewitched the world with counterfeit visions ; which proceeded through idleness , and restraint of marriage , whereby they grew hot and lecherous , and therefore devised such means to compass and obtain their loves . and the simple people being then so superstitious , would never seem to mistrust , that such holy men would make them cuckholds , but forsook their beds in that case , and gave room to the clergy . item , little children have been so scared with their mothers maids , that they could never after endure to be in the dark alone , for fear of bugs . many are deceived by glasses through art perspective . many hearkening unto false reports , conceive and believe that which is nothing so . many give credit to that which they read in authors . but how many stories and books are written of walking spirits and souls of men , contrary to the word of god , a reasonable volum cannot contain . how common an opinion was it among the papists , that all souls walked on the earth , after they departed from their bodies ? in so much as it was in the time of popery a usual matter , to desire sick people on their death-beds , to appear to them after their death , and to reveal their estate . the fathers and ancient doctors of the church were too credulous herein , &c. therefore no marvel though the common simple sort of men , and least of all , that women be deceived herein . god in times past did send down visible angels and appearances to men ; but now he doth not so . through ignorance of late in religion , it was thought that every church-yard swarmed with souls and spirits : but now the word of god being more free , open , and known , those conceits and illusions are made more manifest and apparent ; &c. the doctors , councels , and popes , which ( they say ) cannot err , have confirmed the walking , appearing , and raising of souls . but where find they in scriptures any such doctrine ; and who certified them , that those appearances were true ? truly all they cannot bring to pass , that the lyes which have been spread abroad herein , should now begin to be true , though the pope himself subscribe , seal , and swear thereunto never so much . where are the souls that swarmed in times past ? where are the spirits ? who heareth their noises ? who seeth their visions ? where are the souls that made such moan for trentals , whereby to be eased of the pains in purgatory ? are they all gone into italy , because masses are grown dear here in england ? mark well this illusion , and see how contrary it is unto the word of god. consider how all papists believe this illusion to be true , and how all protestants are driven to say it is and was popish illusion . where be the spirits that wandered to have burial for their bodies ? for many of those walking souls went about their business . do you not think , that the papists shew not themselves godly divines , to preach and teach the people such doctrine ; and to insert into their divine service such fables as are read in the romish church , all scripture giving place thereto for the time ? you shall see in the lessons read there upon s. stevens day , that gamaliel nicodemus his kinsman , and abdias his son , with his friend s. steven , appeared to a certain priest , called sir lucian , requesting him to remove their bodies , and to bury them , in some better place ( for they had lien from the time of their death , until then , being in the reign of honorius the emperor ; to wit , four hundred years buryed in the field of gamaliel ) who in that respect said to sir lucian ; non mei solummodo causa solicitus sum , sed potius pro illis qui mecum sunt ; that is , i am not only careful for my self , but chiefly for those my friends that are with me . whereby the whole course may be perceived to be a false practice , and a counterfeit vision , or rather a lewd invention . for in heaven mens souls remain not in sorrow and care ; neither study they there how to compass and get a worshipful burial here in earth . if they did , they would not have foreslowed it so long ; now therefore let us not suffer our selves to be abused any longer , either with conjuring priests , or melancholical witches ; but be thankful to god that he hath delivered us from such blindness and error . chap. xlix . cardanus opinion of strange noises , how counterfeit visions grow to be credited ; of popish appearances ; of pope boniface . cardanus speaking of noises , among other things , saith thus ; a noise is heard in your house ; it may be a mouse , a cat , or a dog among dishes ; it may be a counterfeit , or a theif indeed , or the fault may be in your ears . i could recite a great number of tales , how men have even forsaken their houses , because of such apparitions and noises : and all hath been by meer and rank knavery . and wheresoever you shall hear , that there is in the night season such rumbling and fearful noises , be you well assured that it is flat knavery , performed by some that seemeth most to complain , and is least mistrusted . and hereof there is a very art , which for some respects i will not discover . the devil seeketh dayly as well as nightly whom he may devour , and can do his feats as well by day as night , or else he is a young devil , and a very bungler . but of all other coseners , these conjurers are in the highest degree , and are most worthy of death for their blasphemous impiety . but that these popish visions and conjurations used as well by papists , as by the popes themselves , were mere cosenages ; and that the tales of the popes recited by bruno and platina , of their magical devices , were but plain cosenages and knaveries , may appear by the history of bonifacius the eight , who used this kind of inchantment , to get away the popedom from his predecessor coelestinus . he counterfeited a voyce through a cane-reed , as though it had come from heaven , perswading him to yield up his authority of popeship , and to institute therein and bonifacius , a worthy man : otherwise he threatned him with damnation , and therefore the fool yielded it up accordingly to the said bonifacius , an. . of whom it was said ; he came in like a fox , lived like a woolf , and dyed like a dog. there be innumerable examples of such visions , which when they are not detected , go for true stories : and therefore when it is answered that some are true tales , and some are false , until they be able to shew forth before your eyes one matter of truth , you may reply upon them with this distinction ; to wit , visions tryed are false visions , undecided and untryed are true . chap. l. of the noise or sound of eccho , of one that narrowly escaped drowning thereby , &c. alas ! how many natural things are there so strange , as to many seem miraculous ; and how many counterfeit matters are there , that to the simple seem yet more wonderful ! cardane telleth of one comansis , who coming late to a rivers side , not knowing where to pass over , cryed out alowd for some body to shew him the foord : who hearing an eccho to answer according to his last word , supposing it to be a man that answered him and informed him of the way , he passed through a river , even there where was a deep whirl-pool , so as he hardly escaped with his life ; and told his friends , that the devil had almost perswaded him to drown himself . and in some places these noises of eccho are far more strange than other , specially at ticinum in italy , in the great hall , where it rendereth sundry and manifold noises or voyces , which seem to end so lamentably , as it were a man that lay a dying : so as few can be perswaded that it is the eccho , but a a spirit that answereth . the noise at winchester was said to be a very miracle , and much wondering was there at it , about the year . though indeed a meer natural noise ingendered of the wind , the concavity of the place , and other instrumental matters helping the sound to seem strange to the hearers ; specially to such as would add new reports to the augmentation of the wonder . chap. li. of theurgie , with a confutation thereof ; a letter sent to me concerning these matters . there is yet another art professed by these cosening conjurors , which some fond divines affirm to be more honest and lawful than necromancy , which is called theurgie ; wherein they work by good angels . howbeit , their ceremonies are altogether papistical and superstitious , consisting in cleanliness partly of the mind , partly of the body , and partly of things about and belonging to the body ; as in the skin , in the apparel , in the house , in the vessel and housholdstuffe , in oblations and sacrifices ; the cleanliness whereof they say , doth dispose men to the contemplation of heavenly things . they cite these words of esay for their authority ; to wit : wash your selves and be clean , &c. in so much as i have known divers superstitious persons of good account , which usually washed all their apparel upon conceits ridiculously . for uncleanliness ( they say ) corrupteth the air , infecteth man , and chaseth away clean sprits . hereunto belongeth the art of almadel , the art of paul , the art of revelations , and the art of notary , but ( as agrippa saith ) the more divine these arts seem to the ignorant , the more damnable they be . but their false assertions , their presumptions to work miracles , their characters , their strange names , their diffuse phrases , their counterfeit holiness , their popish ceremonies , their foolish words mingled with impiety , their barbarous and unlearned order of construction , their shameless practices , their paltery stuffe , their secret dealing , their beggarly life , their bargaining with fools , their cosening of the simple , their scope and drift for money , doth bewray all their art to be counterfeit cosenage . and the more throughly to satisfie you herein , i thought good in this place to insert a letter , upon occasion sent unto me , by one which at this present time lieth as a prisoner condemned for this very matter in the kings-bench , and reprieved by her majesties mercy , through the good mediation of a most noble and vertuous personage , whose honourable and godly disposition at this time i will forbear to commend as i ought . the person truly that wrote this letter seemeth unto me a good body , well reformed , and penitent , nor expecting any gains at my hands , but rather fearing to speak that which he knowetn further in this matter , lest displeasure might ensue and follow . the copy of a letter sent unto me r. s. by t. e. master of arts , and practiser both of physick , and also in times past , of certain vain sciences ; now condemned to die for the same : wherein he openeth the truth touching these deceits . master r. scot , according to your request , i have drawn out certain abuses worth the noting , touching the work you have in hand ; things which i my self have seen within these xxvi . years , among those which were counted famous and skilful in those sciences . and because the whole discourse cannot be set down , without nominating certain persons , of whom some are dead and some living , whose friends remain yet of great credit : in respect thereof , i knowing that mine enemies do already in number exceed my friends ; i have considered with my self , that it is better for me to stay my hand , than to commit that to the world , which may increase my misery more than relieve the same . notwithstanding , because i am noted above a great many others to have had some dealings in those vain arts and wicked practices ; i am therefore to signifie unto you , and i speak it in the presence of god , that among all those famous and noted practisers , that i have been conversant withall these xxvi . years , i could never see any matter of truth to be done in those wicked sciences , but only meer cosenings and illusions . and they whom i thought to be most skilful therein , sought to see some things at my hands , who had spent my time a dozen or fourteen years , to my great loss and hindrance , and could never at any time see any one truth , nor sparkle of truth therein . yet at this present i stand worthily condemned for the same ; for that contrary to my princes laws , and the law of god , and also to mine own conscience , i did spend my time in such vain and wicked studies and practices : being made and remaining a spectacle for all others to receive warning by . the lord grant i may be the last ( i speak it from my heart ) and i wish it , not only in my native countrey , but also through the whole face of the earth , specially among christians . for mine own part , i lament my time lost , and have repented me five years past : at which time i saw a book , written in the old saxon tongue , by one sir john malborn a divine of oxonford , three hundred years past , wherein he openeth all the illusions and inventions of those arts and sciences : a thing most worthy the noting . i left the book with the parson of slangham in sussex , where if you send for it in my name , yon may have it . you shall think , your labour well bestowed , and it shall greatly further the good enterprize you have in hand , and there shall you see the whole science throughly discussed , and all their illusions and cosenages deciphered at large . thus craving pardon at your hands for that i promised you , being very fearful , doubtful , and loth to set my hand or name under any thing that may be offensive to the world , or hurtful to my self , considering my case , except i had the better warrant from my l. of leicester , who is my very good lord , and by whom next under god ( her majestie only excepted ) i have been preserved ; and therefore loth to do any thing that may offend his lordship ears . and so i leave you worship to the lord keeping , who bring you and all your actions to good end and purpose , to gods glory , and to the profit of all christians . from the bench this . of march , . your worships poor and desolate friend and servant , t.e. i sent for this book of purpose , to the parson of slangham , and procured his best friends , men of great worship and credit , to deal with him , that i might borrow it for a time . but such is his folly and superstition , that although he confessed he had it , yet he would not lend it : albeit a friend of mine , being knight of the shire , would have given his word for the restitution of the same safe and sound . the conclusion therefore shall be this , whatsoever heretofore hath gone for currant , touching all these fallible arts , whereof hitherto i have written in ample sort , be now counted counterfeit , and therefore not to be allowed , no not by common sense , much less by reason , which should sift such cloaked and pretended practices , turning them out of their rags and patched clowts , that they may appear discovered , and shew themselves in their nakedness . which will be the end of every secret intent , privy purpose , hidden practice , and close device , have they never such shrowds and shelters for the time : and be they with never so much cautelousness and subtil circumspection clouded and shadowed , yet will they at length be manifestly detected by the light , according to that old rimed verse . quicquid nix celat , solis calor omne revelat . englished by abraham fleming : what thing soever snow doth hide , heat of the sun doth make it spide . and according to the verdict of christ , the true nazarite , who never told untruth , but who is the substance and ground-work of truth it self , saying , nihil est tam occultum quod non sit detegendum , nothing is so secret , but it shall be known and revealed . book xvi . chap. i. a conclusion , in manner of an epilogue , repeating many of the former absurdities of witchmongers conciets , confutation thereof , and of the authority of james sprenger , and henry institor , inquisitors and compilers of m. mal. hitherto you have had delivered unto you , that which i have conceived and gathered of this matter . in the substance and principal parts whereof i can see no difference among the writers hereupon , of what countrey , condition , estate , or religion soever they be ; but i find almost all of them to agree unconstancy , fables , and impossibilities ; scratching out of m. mal. the substance of all their arguments : so as their authors being disapproved , they must coin new stuffe , or go to their grandams maids to learn more old wives tales , whereof this art of witchcraft is contrived . but you must know that james sprenger , and henry institor , whom i have bad occasion to alledge many times , were co-partners in the composition of that profound and learned book called malleus maleficarum , and were the greatest doctors of that art : out of whom i have gathered matter and absurdity enough , to confound the opinions conceived of witchcraft ; although they were allowed inquisitors , and assigned by the pope , with the authority and commendation of all the doctors of the university of collen , &c. to call before them , to imprison , to condemn , and to execute witches ; and finally to seize and confiscate their goods . these two doctors , to maintain their credit , and to cover their injuries , have published those same monstrous lyes , which have abused all christendom , being spread abroad with such authority , as it will be hard to suppress the credit to their writings , be they never so ridiculous and false . which although they maintain and stir up with their own praises ; yet men are so bewitched , as to give credit unto them . for proof whereof i remember they write in one place of their said book , that by reason of their severe proceedings against witches , they suffered intolerable assaults , specially in the night , many times finding needles , sticking in their biggens , which were thither conveyed by witches charms : and through their innocency and holiness ( they say ) they were ever miraculously preserved from hurt . howbeit they affirm that they will not tell all , that might make to the manifestation of their holiness : for then should their own praise stink in their own mouths . and yet god knoweth their whole book containeth nothing but stinking lyes and popery . which ground-work and foundation how weak and wavering it is , how unlike to continue , and how slenderly laid , a child may soon discern and perceive . chap. ii by what means the common people have been made believe in the miraculous works of witches ; a definition of witchcraft , and a description thereof . the common people have been so assorted and bewitched , with whatsoever poets have faigned of witchcraft , either in earnest , in jest , or else in derision ; and with whatsoever lowd liers and coseners for their pleasures herein have invented , and with whatsoever tales they have heard from old doting women , or from their mothers maids , and with whatsoever the grandfool their ghostly father , or any other morrow-mass priest had informed them ; and finally with whatsoever they have swallowed up through tract of time , or through their own timerous nature or ignorant conceit , concerning these matters of hags and witches : as they have so setled their opinion and credit thereupon , that they think it heresie to doubt in any part of the matter ; specially because they find this word witchcraft expressed in the scriptures ; which is as to defend praying to saints , because sanctus , sanctus , sanctus is written , in te deum . and now to come to the definition of witchcraft , which hitherto i did defer and put off purposely , that you might perceive the true nature thereof , by the circumstances , and therefore the rather to allow of the same , seeing the variety of other writers . witchcraft is in truth a cosening art , wherein the name of god is abused , prophaned , and blasphemed , and his power attributed to a vile creature . in estimation of the vulgar people , it is a supernatural work , contrived between a corporal old woman , and a spiritual divel . the manner thereof is so secret , mystical , and strange , that to this day there hath never been any credible witness thereof . it is incomprehensible to the wise , learned or faithful , a probable matter to children , fools , melancholick persons and papists . the trade is thought to be impious . the effect and end thereof to be sometimes evil , as when thereby man or beast , grass , trees , or corn , &c. is hurt ; sometimes good ; as whereby sick folks are healed , theeves bewrayed , and true men come to their goods , &c. the matter and instruments wherewith it is accomplished , are words , charms , signs , images , characters , &c. the which words although any other creature do pronounce , in manner and form as they do , leaving out no circumstance requisite or usual for that action , yet none is said to have the grace or gift to perform the matter , except she be a witch , and so taken , either by her own consent , or by others imputation . chap. iii. reasons to prove that words and characters are but bables , and that witches cannot do such things as the multitude supposeth they can ; their greatest wonders proved trifles ; of a young gentleman cosened . that words , characters , images , and such other trinkets , which are thought so necessary instruments for witchcraft ( as without the which no such thing can be accomplished ) are but bables devised by coseners , to abuse the people withal , i trust i have sufficiently proved . and the same may be further and more plainly perceived by these short and compendious reasons following . first , in that the turks and infidels , in their witchcraft , use both other words , and other characters than our witches do , and also such as are most contrary . in so much as , if ours be bad , in reason theirs should be good . if their witches can do any thing , ours can do nothing . for as our witches are said to renounce christ , and despise his sacraments ; so do the other forsake mahomet and his laws , which is one large stept to christianity . it is also to be thought , that all witches are coseners ; when mother bungie , a principal witch , so reputed , tryed , and condemned of all men , and continuing in that exercise and estimation many years ( having cosened and abused the whole realm , in so much as there came to her , witchmongers from all the furthest parts of the land , she being in divers books set out with authority , registred and chronicled by the name of the great witch of rochester , and reputed among all men for the chief ring-leader of all other witches ) by good proof is found to be a meer cosener ; confessing in her death-bed freely , without compulsion or inforcement , that her cunning consisted only in deluding and deceiving the people : saving that she had ( towards the maintenance of her credit in that cosening trade ) some sight in physick and surgery , and the assistance of a friend of hers , called heron , a professor thereof . and this i know , partly of mine own knowledge , and partly by the testimony of her husband , and others of credit , to whom ( i say ) in her death-bed , and at sundry other times she protested these things ; and also that she never had indeed any material spirit or devil ( as the voyce went ) nor yet knew how to work any supernatural matter , as she in her life time made men believe she had and could do . the like many be said of one t. of canterbury , whose name i will not literally discover , who wonderfully abused many in these parts , making them think he could tell where any thing lost became , with divers other such practices , whereby his fame was farr beyond the others . and yet on his death-bed he confessed , that he knew nothing more then any other , but by sleight and devices , without the assistance of any devil or spirit , saving the spirit of cosenage : and this did he ( i say ) protest before many of great honesty , credit , and wisdom , who can witness the same , and also gave him good commendations for his godly and honest end . again , who will maintain , that common witchcrafts are not cosenages , when the great and famous witchcrafts , which had stoln credit not only from all the common people , but from men of great wisdom and authority , are discovered to be beggerly sleights of cosening varlots : which otherwise might and would have remained a perpetual objection against me . were there not * three images of late years found in a dunghil , to the terrour and astonishment of many thousands ? in so much as great matters were thought to have been pretended to be done by witchcraft . but if the lord preserve those person ; ( whose destruction was doubted to have been intended thereby ) from all other the lewd practices and attempts of their enemies , i fear not , but they shall easily withstand these and such like devices , although they should indeed be practised against them . but no doubt , if such bables could have brought those matters of mischief to pass , by the hands of traitors , witches , it papists we should long since have been deprived of the most excellent jewel and comfort that we enjoy in this world . howbeit , i confess , that the fear , conceit , and doubt of such mischievous pretences may breed inconvenience to them that stand in aw of the same . and i wish , that even for such practices , though they never can or do take effect , the practisers be punished with all extremity ; because therein is manifested a traiterous heart to the queen , and a presumption against god. but to return to the discovery of the foresaid knavery and witchcraft . so it was that one old cosenor wanting money , devised or rather practised ( for it is a stale device ) to supply his want , by promising a young gentleman , whose humor he thought would that way be well served , that for the sum of forty pounds he would not fail by his cunning in that art of witchcraft , to procure unto him the love of any three women whom he would name , and of whom he should make choice at his pleasure . the young gentleman being abused with his cunning devices , and too hastily yielding to that motion , satisfied this cunning mans demand of money . which , because he had it not presently to disburse , provided for him at the hands of a friend of his . finally , this cunning man made the three puppets of wax . &c. leaving nothing undone that appertained to the cosenage , until he had buried them , as you have heard . but i omit to tell what ado was made hereof , and also what reports and lies were bruited ; as what white dogs and black dogs there were seen in the night season passing through the watch , maugre all their force and preparation against them ! &c. but the young gentleman , who for a little space remained in hope mixed with joy and love , now through tract of time hath those his felicities powdred with doubt and despair . for instead of atcheiving his love , he would gladly have obtained his money . but because he could by no means get either the one or the other ( his money being in hucksters handling , and his sute in no better forwardness ) he revealed the whole matter , hoping by that means to recover his money ; which he neither can yet get again , nor hath payed it where he borrowed . but till trial was had of his simplicity , or rather folly herein , he received some trouble himself hereabout , though now dismissed . chap. iv. of one that was so bewitched that he could read no scriptures but canonical , of a divel that could speak latine , a proof that witchcraft is flat cosenage . here i may aptly insert another miracle of importance , that happened within the compass of a childs remembrance , which may induce any reasonable body to conceive , that these supernatural actions are but fables and cosenages . there was one , whom for some respects i name not , that was taken blind , deaf , and dumb , so as no physitian could help him . that man ( forsooth ) though he was ( as is said ) both blind , dumb , and deaf , yet could he read any canonical scriptures ; but as for apocrypha , he could read none : wherein a gods name consisted the miracle ? but a leaf of apocrypha being extraordinarily inserted among the canonical scriptures , he read the same as authentick ; wherein his knavery was bewrayed . another had a devil , that answered men to all questions . marry her devil could understand no latine , and so was she ( and by such means all the rest may be ) bewrayed . indeed our witching writers say , that certain devils spaek only the language of that countrey where they are resiant , as french , or english , &c. furthermore in my conceit , nothing proveth more apparently that witchcraft is cosenage , and that witches instrument are but ridiculous bables , and altogether void of effect ; than when learned and godly divines in their serious writings , produce experiments as wrought by witches , and by devils at witches commandements : which they expound by miracles , although indeed meer trifles . whereof they conceive amiss , being overtaken with credulity . chap. v. of the divination of the sive and sheers , and by the book and key , hemingius his opinion thereof confuted ; a bable to know what is a clock ; of certain jugling knacks ; manifold reasons for the overthrow of witches and conjurors , and their cosenages ; of the devils transformations of ferrum candens , &c. to pass over all the fables , which are vouched by the popish doctors , you shall hear the words of n. heminguis , whose zeal and learning otherwise i might justly commend : howbeit i am sorry and ashamed to see his ignorance and folly in this behalf . neither would i have bewrayed it , but that he himself , among other absurdities concerning the maintenance of witches omnipotency , hath published it to his great discredit . popish priests ( saith he ) as the chaldaeans used the divination by sive and sheers for the detection of theft , do practice with a psalter and a key fastened upon the . psalm , to discover a thief , and when the names of the suspected persons are orderly put into the pipe of the key , at the reading of these words of the psalm [ if thou suwest a theef , thou didst consent unto him ] the book will wagge and fall out of the fingers of them that hold it , and he whose name remaineth in the key must be the theef . hereupon hemingius inferreth , that although conjuring priests and witches bring not this to pass by the absolute words of the psalm , which tend to a far other scope ; yet satan doth nimbly , with his invisible hand , give such a twitch to the book , as also in the other case , to the sive and the sheers , that down falls the book and key , sive and sheers , upstarts the theef , and away runneth the devil laughing , &c. but alas , hemingius is deceived , as not perceiving the conceit , or rather the deceit thereof . for where he supposeth those actions to be miraculous , and done by a devil , they are in truth meer bables wherein consisteth not so much as legierdemain . for every carter may conceive the sleight hereof ; because the book and key , sive and sheers , being stayed up in that order , by natural course of necessity must within that space ( by means of the air , and the pulse beating at the singers end ) turn and fall down . which experience being known to the witch and conjuror , she or he do form and frame their prophesse accordingly ; as whosoever maketh proof thereof shall manifestly perceive it . by this art , practice , or experience , you shall know what it is a clock , if you hold between your finger and your thumb a thred of six or seven inches long , unto the other end whereof is tyed a gold ring , or some such like thing ; in such sort as upon the beating of your pul●● , and the moving of the ring , the same may strike upon either side of a goblet or glass . these things are ( i confess ) witchcraft , because the effect or event proceedeth not of that cause which such coseners say , and others believe they do . as when they lay a medicine for the ague , &c. to a childs wrists , they also pronounce certain words or charms , by vertue whereof ( they say ) the child is healed ; whereas indeed the medicine only doth the feat . and this is also a silly jugglers knack , which wanteth legier demain , whom you shall see to thrust a pin , or small knife , through the head and brain of a chicken or pullet , and with certain mystical words seem to cure him ; whereas , though no such words were spoken , the chicken would live , and do well enough , as experience teacheth and declareth . again , when such as have maintained the art and profession of conjuring , and have written thereupon most cunningly , have published recantations , and confessed the deceits thereof , as cornelius agrippa did , why should we defend it ? also , when heathen princes , of great renown , authority and learning , have searched with much industry and charge , the knowledge and secrecy of conjuration and witchcraft , and finally found by experience all to be false and vain that is reported of them , as nero , julianus apostata , and valence did ; why should we seek for further trial , to prove witchcraft and conjuration to be cosenage ? also , when the miracles imputed unto them , exceed in quantity , quality and number , all the miracles that christ wrought here upon earth , for the establishing of his gospel , for the confirmation of our faith , and for the advancement of his glorious name ; what good christian will believe them to be true ? and when christ himself saith ; the works that i do , no man else can accomplish ; why should we think that a foolish old woman can do them all , and many more ? also , when christ knew not these witches , nor spake one word of them in all time of his being here upon earth , having such necessary occasion ( if at least wise they with their familiars could do as he did by the spirit of god , as is constantly affirmed ) why should we suppose that they can do as they say , but rather that they are deceivers ? when they are fain to say , that witches wrought not in that art , all those thirty three years that christ lived , and that there were none in jobs time , and that the cosening oracles are now ceased ; who seeth not they are witless , and madde fools that maintain it ? when all the mischiefs are accomplished by poysons and natural means , which they affirm to be brought to pass by words , it manifesteth to the world their cosenage . when all the places of scripture , which witchmongers allow for the proof of such witches , are proved to make nothing for their purpose , their own fables and lies deserve small credit . when one of the chief points in controversie ; to wit , execution of witches , is grounded upon a false translation ; namely , you shall not suffer a witch to live , ( which is in latine veneficam non retinelitis in vita ) where the word in every mans ear soundeth to be a poysoner , rather than a worker of miracles , and so interpreted by the seventy interpreters , josephus , and almost all the rabbins which were hebrews born : why should any of their interpretations or allegations be trusted , or well accounted of ? when working of miracles is ceased , and the gift of prophesie also ; so as the godly through invocation of the holy spirit , cannot perform such wonderful things , as these witches and conjurors by the invocation of devils and wicked spirits undertake , and are said to do ; what man that knoweth and honoureth god , will be so infatuate as to believe these lies , and so prefer the power of witches and devils , before the godly indued with god holy spirit ? when many printed books are published , even with authority , in confirmation of such miracles wrought by those coseners , for the detection of witchcraft ; and in fine , all is not only found false , and to have been accomplished by cosenage , but that there hath been therein a set purpose to defame honest matrons , as to make them be thought to be witches : why should we believe bodin , m. mal. &c in their cosening tales and fables ? when they say , that witches can flie in the air , and come●●n at a little coan , or a hole in a glass-window , and steal away sucking children , and hurt their mothers ; and yet when they are brought into prison , they cannot escape out of the grate , which is far bigger ; who will not condemn such accusations or confessions to be frivolous , & c ? when ( if their assertions were true ) concerning the devils usual taking of shapes , and walking , talking , conferring , hurting , and all manner of dealing with mortal creatures , christs argument to thomas had been weak and easily answered ; yea the one half , or all the whole world might be inhabited by devils ; every poor mans house might be hired over his head by a devil , he might take the shape and favour of an honest woman , and play the witch ; or of an honest man , and play the thief ; and so bring them both , or whom he list to the gallows : who seeth not the vanity of such assertions ? for then the devil might , in the likeness of an honest man commit any criminal offence ; as lavater in his nineteenth chapter do spectris , reporteth of a grave wise magistrate in the territory of tigurie , who affirmed , that as he and his servant went through certain pastures , he espyed in the morning , the devil in likeness of one whom he knew very well , wickedly dealing with a mare . upon the sight whereof he immediately went to that fellows house , and certainly learned there , that the same person went not out of his chamber that day . and if he had not wisely bolted out the matter , the good honest man ( saith he ) had surely been cast into prison , and put on the rack , &c. the like story we read of one canegunda , wife to henry the second emperor of that name , in whose chamber the devil ( in the likeness of a young man , with whom she was suspected to be too familiar in court ) was often seen coming in and out . howbeit she was purged by the tryal candentis ferri , and proved innocent ; for she went upon glowing iron unhurt , &c. and yet solomon saith , may a man carry fire in his bosom , and his clothes not be burned ? or can a man go upon coals , and his feet net be scorched ? and thus might the devil get him up into the pulpit , and spread heresies , as i doubt not but he doth in the mouth of wicked preachers , though not so grossely as is imagined and reported by the papist and witchmongers . and because it shall not be said that i belie them , i will cite a story credibly reported by their chiefest doctors , namely , james sprenger , and henry institor , who say as followeth , even word for word . chap. vi. how the devil preached good doctrin in the shape of a priest , how he was discovered , and that it is a shame ( after confutation of the greater witchcrafts ) for any man to give credit to the lesser points thereof . on a time the devil went up into a pulpit , and there made a very catholick sermon : but a holy priest coming to the good speed , by his holiness perceived that it was the devil . so he gave good ear unto him , but could find no fault with his doctrin . and therefore so soon as the sermon was done , he called the devil unto him , demanding the cause of his sincere preaching ; who answered : behold , i speak the truth , knowing that while men be hearers of the word , and not followers , god is the more offended , and my kingdom the more inlarged . and this was the strangest device ( i think ) that ever any devil used : for the apostles themselves could have done no more . again , when with all their familiars , their ointments , &c. whereby they ride invisibly , nor with all their charms , they can neither convey themselves from the hands of such as lay wait for them ; nor can get out of prison , that otherwise can go in and out at a mouse-hole ; nor finally cap save themselves from the gallows , that can transubstantiate their own and other bodies into flies or fleas , &c. who seeth not , that either they lie , or are belyed in their miracles ? when they are said to transfer their neighbours corn into their own ground , and yet are perpetual beggers , and cannot inrich themselves , either with money or otherwise : who is so foolish as to remain longer in doubt of their supernatural power ? when never any yet from the beginning of the world till this day , hath openly shewed any other trick , conceit , or cunning point of witchcraft , than legierdemain or cosenage , who will tarry any longer for further tryal ? when both the common law and also the injunctions do condemn prophesying , and likewise false miracles , and such as believe them in these days , who will not be afraid to give credit to those knaveries ? when hereby they make the devil to be a god that heareth the prayers , and understandeth the minds of men : who will not be ashamed , being a christian , to be so abused by them ? when they that do write most frankly of these matters , except lying sprenger and institor , have never seen any thing herein ; insomuch that the most credible proof that bodin bringeth of his wonderful tales of witchcraft , is the report of his host at an alehouse where he baited : who will give further ear unto these incredible fables ? when in all the new-testament , we are not warned of these bodily appearances of devils , as we are of his other subtilties , &c. who will be afraid of their bugs ? when no such bargain is mentioned in the scriptures , why should we believe so incredible and impossible covenants , being the ground of all witchmongers religion , without the which they have no probability in the rest of their foolish assertions ? when as , if any honest mans conscience be appealed unto , he must confess he never saw tryal of such witchcraft or conjuration to take effect , as is now so certainly affirmed : what conscience can condemn poor souls that are accused wrongfully , or believe them that take upon them impiously to do or work those impossible things ? when the whose course of the scripture is utterly tepugnant to these impossible opinions , saving a few sentences , which nevertheless rightly understood , releive them nothing at all : who will be seduced by their fond arguments ? when as now that men have spied the knavary of oracles , and such pelf , and that there is not one oracle in the world remaining ; who cannot perceive that all the residue heretofore of those devices , have been cosenages , knaveries , and lyes ? when the power of god is so impudently transferred to a base creature , what good christian can abide to yield unto such miracles wrought by fools ? when the old women accused of witchcraft , are utterly insensible , and unable to say for themselves ; and much less to bring such matters to pass , as they are accused of : who will not lament to see we extremity used against them ? when the foolisher sort of people are always most mistrustful of hurt by witchcraft , and the simplest and dotingest people mistrusted to do the hurt : what wise man will not conceive all to be but folly ? when it were an easie matter for the devil , if he can do as they affirm , to give them great store of money , and make them rich , and doth it not ; being a thing which would procure him more disciples than any other thing in the world ; the wise must needs condemn the devil of folly , and the witches of peevishness , that take such pains , and give their souls to devil to be tormented in hell fire , and their bodies to the hangmen to be trussed on the gallows , for nichels in a bag . chap. vii . a conclusion against witchcraft , in manner and form of an induction . by this time all kentish-men know ( a few fools excepted ) that robin-goodfellow is a knave . all wisemen understand that witches miraculous enterprises , being contrary to nature , probability and reason , are void of truth or possibility . all protestants perceive , that popish charms , conjuration , execrations , and benedictions are not effectual , but be toys and devices only to keep the people blinde , and to inrich the clergy . all christians see , that to confess witches do as they say , were to attribute to a creature the power of the creator . all children well brought up conceive and spie , or at the least are taught , that juglers miracles do consist of legierdemain and confederacy . the very heathen people are driven to confess , that there can be no such conference between a spiritual devil and a corporal witch , as is supposed ; for no doubt , all the heathen would then have every one his familiar devil ; for they , would make no conscience to acquaint themselves with a devil , that are not acquainted with god. i have dealt , and conferred with many ( marry i must confess papists for the most part ) that maintain every point of these absurdities . and surely i allow better of their judgments , than of others , unto whom some part of these cosenages are discovered and seen : and yet concerning the residue , they remain as they were before , specially being satisfied in the highest and greatest parts of conjuring and cosening ; to wit , in popery , and yet will be abused with beggerly jugling and witchcraft . chap. viii . of natural witchcraft or fascination . but because i am loth to oppose my self against all the writers herein , or altogether to discredit their stories , or wholly to deface their reports , touching the effects of fascination or witchcraft ; i will how set down certain parts thereof , which although i my self cannot admit , without some doubts , difficulties and exceptions , yet will i give free liberty to others to believe them , if they list ; for that they do not directly oppugn my purpose . many great and grave authors write , and many fond writers also affirm , that there are certain families in africa , which with their voices bewitch whatsoever they praise , insomuch as , if they commend either , plant , corn , infant , horse , or any other beast , the same presently withereth , decayeth and dyeth . this mystery of witchraft is not unknown or neglected of out witchmongers , and superstitious fools here in europe . but to shew you examples neer home here in england , as though our voyce had the like operation ; you shall not hear a butcher of horse-courser cheapen a bullock or a jade , but if he buy him not , he saith , god save him ; if he do forget it , and the horse or bullock chance to dye , the fault is imputed to the chapman . certainly the sentence is godly , if it do proceed from a faithful and godly mind ; but if it be spoken as a superstitious charm , by those words and syllables to compound with the fascination and misadventure of unfortunate words , the phrase is wicked and superstitious , though there were farr greater shew of godliness than appeareth therein chap. ix . of inchanting or bewitching eyes . many writers agree with virgil & theocritus in the effect of bewitching eyes , affirming that in scythia there are women called bithiae , having two bals or rather blacks in the apple of their eyes . and as didymus , reporteth , some have in the one eye two such bals , and in the other the image of a horse . these ( forsooth ) with their angry looks do bewitch and hurt not only young lambs , but young children . there be other that retain such venom in their eyes , and send it forth by beams and streams so violently , that therewith they annoy not only them with whom they are conversant continually ; but also all other whose company they frequent , of what age , strength or complexion soever they be , as cicero , plutarch , philarchus , and many others give out in their writings . this fascination ( saith john baptista porta neapolitanus ) though it begin by touching or breathing , is alwayes accomplished and finished by the eye , as an extermination or expulsion of the spirits through the eyes , approaching to the heart of the bewitched , and infecting the same , &c. whereby is cometh to pass , that a child , or a young man endued with a clear , whole , subtil and sweet blood , yieldeth the like spirits , breath , and vapours springing from the purer blood of the heart . and the lightest and finest spirits , ascending into the highest parts of the head , do fall into the eyes , and so are from thence sent forth , as being of all other parts of the body the most clear , and fullest of veins and pores , and with the very spirit or vapour proceeding thence , is conveyed out as it were by beams and streams a certain fiery force ; whereof he that beholdeth sore eyes shall have good experience . for the poyson and disease in the eye infecteth the air next unto it , and the same proceedeth further , carrying with it the vapour and infection of the corrupted blood , with the contagion whereof the eyes of the beholders are most apt to be infected . by this same means it is thought that the cockatrice depriveth the life , and a wolf taketh away the voyce of such as they suddenly meet withal and beholds . old women , in whom the ordinary course of nature faileth in the office of purging their natural monthly humors , shew also some proof hereof . for ( as the said j. b.p.n. reporteth , alledging aristotle for his author ) they leave in a looking-glass a certain froth , by means of the gross vapours proceeding out of their eyes , which cometh so to pass , because those vapours or spirits , which so abundantly come from their eyes , cannot pierce and enter into the glass , which is hard and without pores , and therefore resisteth : but the beams which are carryed in the chariot of conveyance of the spirits , from the eyes of one body to another , do pierce to the inward parts , and there breed infection , whilest they search and seek for their proper region . and as these beams and vapours do proceed from the heart of the one , so are they turned into blood about the heart of the other , which blood disagreeing with the nature of the bewitched party , infeebleth the rest of his body , and maketh him sick ; the contagion whereof so long continueth as the distempered blood hath force in the members . and because the infection is of blood , the feaver or sickness will be continual ; whereas if it were of choler , or flegm , it would be intermittent or alterable . chap. x. of natural witchcraft for love , &c. but as there is fascination and witchcraft by malicious and angry eyes unto displeasure ; so are there witching aspects , tending contrariwise to love , or at the least , to the procuring of good will and liking . for if the fascination or witchcraft be brought to pass or provoked by the desire , by the wishing and coveting any beautiful shape or favour , the venom is strained through the eyes , though it be from a far , and the imagination of a beautiful form resteth in the heart of the lover , and kindleth the fire where it is afflicted . and because the most delicate , sweet , and tender blood of the beloved doth there wander , his countenance is there represented shining in his own blood and cannot there be quiet ; and is so haled from thence , that the blood of him that is wounded , reboundeth and slippeth into the wounder , according to the saying of lucretius the poet to the like purpose and meaning in these verses ; idque petit corpus , mens unda est saucia amore , namque omnes plerunque cadunt in vulnus , & illam emicat in patem sanguis , unde icimur ictu ; et si comminus est , os tum ruber occupat humor . englished by abraham fleming , and to that body 't is rebounded , from whence the mind by love is wounded , for in a manner all and some , into that wound of love do come , and to that part the blood doth flee from whence with stroke we stricken bee ; if hard at hand , and near in place , then ruddy colour fils the face . thus much may seem sufficient touching this matter of natural magick ; whereunto though much more may be annexed , yet for the avoiding of tediousness , and for speedier passage to that which remaineth , i will break off this present treatise . and now somewhat shall be said concerning devils and spirits in the discourse following . the contents of the chapters in the sixteen fore-going books . book i. chap. i. an impeachment of witches power in meteors and elementary bodies , tending to the rebuke of such as attribute too much unto them . page . chap. ii. the inconvenience growing by mens credulity herein , with a reproof of some church-men , which are inclined to the common conceived opinion of witches omnipotency , and a familiar example thereof . page . chap. iii. who they be that are called witches , with a manifest declaration of the cause that moveth men so commonly to think , and witches themselves to believe that they can hurt children , cattel , &c. with words and imaginnations : and of cosening witches . page . . chap. iv. what miraculous actions are imputed to witches by witchmongers , papists , and poets , page . chap. v. a confutation of the common conceived opinion of witches and witchcraft , and how detestable a sin it is to repair to them for counsel or help in time of affliction . page . chap. vi. a further confutation of witches miraculous and omnipotent power , by invincible reasons and authorities , with disswasions from such fond credulity . ibid. chap. vii . by what means the name of witches becometh so famous , and how diverssly people be opinioned concerning them and their actions . page . chap. viii . causes that move as well witches themselves , as others , to think that they can work impossibilities , with answers to certain objections : where also their punishment by law is touched . page . chap. ix . a conclusion of the first book , wherein is foreshewed the tyrannical cruelty of witchmongers and inquisitors , with a request to the reader to peruse the same . page . book ii. chap. i. what testimonies and witnesses are allowed to give evidence against reputed witches , by the report and allowance of the inquisitors themselves , and such as are special writers herein . page . chap. ii. the order of examination of witches by the inquisitors . ibid. chap. iii. matters of evidence against witches . page . chap. iv. confessions of witches , whereby they are condemned . page . chap. v. presumptions , whereby witches are condemned . ibid. chap. vi. particular interrogatories used by the inquisitors against witches . page . chap. vii . the inquisitors tryal of weeping by conjuration . page . chap. viii . certain cautions against witches , and of their tortures to procure confession . ibid. chap. ix . the fifteen crimes laid to the charge of witches , by witchmongers , specially by bodin , in demonomania . page . chap. x. a confutation of the former surmised crimes patched together by bodin , and the only way to escape the inquisitors hands . page . chap. xi . the opinion of cornelius agrippa concerning witches , of his pleading for a poor woman accused of witchcraft , and how he convinced the inquisitors . page . chap. xii . what the fear of death and feeling of torments may force one to do , and that it is no marvel though witches condemn themselves by their own confessions so tyrannically extorted . page . book iii. chap. i. the witches bargain with the devil , according to m. mal. bodin , nider , daneus , psellus , erastus , hemingius , cumanus , aquinas , bartholomeus , spineus , &c. page chap. ii. the order of the witches homage done ( as it is written by lewd inquisitors and peevish witchmongers ) to the devil in person : of their songs and dances , and namely of lavolta , and of other ceremonies , also of their excourses . page . chap. iii. how witches are summoned to appear before the devil , of their riding in the air , of their accompts , of their conference with the devil , of his supplies , and their conference , of their farewell and sacrifices , according to daneus , psellus , &c. page . chap. iv. that there can no real league be made with the devil the first author of the league , and the weak proofs of the adversaries for the same . ibid. chap. v. of the private league , a notable table of bodin concerning a french lady , with a confutation . page . chap. vi. a disproof of their assemblies , and of their bargain . page . chap. vii . a confutation of the objection concerning witches confession . page . chap. viii . what folly it were for witches to enter into such desperate peril , and to endure such intolerable torments for no gain or commodity , and how it comes to pass that witches are overthrown by their confessions . page . chap. ix . how melancholy abuseth old women , and of the effects thereof by sundry examples . page . chap. x. that voluntary confession may be untruly made , to the undoing of the confessors , and of the strange operation of melancholy , proved by a familiar and late example . page . chap. xi . the strange and divers effects of melancholy , and how the same humor abounding in witches , or rather old women , filleth them full of marvellous imaginations , and that their confessions are not to be credited . page . chap. xii . a confutation of witches confessions , especially concerning the league . page . chap. xiii . a confutation of witches confessions , concerning making of tempests and rain ; of the natural cause of rain , and that witches or devils have no power to do such things . page . chap. xiv . what would ensue , if witches confessions or witchmongers opinions were true , concerning the effects of witchcraft , inchantments , &c. page . chap. xv. examples of foreign nations , who in their wars used the assistance of witches ; of eybiting witches in ireland , of two archers that shot with familiars . page . chap. xvi . authors condemning the fantastical confessions of witches , and how a popish doctor taketh upon him to disprove the same . page . chap. xvii . witchmongers reasons to prove that witches can work wonders ; bodin's tale of a friseland priest transported , that imaginations proceeding of melancholy do cause illusions . page . chap. xviii . that the confession of witches is insufficient in civil and common law to take away life . what the sounder divines , and decrees of councels determin in this case . ibid. chap. xix . of four capital crimes objected against witches , all fully an swered and confuted as frivolous , page . chap. xx. a request to such readers as loath to hear or read filthy and bawdy matters ( which of necessity are here to be inserted ) to pass over eight chapters . page . book iv. chap. i. of witchmongers opinions concerning evil spirits , how they frame themselves in more excellent sort than god made us . page . chap. ii. of bawdy incubus and succubus , and whether the action of venery may be performed between witches and devils , and when witches first yielded to incubus . ibid. chap. iii. of the devils visible and invisible dealing with witches in the way of lechery . page . chap. iv. that the power of generation is both outwardly and inwardly impeached by witches , and of divers that had their genitals taken from them by witches , and by the same means again restored . page . chap. v. of bishop sylvanus his leachery opened and covered again ; how maids having yellow hair are most cumbred with incubus , how married men are bewitched to use other mens wives , & to refuse their own . page . chap. vi. how to procure the dissolving of bewitched love ; also to enforce a man ( how proper soever he be ) to love an old hag : and of a bawdy tricky of a priest in gelderland . ibid. chap. vii . of divers saints and holy persons , which were exceeding bawdy and lecherous , and by certain miraculous means became chast . page . chap. viii . certain popish and magical cures for them that are bewitched in their privities . ibid. chap. ix . a strange cure done to one that was molested with incubus . page . chap. x. a confutation of the former follies touching incubus , which by examples and proofs of like stuffe is shewed to be flat knavery , wherein the carnal copulation with spirits is overthrown . page . chap. xi . that incubus is a natural disease with remedies for the same , besides , magica . cures herewithal expressed . page . chap. xii . the censure of g. chaucer , upon the knavery of incubus . page . book v. chap. i. of transformations , ridiculous examples brought by the adversaries for the confirmation of their foolish doctrin . page . chap. ii. absurd reasons brought by bodin , and such others , for confirmation of transformations . page . chap. iii. of a man turned into an ass , and returned again unto a man by one of bodins witches : s. agust . opinion thereof . page . chap. iv. a summary of the former fable with a refutation thereof , after due examination of the same . page . chap. v. that the body of a man cannot be turned into the body of a beast by a witch , is proved by strong reasons , scriptures , and authorities . page . chap. vi. the witchmongers objections concerning nebuchadnezzar answered , and their error concerning lycanthropia confuted . page . chap. vii . a special objection answered concerning transportations , with the consent of divers writers thereupon . page . chap. viii . the witchmongers objection concerning the history of job answered . page . chap. ix . what several sorts of witches are mentioned in the scriptures , and how the word witch is there applyed . page . book vi. chap. i. the exposition of this hebrew word chasaph , wherein is answered the objection contained in exod. . to wit , thou shalt not suffer a witch to live , and of simon magus , act. . page . chap. ii. the place of denteronomie expounded , wherein are recited all kind of witches ; also their opinions confuted , which hold that they can work such miracles as are imputed unto them . page . chap. iii. that women have used poysoning in all ages more then men , and of the inconvenience of poysoning . page . chap. iv. of divers poysoning practices , otherwise called veneficia , committed in italy , genua , millen , wittenberge , also how they were discovered and executed . page . chap. v. a great objection answered concerning this kind of witchcraft called veneficium . page . chap. vi. in what kind of confections that witchcrafty , which is called veneficium , consisteth : of love-cups , and the same confuted by poets . ibid. chap. vii . it is proved by more credible writers , that love-cups rather ingender death through venom , than love by art ; and with what toys they destroy cattel , and procure love . page . chap. viii . j. bodin triumphing against j. wier , overtaken with false greek , and false interpretation thereof . page . book vii . chap. i. of the hebrew word ob , what it signifieth , where it is found , of pythonisses called ventriloquae , who they be , and what their practices are , experience and examples thereof shewed . page . chap. ii. how the lewd practice of the pythonist of westwel came to light , and by whom she was examined ; and that all her diabolical speech was but ventriloquie and plain cosenage , which it proved by her own confession . page . chap. iii. bodin's stuffe concerning the pythonist of endor , with a true story of a counterfeit dutchman . page . chap. iv. of the great oracle of apollo the pythonist , and how men of all sorts have been deceived , and that even the apostles have mistaken the nature of spirits , with an unanswerable argument , that spirits can take no shapes . page . chap. v. why apollo was called pytho , whereof those witches were called pythonists , gregory his letter to the devil . page . chap. vi. apollo , who was called pytho , compared to the rood of grace , gregories letter to the devil confuted . page . chap. vii . how divers great clarks and good authors have been abused in this matter of spirits through false reports , and by means of their credulity , have published lies , which are confuted by arist . and the scrip. ibid. chap. viii . of the witch of endor , and whether she accomplished the raising of samuel truly , or by deceit , the opinion of some divines hereupon . page . chap. ix . that samuel was not raised indeed , and how bodin and all papists dote herein , and that souls cannot be raised by witchcraft . page . chap. x. that neither the devil nor samuel was raised , but that it was a meer cosenage , according to the guise of our pythonists . page . chap. xi . the objection of the witchmongers concerning this place fully answered , and what circumstances are to be considered for the understanding of this story , which is plainly opened from the beginning of sam. to the . verse . ibid. chap. xii . , , . sam. . expounded ; wherein is shewed that saul was cosened and abused by the witch , and that samuel was not raised , is proved by the witches own talk . page . . chap. xiii . the residue of sam. . expounded ; wherein is declared how cunningly this witch brought saul resolutely to believe that she raised samuel ; what words are used to colour the cosenage , and how all might also be wrought by ventriloquie . page . chap. xiv . opinions of some learned men , that samuel was indeed raised , not by the witches art or power , but by the special miracle of god ; that there are no such visions in these our days , and that our witches cannot do the like . page . chap. xv. of vain apparitions , how people have been brought to fear bugs , which is partly reformed by preaching of the gospel ; the true effect of christs miracles . page . chap. xvi . witches miracles compared to christs ; that god is the creator of all things ; of apollo , and of his names and portraiture . page . book viii . chap. i. that miracles are ceased . page . chap. ii. that the gift of prophesie is ceased . page . chap. iii. that oracles are ceased . page . chap. iv. a tale written by many grave authors , and believed by many wise men of the devils death . another story written by papists , and beleived of all catholikes , approving the devils honesty , conscience , and courtesie . page . chap. v. the judgment of the ancient fathers touching oracles , and their abolishment , and that they be now transferred from delphos to rome . page . chap. vi. where and wherein coseners , witches , and priests were wont to give oracles , and to work their feats . page . book ix . chap. i. the hebrew word kasam expounded , and how far a christian may conjecture of things to come . page . chap. ii. proofs by the old and new testament that certain observations of the weather are lawful . page . chap. iii. that certain observations are indifferent , certain ridiculous , and certain impious ; whence that cunning is derived of apollo , end of aruspices . ibid. chap. iv. the predictions of soothsayers and lewd priests , the prognostications of astronomers and physitians allowable ; divine prophesies holy and good . page . chap. v. the diversity of true prophets ; of urim , and the prophetical use of the twelve pretious stones contained therein ; of the divine voice called eccho . page . chap. vi. of prophesies conditional , whereof the prophesies in the old testament do intreat , and by whom they were published ; witchmongers answers to the objections against witches supernatural actions . ibid. chap. vii . what were the miracles expressed in the old testament ; and what are they in the new testament ; and that we are not now to look for any more miracles . page . book x. chap. i. the interpretation of the hebrew word onen ; of the vanity of dreams , and divinations thereupon . page . chap. ii. of divine , natural , and casual dreams , with the different causes and effects . ibid. chap. iii. the opinion of divers old writers touching dreams , and how they vary in noting the causes thereof . page . chap. iv. against interpreters of dreams ; of the ordinary cause of dreams ; hemingius opinion of diabolical dreams ; the interpretation of dreams ceased . ibid. chap. v. that neither witches , nor any other , can either by words or herbs , thrust into the mind of a sleeping man , what cogitations or dreams they list ; and whence magical dreams come . page . chap. vi. how men have been bewitched , cosened , or abused by dreams to dig and search for money . page . chap. vii . the art and order to be used in diging for money , revealed by dreams ; how to procure pleasant dreams ; of morning and midnight dreams . ibid. chap. viii . sundry receipts and ointments , made and used for the transportation of witches , and other miraculous effects ; an instance thereof reported and credited by some that are learned . ibid. chap. ix . a confutation of the former follies , as well concerning ointments , dreams , &c. as also the assembly of witches , and of their consultations and bankets at sundry places , and all in dreams . page . chap. x. that most part of prophesies in the old testament were revealed in dreams , that we are not now to look for such revelations ; of some who have dreamt of that which hath come to pass ; that dreams prove contrary ; nebuchadnezzar's rule to know a true expositor of dreams . page . book . xi . chap. i. the hebrew word nahas expounded ; of the art of augury , who invented it ; how slovenly a science it is ; the multitude of sacrifices and sacrificers of the heathen , and the causes thereof . page . chap. ii. of the jews sacrifice to moloch ; a discourse thereupon , and of purgatory . ibid. chap. iii. the canibals cruelty ; of popish sacrifices exceeding in tyranny the jews or gentiles . page . chap. iv. the superstition of the heathen about the element of fire , and how it grew in such reverence among them ; of their corruptions , and that they had some inkling of the godly fathers doings in that behalf . ibid. chap. v. of the roman sacrifices ; of the estimation they had of augury ; of the law of the twelve tables . page . chap. vi. colledges of angurers , their office , their number , the signification of augury , that the practisers of that art were coseners , their profession , their places of exercise , their apparel , their superstition . ibid. chap. vii . the times and seasons to exercise augury , the manner and order thereof ; of the ceremonies thereunto , belonging . page . chap. viii . upon what signs and tokens augurers did prognosticate ; observations touching the inward and outward parts of beasts , with notes of beasts behaviour in the slaughter-house . ibid. chap. ix . a confutation of augury ; plato his reverend opinion thereof ; of contrary events , and false predictions . page . chap. x. the cosening art of sortilege or lotary , practised especially by the egyptian vagabonds ; of allowed lots ; of pythagoras his lot , &c. ibid. chap. xi . of the cabbalistical art consisting of traditions and unwritten verities learned without bock , and of the division thereof . page . chap. xii . when , how , and in what sort sacrifices were first ordained , and how they were prophaned ; and how the pope corrupteth the sacraments of christ . page . chap. xiii . of the objects whereupon the augurers used to prognosticate , with certain cautions and notes . page . chap. xiv . the division of augury ; persons admittable into the colledges of augury ; of their superstition . ibid. chap. xv. of the common peoples fond and sustitious collections and observations . page . chap. xvi . how old writers vary about the matter , the manner , and the means , where things augurifical are moved . page . chap. xvii . how ridiculous an art augury is ; how cato mocked it ; aristotle's reason against it ; fond collections of augurers ; who allowed , and who disallowed it . page . chap. xviii . fond distinctions of the heathen writers concerning augury . page . chap. xix . of natural and casual augury , the one allowed , and the other disallowed . ibid. chap. xx. a confutation of casual augury which is meer witchcraft , and upon what uncertainty those divinations are grounded . ibid. chap. xxi . the figure-casters are witches ; the uncertainty of their art , and of their contradictions ; agrippa's sentence against . judicial astrologie . page . chap. xxii . the subtilty of astrologers to maintain the credit of their art ; why they remain in credit : certain impieties contained in astrologers assertions . page . chap. xxxiii . who have power to drive away devils with their only presence , who shall receive of god whatsoever they ask in prayer , who shall obtain everlasting life by means of constellations , as nativity-casters affirm . page . book xii . chap. i. the hebrew word haber expounded , where also the supposed secret force of charms and inchantments is shewed , and the efficacy of words is divers wayes declared . page . chap. ii. what is forbidden in scriptures concerning witchcraft , of the operation of words , the superstition of the cabalists and papists , who createth substances ; to imitate god in some cases is presumption ; words of sanctification . ibid. chap. iii. what effect and offence witches charms bring ; how unapt witches are , and how unlikely to work those things which they are thought to do : what would follow if those things were true which are laid to their charge . page . chap. iv. why god forbad the practice of witchcraft : the absurdity of the law of the twelve tables , whereupon their estimation in miraculous actions is grounded ; of their wonderous works . page . chap. v. an instance of one arraigned upon the law of the twelve tables , whereby the said law is proved ridiculous ; of two witches that could do wonders . ibid. chap. vi. laws provided for the punishment of such witches that work miracles , whereof some are mentioned ; and of certain popish laws published against them . page . chap. vii . poetical authorities commonly alledged by witchmongers , for the proof of witches miraculous actions , and for confirmation of their supernatural power . page . chap. viii . poetry and popery compared in inchantments ; popish witchmongers have more advantage herein than protestants . page . chap. ix . popish periapts , amulets and charms , agnus dei , a wastcote of proof , a charm for the falling-evil , a writing brought to s. leo from heaven by an angel ; the vertues of s. saviours epistle ; a charm against theeves ; a writing found in christs wounds ; of the cross , &c. ibid. a charm against shot , or a wastcote of proof . . against the falling-evil , ibid. a popish periapt or charm , which must never be said , but carryed about one against theeves . another amulet . . a papistical charm . a charm found in the canon of the mass . other papistical charms . a charm of the holy cross . . a charm taken out of the primer . page . chap. x. how to make holy-water , and the vertues thereof : s. rufin's charm ; of the wearing and bearing of the name of jesus ; that the sacrament of confession , and the eucharist is of as much efficacy as other charms , and magnified by l. varus . ibid. chap. xi . of the noble balm used by moses , apishly counterfeited in the church of rome . page . chap. xii . the opinion of ferrarius touching charms , periapts , appensions , amulets , &c. of homerical medicines , of constant opinion , and the effects thereof . ibid. chap. xiii . of the effects of amulets , the drift of argerius ferrarius in the commendation of charms , &c. four sorts of homerical medicines , and the choice thereof ; of imagination . page . chap. xiv . choice of charms against the falling-evil , the biting of a mad dog , the stinging of a scorpion , the toothach , for a woman in travel , for the kings-evil , to get a thorn out of any member , or a bone , out of ones throat : charms to be said fasting , or at the gathering hearbs ; for sore eyes , to open locks , against spirits , for the bots in a horse , and specially for the duke of alba's horse ; for sowre wines , &c. . for the falling-evil . ibid. against the biting of a mad dog. . against the biting of a scorpion . against the toothach . a charm to release a woman in travel . to heal the king or queens-evil , or any other soreness in the throat . a charm read in the romish church upon s. blaze's day , that will fetch a thorn out of any place of ones body . a bone out of the throat , &c. lect. . ibid. a charm for the headach . . a charm to be said each morning by a witch fasting , or at least before she go abroad . another charm that witches use at the gathering of their medicinable hearbs . an old womans charm , wherewith she did much good in the countrey , and grew famous thereby , ibid. another like charme . ibid. a charme to open locks . a charme to drive away spirits that haunt any house . a pretty charme or conclusion for one possessed . another to the same effect ibid. another charme or witchcraft for the same , ibid. a charme for the bots in a horse , ibid. a charme against vinegar page . . chap. xv. the inchanting of serpents and snakes ; objections answered concerning the same ; fond reasons why charmes take effect therein . mahomets pigeon , miracles wrought by an asse at memphis in aegypt , popish charmes against serpents ; of miracle-workers , the taming of snakes , bodins lie of snakes page . . chap. xvi . charmes to carry water in a sive , to know what is spoken of us behind our backs , for bleare eyes , to make seeds to grow well , of images made of wax , to be rid of a witch to hang her up ; notable authorities against waxen images ; a story bewraying the knavery of waxen images . . a charme teaching how to hurt whom yon list with images of wax , &c. ibid. chap. xvii . sundry spirits of charmes tending to divers purposes , and first , certain charmes to make taciturnity in tortures . . country charmes against these and all other witchcrafts , in the saying also whereof witches are vexed , ibid. a charme for the choine cough . for conporal or spiritual rest . charmes to find cut a thiefe . . another way to find out a thiefe that hath stoln any thing from you , . to put out the thieves eye . another way to find out a thief ibid. a charme to find out or spoil a thief ibid. s. adelberts curse or charme against thieves . another inchantment page . . chap. xviii . a charme or experiment to finde out a witch . . to spoil a thief , a witch , or any other enemy , and to be delivered from the evill , ibid. a notable charme or medicine to pull out an arrow-head , or any such thing that sticketh in the flesh or bones , and cannot otherwise be had out . . charmes against a quotidian ague . ibid. for all manner of agues intermittent . periapts , characters , &c. for agues , and to cure all diseases , and to deliver from all evil . ibid. more charms for agues . . for a bloody flux , or rather an issue of blted . cures commenced and finished by witchcraft . another witchcraft or knavery , practised by the same surgeon . . another experiment for one bewitched . otherwise , a knack to know whether you be bewitched , or no , page . . chap. xix . that one witchcraft may lawfully meet with another ibid. chap. xx. who are priviledged from witches , what bodies are aptest to be bewitched , or to be witches , why women are rather witches than men , and what they are ibid. chap. xxi . what miracles witchmongers report to have been done by witches words &c. contradictions of witchmongers among themselves how beasts are cured hereby , of bewitched butter , a charme against witches , and a counter charm , the effect of charmes and words proved by l. varius to be wonderful . . a charme to find her that bewitched your kine . . another , for all that have bewitched any kind of cattel . ibid. a special charme to preserve all cattel from witchcraft . page . . chap. xxii . lawful charmes , rather medicinable cures for diseased cattel . the charme of charmes , and the power thereof , ibid. the charme of charmes . otherwise page . . chap. xxiii . a confutation of the force and vertue falsly ascribed to charmes and amulets , by the authorities of ancient writers , both divines and physitians . ibid. book . xiii . chap. i. the signification of the hebrew word hartumin , where it is found written in the scriptures , and how it is diversly translated : whereby the objection of pharaohs magitians is afterwards answered in this book ; also of natural magick not evill in it selfe page . . chap. ii. how the philosophers in times past travelled for the knowledge of natural magick , of solomons knowledge therein , who is to be called a natural magician , a distinction thereof , and why it is condemned for witchcraft . page . . chap. iii. vvhat secrets do lie hidden , and what is taught in natural magick , how gods glory is magnified therein , and that it is nothing but the work of nature . page . . chap. iv. vvhat strange things are brought to pass by natural magick ibid. chap. v. the incredible operation of waters , both standing and running ; of wels , lakes , rivers , and of their wonderful effects page . . chap. vi. the vertues and qualities of sundry precious stones ; of cosening lapidaries , &c. page . . chap. vii . vvhence the precious stones receive their operations , how curious magitians use them and of their seales . page . chap. viii . the sympathy and antipathy of natural and elementary bodies declared by divers examples of beasts , birds , plants , &c. page . . chap. ix . the former matter proved by many examples of the living and the dead . page . chap. x. the bewitching venome contained in the body of an harlot , how her eye , her tongue , her beauty and behaviour bewitcheth some men : of bones and hornes yielding great vertue . page . chap. xi . two notorius wonders , and yet not marvelled at . page . chap. xii . of illusions , confederacies , and legierdemain , and how they may be well or ill used . ibid. chap. xiii . of private confederacy , and of brandons pigeon . page . chap. xiv . of publick confederacy , and whereof it consisteth . page . chap. xv. how men have been abused with words of equivocation , with sundry examples thereof . ibid. chap. xvi . how some are abused with natural magick , and sundry examples thereof when illusions is added thereunto ; of jacobs pied sheep , and of a black moore . page . chap. xvii . the opinion of witchmongers , that divels can create bodies , and of pharaohs magicians . ibid. chap. xviii . how to produce or make monsters by art of magick , and why pharaohs magicians could not make lice . page . chap. xix . that great matters may be wrought by this art , when princes esteem and maintain it : of divers wonderful experiments , and of strange conclusions in glasses ; of the art perspective , &c. page . chap. xx. a comparison betwixt pharaohs magicians and our witches , and how their cunning consisted in juggling knacks . page . chap. xxi . that the serpents and frogs were truly presented , and the water poisoned indeed by jannes and jambres ; of false prophets , and of their miracles ; of balaam asse . page . chap. xxii . the art of juggling discovered , and in what points it doth principally consist . page . chap. xxiii . of the ball , and the manner of legeir-demain therewith , also notable feats with one or divers balls . to make a little ball swell in your hand till it be very great . ibid. to consume ( or rather to convey ) one or many bals into nothing . how to rap a wag upon the knuckles . ibid. chap. xxiv . of conveyance of money . ibid. to convey money out of one of your hands into the other by legierdemain . ibid. to convert or transubstantiate money into counters , or counters into money . . to put one testor into one hand , and another into the other hand , with words to bring them together . ibid. to put one testor into a strangers hand , and another into your own , and to convey both into the strangers hand with words . ibid. how to do the same or the like feat otherwise . ibid. to throw a piece of money away , and to find it again where you list . ibid. with words to make a groat or a testor to leap out of a pot , or to run along upon a table . . to make a groat or a testor to sink through a table , and to vanish out of a handkercher very strongly , ibid. a notable trick to transform a counter to a groat . ibid. chap. xxv . an excellent feat to make a two-penny peece lye plain in the palme of your hand and to be passed from thence when you list . . to convey a testor out of ones hand that holdeth it fast . ibid. to throw a piece of money into a deep pond , and to fetch it again from whence you list . ibid. to convey one shilling being in one hand into another , holding your armes abroad like a rod. ibid. how to rap a wag on the knuckles . page . chap. xxvi . to transforme any one small thing into any other form by holding of paper . ibid. chap. xxvii . of cards , with good cautions how to avoid cosenage therein : special rules to convey and handle the cards , and the manner and order how to accomplish all difficult and strange things wrought by cards . ibid. how to deliver out four aces , and to convert them into four knaves . . how to tell one what card he seeth in the bottom , when the same card is shuffled into the stock . ibid. another way to do the same , having your self indeed never seen the card . . to tell one without confederacy what card he thinketh . ibid. chap. xxviii . how to tell what card any man thinketh ; how to convey the same into a kernel of a nut or cheristone , &c. and the same again into ones pocket ; how to make one draw the same or any card you list , and all under one device , ibid. chap. xxix . of fast or loose , how to knit a hard knot upon a handkercher , and to undo the same with words , . a notable feat of fast or loose , namely , to pull three bead-stones from off a cord , while you hold fast the ends thereof , without removing of your hand . ibid. chap. xxx . juggling knacks by confederacy , and how to know whether one cast cross or pile by the ringing . . to make a shoal of goslings draw a timber-log . ibid. to make a pot or any such thing standing fast on the cubboord , to fall down thence by vertue of words . ibid. to make one dance naked . ibid. to transform or alter the colour of ones cap , or hat. ibid. how to tell where a stolen horse is become . ibid. chap. xxxi . boxes to alter one grain into another , or to consume the grain or corn to nothing . . how to convey ( with words or charms ) the corn contained in one box into another . ibid. of another box to convert wheat into flower with words , &c. ibid. of divers petty juggling knacks . page . chap. xxxii . to burn a thred and to make it whole again with the ashes thereof , ibid. to cut a lace asunder in the midst , and to make it whole again , ibid. how to pull laces innumerable out of your mouth , of what colour or length you list , and never any thing seen to be therein . page . chap. xxxiii . how to make a book , wherein you shall shew every leaf therein to be white , black , blue , red , yellow , green , &c. ibid. chap. xxxiv . desperate or dangeroous juggling knacks , wherein the simple are made to think , that a silly juggler with words can hurt and help , kill and revive any creature at his pleasure : and first to kill any kind of pullen , & to give it life again . . to eat a knife , and fetch it out of any other place . ibid. to thrust a bodkin into your head without hurt . . to thrust a bodkin through your tongue , and a knife through your arm , a pitiful sight , without hurt or danger , ibid. to thrust a piece of lead into ones eye , and drive it about ( with a stick ) between the skin and flesh of the fore-head , until it be brought to the other eye , and there thrust out , ibid. to cut half your nose asunder , and to heal it again presently without any salve . ibid. to put a ring through your cheek . ibid. to cut off ones head , and to lay it in a platter , &c. which the juglers call the decollation of john baptist . . to thrust a dagger or bodkin into your guts very strangely , and to recover immediately . ibid. to draw a cord through your nose , mouth or hand , so sensible as it is wonderful to see . . the conclusion , wherein the reader is referred to certain patterns of instruments wherewith divers feats here specified are to be executed . ibid. book xiv . chap. i. of the art of alchymistry , of their words of art and devices to blear mens eyes , and to procure credit to their profession . page . chap. ii. the alchymisters drift ; the canons yeomans tale ; of alchymistical stones and waters . page . chap. iii. of a yeoman of the country cosened by an alchymist . page . chap. iv. a certain king abused by an alchymist ; and of the king's fool a pretty jest . page . chap. v. a notable story written by by erasmus of two alchymists ; also of longation and curtation . ibid. chap. vi. the opinion of divers learned men touching the folly of alchymistry . page . chap. vii . that vain and deceitful hope is a great cause why men are seduced by this alluring art , and that their labours therein are bootless , &c. page . chap. vii . a continuation of the former matter , with a conclusion of the same . ibid. book xv. chap. i. of magical circles , and the reason of their institution . page . chap. ii. how to raise up the ghost of one that hath hanged himself . page . chap. iii. how to raise up the three spirits , paymon , bathin , and barma ; and what wonderful things may be effected through their assistance . page . chap. iv. how to consecrate all manner of circles , fumigations , fires , magical garments , and utensils . page . chap. v. treating more practically of the consecration of circles , fires , garments and fumigations . page . chap. vi. how to raise and exorcise all sorts of spirits belonging to the airy region . page . chap. vii . how to obtain the familiarity of the genius , or good angel , and cause him to appear . page . chap. viii . a form of conjuring luridan the familiar , otherwise called belelah . page . chap. ix . how to conjure the spirit balkin the master of luridan . page . chap. x. the exposition of jidoni , and where it is found , whereby the whole art of conjuration is deciphered . page . chap. xi . an inventary of the names , shapes , powers , government , and effects of devils and spirits , of their several signiorities and degrees : a strange discourse worth the reading . ibid. chap. xii . the hours wherein principal devils may be bound ; to wit , raised and restrained from doing of hurt . page . chap. xiii . the form of adjuring or citing of the spirits aforesaid to arise and appear . ibid. chap. xiv . a confutation of the manifold vanities contained in the precedent chapters , specially of commanding of devils . page . chap. xv. the names of the planets , their characters , together with the twelve signs of the zodiack , their dispositions , aspects , and government , with other observations . . the twelve signs of the zodiack , their characters and denominations , &c ibid. their dispositions or inclinations . ibid. the disposition of the planets . ibid. the aspects of the planets . . how the day is divided or distinguished . ibid. the division of the day and the planetary regiment . ibid. the division of the night and the planetary regiment . ibid. chap. xvi . the characters of the angels of the seven days , with their names ; of figures , seals and periapts . page . chap. xvii . an experiment of the dead . page . chap. xviii . a licence for sybilla to go and come by at all times . page . chap. xix . to know of treasure hidden in the earth . ibid. this is the way to go invisible by th●se three sisters of fairies . ibid. chap. xx. an experiment of citrael , &c. angeli diei dominici . . the seven angels of the seven days , with the prayer called regina linguae . page . chap. xxi . how to inclose a spirit in a crystal-stone . ibid. a figure or type proportional , shewing what form must be observed and kept , in making the figure whereby the former secret of inclosing a spirit in crystal is to be accomplished , &c. page . chap. xxii . an experiment of the spirit bealphares . ibid. the two and twentieth psalm . . this psalm also following , being the fifty one psalm , must be said three times over , &c. ibid. chap. xxiii . to bind the spirit bealphares , and to lose him again . . a licence for the spirit to depart . . a type or figure of the circle for the master and his fellows to fit in , shewing how and after what fashion it should be made . page . chap. xxiv . the making of the holy water . ibid. to the water say also as followeth . ibid. then take the salt in thy hand , and say putting it into the water , making in the manner of a cross . . then sprinkle upon any thing , and say as followeth . ibid. chap. xxv . to make a spirit to appear in a crystal . ibid. chap. xxvi . an experiment of the dead . . now the pater noster , ave , and credo must be said , and then the prayer immediately following page . chap. xxvii . a bond to bind him to thee , and to thy n. as followeth . ibid. chap. xxviii . this bond following is to call him inso your crystal-stone , or glass , &c. . then being appeared , say these words following , ibid. a licence to depart . page . . chap. xxix . when to talk with spirits , and to have true answers to find out a thief . ibid. to speak with spirits . ibid. chap. xxx . a confutation of conjuration , especially of the raising , binding and dismissing of the devil ; of going invisible and other lewd practices . ibid. chap. xxxi . a comparison between popish exorcists and other conjurors ; a popish conjuration published by a great doctor of the romish church , his rules & cautions . page . chap. xxxii . a late experiment , or cosening conjuration practised at orleance by the franciscan fryers ; how it was detected , and the judgment against the authors of that comedy . page . chap. xxxiii . who may be conjurors in the romish church besides priests ; a ridiculous definition of superstition ; what words are to be used and not used in exorcisms ; rebaptism allowed ; it is lawful to conjure any thing ; differences between holy water and conjuration . page . chap. xxxiv . the seven reasons why some are not rid of the devil with all their popish conjurations ; why there were no conjurors in the primitive church ; and why the devil is not so soon cast out of the bewitched as of the possessed . page . chap. xxxv . other gross absurdities of witchmongers in this matter of conjurations . page . chap. xxxvi . certain conjurations taken out of the pontifical , and out of the missal . . a conjuration written in the mass book . fol. . ibid. oremus . ibid. chap. xxxvii . that popish priests leave nothing unconjured ; a form of exorcism for incense . page . chap. xxxviii . the rules and laws of popish exorcists and other conjurors all one , with a confutation of their whole power ; how st. martin conjured the devil . ibid. chap. xxxix . that it is a shame for papists to believe other conjurors doings , their own being of so little ; hippocrates his opinion herein . page . chap. xl. how conjurors have beguiled witches ; what books they carry about to procure credit to their art : wicked assertions against moses and joseph . ibid. chap. xli . all magical arts confuted by an argument concerning nero ; what cornelius agrippa and carolus gallus have left written thereof , and proved by experience . page . chap. xlii . of solomon's conjurations , and of the opinion conceived of his cunning and practice therein . page . chap. xliii . lessons read in all churches , where the pope hath authority , on st. margaret's day ; translated into english word for word . page . chap. xliv . a delicate story of a lumbard , who by st. margaret's example , would needs fight with a real devil . ibid. chap. xlv . the story of st. margaret proved to be both ridiculous and impious in every point . page . chap. xlvi . a pleasant miracle wrought by a popish priest . page . chap. xlvii . the former miracle confuted , with a strange story of st. lucy . page . chap. xlviii . of visions , noises , apparitions , and imagined sounds , and of other illusions ; of wandering souls , with a confutation thereof . ibid. chap. xlix . cardanus opinion of strange noises ; how counterfeit visions grow to be credited ; of popish appearances ; of pope boniface . page . chap. l. of the noise or sound of eccho , of one that narrowly escaped downing thereby , &c. page . chap. li. of theurgie , with a confutation thereof : a letter sent to me concerning these matters . ibid. the copy of a letter sent unto me r. s. by t.e. master of art , and practiser both of physick , and also in times past , of certain vain sciences , now condemned to die for the same : wherein he openeth the truth touching those deceits . page . book xvi . chap i. a conclusion , in manner of an epilog , repeating mary of the former absurdities of witchmongers conceits ; confutations thereof ; and of the authority of james sprenger , and henry institor inquisitors and compilers of m. mal. page . chap ii. by what means the common people have been made believe in the miraculous works of witches ; a definition of witchcraft , and a description thereof . page . chap. iii. reasons to prove that words and characters are but bables , and that witches cannot do such things as the multitude supposeth they can ; their greatest wonders proved trifles ; of a young gentleman cosened . ibid. chap iv. of one that was so bewitched , that he could read no scriptures but canonical ; of a devil that could speak no latin ; a proof that witchcraft is flat cosenage . page . chap v. of the divination by the sive and sheeres , and by the book and key ; hemingius his opinion thereof confuted ; a bable to know what is a clock ; of certain juggling knacks ; manifold reasons for the overthrow of witches and conjurors , and their cosenages ; of the devils transformations ; of ferrum candens . ibid. chap. vi. how the devil preached good doctrine in the shape of a priest ; how he was discovered ; and that it is a shame ( after confutation of the greater witchcrafts ) for any man to give credit to the lesser points thereof . page . chap. vii . a conclusion against witchcraft , in manner and form of an introduction . page . chap. viii . of natural witchcraft or fascination . ibid. chap. ix . of inchanting or bewitching eyes . page . chap. x. of natural witchcraft for love , &c. page . finis . a discourse concerning the nature and substance of devils and spirits . in two books . the first , by reginal scott esq the second , added in this third impression , as succedaneous to the first , and conducing to the compleating of the whole work. london ; printed in the year m.dc.lxv . a discourse concerning devils and spirits . book i. chap. i. the philosophers opinions concerning devils and spirits ; their manner of reasoning thereupon , and the same confuted . there is no question nor theme ( saith hierome cardane ) so difficult to deal in , nor so noble an argument to dispute upon , as this of devils and spirits ; for that being confessed or doubted of , the eternity of the soul is either affirmed or denyed . the heathen philosophers reason hereof amongst themselves in this sort . first , they that maintain the perpetuity of the soul , say , that if the soul died with the body ; to what end should men take pains either to live well or die well , when no reward for vertue , nor panishment for vice insueth after this life , the which otherwise they might spend in ease and security ? the other sort say , that vertue and honesty is to be persued , non spe praemii , sed virtutis amore , that is , not for hope of reward , but for love of vertue . if the soul live ever ( say the other ) the least portion of life is here : and therefore we that maintain the perpetuity of the soul , may be of the better comfort and courage , to sustain with more constancy the loss of children , yea and the loss of life it self : whereas if the soul were mortal , all our hope and felicity were to be placed in this life , which many atheists ( i warrant you ) at this day do . but both the one and the other missed the cushion . for , to do any thing without christ , is to weary our selves in vain ; sith in him only corruptions are purged . and therefore the folly of the gentiles that place summum bonum in the felicity of the body , or in the happiness or pleasures of the mind , is not only to be derided , but also abhorred . for , both our bodies and mindes are intermedled with most miserable calamities : and therefore therein cannot consist perfect felicity . but in the word of god is exhibited and offered unto us that hope which is most certain , absolute , sound and sincere , not to be answered or denyed by the judgment of philosophers themselves : for they that preferr temperance before all other things as summum bonum , must needs see it to be a witness of their natural calamity , corruption and wickedness ; and that it serveth for nothing , but to restrain the dissoluteness , which hath place in their mindes infected with vices ; which are to be bridled with such corrections ; yea and the best of them all faileth in some point of modesty . wherefore serveth our philosophers prudence , but to provide for their own folly and misery ; whereby they might else be utterly overthrown ? and if their nature were not intangled in errors , they should have no need of such circumspection . the justice whereof they speak , serveth but to keep them from ravine , theft , and violence : and yet none of them all are so just , but that the very best and uprightest of them fall into great infirmities , both doing and suffering much wrong and injury . and what is their fortitude but to arm them to indure misery , grief , danger , and death it self ? but what happiness or goodness is to be reposed in that life , which must be waited upon with such calamities , and finally must have the help of death to finish it ? i say , if it be so miserable , why do they place summum bonum therein ? s. paul to the romans sheweth that it cannot be that we should attain to justice , through the moral and natural actions and duties of this life : because that never the jews nor the gentiles could e●press so much in their lives , as the very law of nature or of moses required . and therefore he that worketh without christ , doth as he that reckoneth without his host . chap. ii. mine own opinion concerning this argument , to the disproof of some writers hereupon . i for my part do also think this argument , about the nature and substance of devils and spirits , to be so difficult , as i am perswaded that no one author hath in any certain or perfect sort hitherto written thereof . in which respect i can neither allow the ungodly and prophane sects and doctrines of the sadduces and peripateticks , who deny that there are any devils or spirits at last ; nor the fond and superstitious treatises of plato , proclus , plotinus , porphyrie ; or yet the vain and absurd opinions of psellus , nider , sprenger , cumanus , bodin , michael , andreas , janus , matchaeus , laurentius ananias , jambilchus , who with many others write so ridiculously in these matters , as if they were babes frayed with bugges : some affirming , that the souls of the dead become spirits , the good to be angels , the bad to be devils : some , that spirits or devils are only in this life ; some , that they are men : some , that they are women ; some , that devils are of such gender as they list themselves : some , that they had no beginning , nor shall have ending , as the manichees maintain : some , that they are mortal and die , as plutarch affirmeth of pan : some , that they have no bodies at all , but receive bodies , according to their phantasies and imaginations : some , that their bodies are given unto them : some , that they make themselves . some say , they are wind : some , that they are the breath of living creatures ; some , that one of them begat another : some , that they were created of the least part of the mass , whereof the earth was made : and some , that they are substances between god and man , and that of them some are terrestrial , some celestial , some watery , some airy , some firy , some starry , and some of each and every part of the elements , and that they know our thoughts , and carry our good works and prayers to god , and return his benefits back unto us , and that they are to be worshipped , wherein they meet and agree jump with the papists ; as if you read the notes upon the second chapter to the colossians , in the seminaries testament printed at rhemes , you shall manifestly see , though as contrary to the word of god as black to white , as appeareth in the apocalypse , where the angel expresly forbad john to worship him . again , some say , that they are mean betwixt terrestrial and celestial bodies , communicating part of each nature ; and that although they be eternal , yet that they are moved with affections : and as there are birds in the air , fishes in the water , and worms in the earth ; so in the fourth element , which is the fire , is the habitation of spirits and devils . and lest we should think them idle , they say , they have charge over men , and government in all countries and nations . some say , that they are only imaginations in the mind of man. tertullian saith , they are birds , and fly faster then any fowl of the air . some say , that devils are not , but when they are sent ; and therefore are called evil angels . some think , that the devil sendeth his angels alroad , and he himself maketh his continual abode in hell , his mansion place . chap. iii. the opinion of psellus touching spirits ; of their several orders ; and a confutation of his errors therein . psellus being of authority in the church of rome , and not impugnable by any catholick , being also instructed in these supernatural or rather diabolical matters by a monk called marcus , who had been familiarly conversant a long time , as he said , with a certain devil , reporteth upon the same devils own word , which must needs understand best the state of this question ; that the bodies of angels and devils consist not now of all one element , though perhaps it were otherwise before the fall of lucifer ; and , that the bodies of spirits and devils can feel and be felt , do hurt and be hurt : in so much as they lament when they are striken ; and being put to the fire are burnt , and yet that they themselves burn continually , in such sort as they leave ashes behind them in places where they have been ; as manifest tryal thereof hath been ( if he say truly ) in the borders of italy . he also saith upon like credit and assurance ; that devils and spirits do avoid and shed from out of their bodies , such seed or nature , as whereby certain vermin are ingendered , and that they are nourished with food , as we are , saving that they receive it not into their mouths , but suck it it up into their bodies , in such sort as sponges soke up waser . also he saith , they have names , shapes , and dwelling places , as indeed they have , though not in temporal and corporal sort . furthermore , he saith , that there are six principal kind of devils , which are not only corporal , but temporal and worldly . the first sort consist of fire , wandering in the region neer to the moon , but have no power to go into the moon . the second sort consisting of air , have their habitation more low and neer unto us : these ( saith he ) are proud and great boasters , very wise and deceitful , and when they come down are seen with streams of fire at their tail . he saith , that these are commonly conjured up to make images laugh , and lamps burn of their own accord ; and that in assyria they use much to prophesie in a bason of water . which kind of incantation is usual among our conjurors : but it is here commonly performed in a pitcher or pot of water ; or else in a vial of glass filled with water , wherein they say at the first a little sound is heard without a voyce , which is a token of the devils coming . anon the water seemeth to be troubled , and then there are heard small voyces , wherewith they give their answers , speaking so softly as no man can well hear them : because ( saith cardan ) they would not be argued or rebuked of lyes . but this i have elsewhere more largely described and confuted . the third sort of devils are earthly ; the fourth , watery , or of the sea. the fift , under the earth . the sixt sort are lucifugi , that is , such as delight in darkness , and are scant indued with sense , and so dull , as they can scarse be moved with charms or conjurations . the same man saith , that some devils are worse than other , but yet that they all hate god , and are enemies to man. but the worser moity of devils are aquei , subterranei , and lucifugi ; that is , watery , under the earth , and shunners of light : because ( saith he ) these hurt not the souls of men , but destroy mens bodies like mad and ravening beasts , molesting both inward and outward parts thereof . aquei are they that raise tempests , and drown seafaring men , and do all other mischiefs on the water . subterranei and lucifugi enter into the bowels of men , and torment them that they poss●ss with the phrinsie , and the falling evill . they also assault them that are miners or pioners , which use to work in deep and dark holes under the earth . such devils as are earthy and airy , he saith , enter by subtilty into the minds of men , to deceive them , provoking men to absurd and unlawful affections . but herein his philosophy is very unprobable ; for if the divel be earthy , he must needs be palpable ; if he palpable , he be must needs kill them into whose bodies he entereth . item , if he be of earth created , then must he also be visible and untransformable in that point : for gods creation cannot be annihilated by the creature . so as though it were granted , that they might add to their substance matter and form , &c. yet it is most certain , that they cannot diminish or alter the substance whereof they consist , as not to be ( when they list ) spiritual , or to relinquish and leave earth , water , fire , air , or this and that element whereof they are created . but howsoever they imagine of water , air , or fire , i am sure earth must alwayes be visible and palpable , yea , and air must alwayes be invisible , and fire must be hot , and water must be moist . and of these three latter bodies , specially of water and air , no form nor shape can be exhibited to mortal eyes naturally , or by the power of any creature . chap. iv. more absurd assertions of psellus and such others , concerning the actions and passions of spirits ; his definition of them , and of his experience therein . moreover the same author saith , that spirits whisper in our minds , and yet not speaking so lowd , as our ears may hear them : but in such sort as our souls speak altogether when they are dissolved ; making an example by lowd speaking afar off , and a comparison of soft whispering neer at hand , so as the devil entreth so neer to the mind as the ear need not hear him ; and that every part of a devil or spirit seeth , heareth , and speaketh , &c. but herein i will believe paul better then psellus , or his monk , or the monks devil : for paul saith , if the whole body were an eye , where were hearing ? if the whole body were hearing , where were smelling , &c. whereby you may see what accord is betwixt gods word and witchmongers . the papists proceed in this matter , and say , that these spirits use great knavery and unspeakable bawdery in the breach and middle parts of man and woman , by tickling , and by other lecherous devices ; so that they fall jump in judgment and opinion , though very erroneously , with the foresaid psellus , of whose doctrine also this is a parcel , to wit , that these devils hurt not cattel for the hate they bear unto them , but for love of their natural and temperate heat and moisture , being brought up in deep , dry and cold places . marry they hate the heat of the sun and the fire , because that kind of heat dryeth too fast . they throw down stones upon men , but the blows thereof do no harm to them whom they hit ; because they are not cast with any force ; for saith he , the devils have little and small strength , so as the stones do nothing but fray and terrifie men , as scare-crows do birds out of the corn-fields . but when these devils enter into the pores , then do they raise wonderful tumults in the body and mind of man. and if it be a subterrene devil , it doth writhe and bow the possessed ; and speaketh by him , using the spirit of the patient as his instrument . but he saith , that when lucifugus poss●ss●th a man , he maketh him dumb , and as it were dead : and these be they that are cast out ( saith he ) only by f●sting and prayer . the same psellus , with his mates bodin and the penners of m. mal. and others , do find fault with the physitians that affirm such infirmities to be curable with diet , and not by inchantments ; saying , that physitians do only attend upon the body , and that which is perceiveable by outward sense ; and that as touching this kind of divine philosophy , they have no skill at all : and to make d●vels and spirits seem yet more corporal and terrene , he saith , that certain devils are belonging to certain countries , and speak the language of the same countries , and none other ; some the assyrian , some the chaldaean , and some the persian tongue , and that they feel stripes , and fear hurt , and specially the dint of the sword ( in which respect conjurors have swords with them in their circles , to terrifie them ) and that they change shapes , even as sodainly as men do change colour with blushing , fear , anger , and other moods of the mind . he saith further , that there be brute beasts among them , and yet devils , and subject to any kind of death ; insomuch as they are so foolish , as they may be compared to flies , fleas , and worms , who have no respect to any thing but their food , not regarding or remembring the whole from out of whence they came last . marry devils compounded of earth , cannot often transform themselves , but abide in some one shape , such as they best like , and most delight in ; to wit , in the shape of birds or women ; and therefore the greeks call them neidas , nereidas , and dreidas , in the feminine gender ; which dreidae , inhabited , ( as some write ) the islands beside scotland , called druidae , which by that means had their denomination and name . other devils that dwell in dryer places transform themselves into the masculine kind . finally , psellus saith , they know our thoughts , and can prophesie of things to come . his definition is , that they are perpetual mindes in a passible body . to verifie these toyes he saith , that he himself saw in a certain night a man brought up by aletus lybius into a mountain , and that he took an hearb , and spat thrice into his mouth , and anointed his eyes with a certain ointment , so as thereby he saw great troops of devils , and perceived a crow to flie into his mouth ; and since that hour he could prophesie at all times , saving on good-friday , and easter-sunday . if the end of this tale were true , it might not only have satisfied the greek - church , in keeping the day of easter , together with the church of rome ; but might also have made the pope ( that now is ) content with our christmas and easter-day , and not to have gathered the minutes together , and reformed it so , as to shew how falsly he and his predecessors ( whom they say could not err ) hath observed it hitherto . and truly this , and the dancing of the sun on easter-day morning , sufficiently or rather miraculously prove that computation , which the pope now beginneth to doubt of , and to call in question . chap. v. the opinion of fascius cardanus touching spirits , and of his familiar devil . fascius cardanus had ( as he himself and his son hierome cardanus report ) a familiar devil , consisting of the fiery element , who , so long as he used conjuration , did give true answers to all his demands ; but when he burned up his book of conjurations , though he resorted still unto him , yet did he make false answers continually . he held him bound twenty and eight years , and loose five years . and during the time that he was bound , he told him that there were many devils or spirits . he came not always alone , but sometimes some of his fellows with him . he rather agreed with psellus then with plato : for he said they were begotten , born , died , and lived long ; but how long they told him not : howbeit , as he might conjecture by the devils face , who was years old , and yet appeared very young , he thought they lived two or three hundred years ; and they said that their souls and ours also died with their bodies . they had schools and universities among them : but he conceived not that any were so dull headed , as psellus maketh them . but they are very quick in credit , that beleive such fables , which indeed is the ground-work of witchcraft and conjuration . but these histories are so gross and palpable , that i might be thought as wise in going about to confute them , as to answer the stories of fryer rush , adam bell , or the golden legend . chap. vi. the opinion of plato concerning spirits , devils and angels ; what sacrifices they like best , what they fear ; and of socrates his familiar devil . plato and his followers hold , that good spirits appear in their own likeness ; but that evil spirits appear and shew themselves in the form of other bodies ; and that one devil reigneth over the rest , as a prince doth in every perfect common-wealth overmen . item , they obtain their purposes and desires , only by intreaty of men and women ; because in nature they are their inferiors , and use authority over men none otherwise than priests by vertue of their function , and because of religion , wherein ( they say ) they execute the office of god. sometimes , they say , that the fiery spirits or supreme substances enter into the purity of the mind , and so obtain their purpose ; sometimes otherwise , to wit , by vertue of holy charms , and even as a poor man obtaineth for gods sake any thing at a princes hand as it were by importunateness . the other sort of devils and defiled souls are so conversant on earth , as that they do much hurt unto earthly bodies , specially in leachery . gods and angels ( say they ) because they want all material and gross substance , desire most the pure sacrifice of the mind . the grosser and more terrestrial spirits desire the grosser sacrifices , as beasts and cattel . they in the middle or mean region delight to have frankincense , and such mean stuffe offered unto them , and therefore ( say they ) it is necessary to sacrifice unto them all manner of things , so the same be slain , and dye not of their own accord ; for such they abhor . some say , that spirits fear wonderfully vain threats , and thereupon will depart ; as if you tell them that you will cut the heavens in pieces , or reveal their secrets , or complain of them to the gods ; or say that you will do any impossibility , or such things as they cannot understand , they are so timerous as they will presently be gone : and that is thought the best way to be rid of them . but these be most commonly of that sort or company , which are called principatus , being of all other the most easie to be conjured . they say socrates had a familiar devil : which plato relyeth much upon , using none other argument to prove that there are such spirits ; but because socrates ( that would not lye ) said so ; and partly because that devil did ever disswade and prohibit , not only in socrates his own cases , but sometimes in his friends behalf ; who ( if they had been ruled ) might through his admonition have saved their lives . his disciples gathered that his devil was saturnal , and a principal fiery devil ; and that he , and all such as do naturally know their devils , are only such as are called daemonii viri , otherwise coseners . item , they say , that fiery spirits urge men to contemplation , the airy to business , the watery to lust ; and among these there are some that are martial , which give fortitude ; some are jovial , giving wisdom ; some saturnal , always using disswasion and dehorting . item , some are born with us , and remain with us all our life ; some are meer strangers , who are nothing else but the souls of men departed this life , &c. chap. vii . plato's nine orders of spirits and angels ; dionysius his division thereof not much differing from the same ; all disproved by learned divines . plato proposeth or setteth forth nine several orders of spirits , besides the spirits and souls of men . the first spirit is god that commandeth all the residue ; the second are those that are called ideae , which gave all things to all men ; the third are souls of heavenly bodies which are mortal ; the fourth are angels ; the fift archangels ; the sixt are devils , who are ministers to infernal powers , as angels are to supernal ; the seventh are half gods ; the eighth are principalities ; the ninth are princes . from which division dionysius doth not much swerve , saving that he dealeth ( as he saith ) only with good spirits , whom he likewise divideth into nine parts or offices . the first he calleth seraphim , the second cherubim , the third thrones , the fourth dominations , the fift vertues , the sixt powers , the seventh principalites , the eighth archangels , the ninth and inferiour sort he calleth angels . howbeit , some of these ( in my thinking ) are evil spirits ; or else paul gave us evil counsel , when he willed us , to fight against principalities , and powers , and all spiritual wickedness . but dionysius in that place goeth further , impropriating to every countrey , and almost to every person of any accompt , a peculiar angel ; as to jewry he assigneth michael ; to adam , razael ; to abraham zekiel ; to isaac , raphael , to jacob , peliel ; to moses , metraton , &c. but in these discourses , he either followed his own imaginations and conceits , or else the corruptions of that age . nevertheless , i had rarher confute him by mr. calvin , and my kinsman m. deering , than by my self , or mine own words . for mr. calvin saith , that dionysius , herein speaketh not as by hearsay , but as though he had slipped down from heaven , and told of things which he had seen . and yet ( saith he ) paul was wrapt up into the third heaven , and reporteth no such matters . but if you read mr. deering upon the first chapter to the hebrews , you shall see this matter notably handled ; where he saith , that whensoever archangel is mentioned in the scriptures , it signifieth our saviour christ , and no creature . and certain it is that christ himself was called an angel. the names also of angels , as michael , gabriel , &c. are given to them ( saith calvin ) according to the capacity of our weakness . but because the decision of this is neither within the compass of mans capacity , nor yet of his knowledge , i will proceed no further to discuss the same , but to shew the absurd opinions of papists and witchmongers on the one side , and the most sober and probable collections of the contrary-minded on the other side . chap. viii . the commencement of devils fondly gathered out of the . of isaiah ; of lucifer and of his fall ; the cabalists , the thalmudists and schoolmens opinions of the creation of angels . the witchmongers , which are most commonly bastard divines , do fondly gather and falsly conceive the commencement of devils out of the . of isaiah , where they suppose lucifer is cited , as the name of an angel ; who on a time being desirous to be cheekmate with god himself , would needs ( when god was gone a little aside ) be sitting down or rather pirking up in gods own principal and cathedral chair ; and that therefore god cast him and all his confederates out of heaven : so as some fell down from thence to the bottom of the earth ; some having descended but into the middle region , and the tail of them having not yet passed through the highet region , stayed even then and there , when god said , ho. but god knoweth there is no such thing meant nor mentioned in that place : for there is only fore-shewed the deposing and deprivation of king nebuchadnezzar , who exalting himself in pride ( as it were above the starrs ) esteemed his glory to surmount all others , as far as lucifer the bright morning star shineth more gloriously than the other common stars , and was punished by exile , until such time as he had humbled himself ; and therefore metaphorically was called lucifer . but forsooth , because these great clerks would be thought methodical , and to have crept out at wisdoms bosome , who rather crawled out of follies breeches ; they take upon them to shew us , first , whereof these angels that fell from heaven were created ; to wit , of the left side of that massie mold ; whereof the world was compounded , the which ( say they ) was putredo terrae ; that is , the rottenness of the earth . cabalists with whom avicen seemeth to agree , say , that one of these begat another ; others say , they were made all at once : the greeks do write , that angels were created before the world : the latinists say , they were made the fourth day , when the stars were made : laurence ananias saith , they were made the first day , and could not be made the fourth day , bacause it is written ; quando facta sunt sidera , laudaverunt me angeli : when the stars were made , the angels praised me ; so as ( saith he ) they were made under the names of the heavens . there is also a great question among the schoolmen , whether more angels fell down with lucifer ; or remainnd in heaven with michael . many having a bad opinion of the angels honesties , affirm , that the greater part fell with lucifer ; but the better opinion is ( saith laurentius ananias ) that the most part remained . and of them that think so , some say , the tenth part were cast down , some , the ninth ; and some gather upon s. john , that the third part were only damned ; because it is written , that the dragon with his tail plucked down with him the third part of the stars . chap. ix . of the contention between the greek and latine church touching the fall of angels , the variance among papists themselves herein ; a conflict between michael and lucifer . there was also another contention between the greek church and the latine ; to wit , of what orders of angels they were that did fall with lucifer . our schoolmen say ; they were of all the nine orders of angels in lucifer 's conspiracy : but because the superior order was of the more noble constitution and excellent estate , and the inferior of a less worthy nature , the more part of the inferior orders fell as guilty and offenders with lucifer . some say , the devil himself was of the inferior order of angels ; and some , that he was of the highest order ; because it is written , in cherubim extentus & protegens posuite monte sancto dei , extended upon a cherubim and protecting , i have put thee in the holy mountain of god. and these say further ; that he was called the dragon , because of his excellent knowledge . finally these great doctors conclude , that the devil himself was of the order of seraphim , which is the highest , because it is written , quomodo enim mane oriebaris lucifer ? for when didst thou rise in the morning o lucifer ? they of this sect affirm , that cacodaemones were they that repelled against jove ; i mean they of plato his sect , himself also holding the same opinion . our schoolmen differ much in the cause of lucifers fall . for some say it was for speaking these words , ponam sedem meam in aquilone , & similis ero altissimo , i will put my seat in the north , and i will be like the most high. others say ; because he utterly refused felicity , and thought scorn thereof : others say , because he thought all his strength proceeded from himself , and not from god ; others say that it was , because he attempted to do that by himself , and his own ability , which he should have obtained by the gift of another ; others say , that his condemnation grew hereupon , for that he challenged the place of the messias ; others say , because he detracted the time to adore the majesty of god , as other angels did ; others say , because he utterly refused it . scotus and his disciples say that it was , because he rebelliously claimed equal omnipotency with god ; with whom lightly the thomists never agree . others say , it was for all these causes together , and many more ; so as hereupon ( saith laurentius ananias ) grew a wonderful conflict between michael and his good angels on the one side , and lucifer and his fiends on the other : so as , after a long and doubtful skirmish , michael overthrew lucifer , and turned him and his fellows out of the doores . chap. x. where the battel between michael and lucifer was fought ; how long it continued , and of their power : how fondly papists and infidels write of them ; and how reverently christians ought to think of them . now where this battel was fought , and how long it continued , there is as great contention among the schoolmen , as was betwixt michael and lucifer . the thomists say this battel was fought in the empyreal heaven , where the abode is of blessed spirits , and the place of pleasure and felicity . augustine and many others say , that the battel was fought in the highest region of the air ; others say , in the firmament ; others , in paradise . the thomists also say , it continued but one instant or prick of time ; for they tarryed but two instants in all , even from their creation to their expulsion . the scotists say , that between their production and their fall , there were just four instants . nevertheless , the greatest number of schoolmen affirm , that they continued only three instants ; because it stood with gods justice , to give them three warnings ; so as at the third warning lucifer fell down like lead ( for so are the words ) to the bottom of hell ; the rest were left in the air , to tempt man. the sadduces were as gross the other way ; for they said , that by angels was meant nothing else but the motions that god doth inspire in men , or the tokens of his power . he that readeth eusebius , shall see many more absurd opinions and asseverations of angels ; as how many thousand years they serve as angels , before they come to the promotion of archangels , &c. monsieur bodin , m. mal. and many other papists gather upon the seventh of daniel , that there are just ten millions of angels in heaven . many say , that angels are not by nature , but by office . finally , it were infinite to shew the absurd and curious collections hereabout . i for my part think with calvine , that angels are creatures of god ; though moses spake nothing of their creation , who only applyed himself to the capacity of the common people , reciting nothing but things seen . and i say further with him , that they are heavenly spirits , whose ministration and service god useth ; and in that respect are called angels . i say yet again with him , that it is very certain , that they have no shape at all ; for they are spirits , who never have any ; and finally , i say with him , that the scriptures for the capacity of our wit , doth not in vain paint out angels unto us with wings ; because we should conceive , that they are ready swiftly to succour us . and certainly all the sounder divines do conceive and give out , that both the names and also the number of angels are set down in the scripture by the holy-ghost , in terms to make us understand the greatness and the manner of their messages ; which ( i say ) are either expounded by the number of angels , or signified by their names . furthermore , the school doctors affirm , that four of the superior orders of angels never take any form or shape of bodies , neither are sent of any errand at any time . as for archangels , they are sent only about great and secret matters ; and angels are common hacknies about every trifle ; and that these can take what shape or body they list ; marry they never take the form of women and children . item , they say , that angels take most terrible shapes ; for gabriel appeared to mary , when he saluted her , facie rutilante , veste coruscante , ingressu mirabili , aspectu terribili , &c. that is , with a bright countenance , shining attire , wonderful gesture , and a dreadful visage , &c. but of apparitions i have spoken somewhat before , and will say more hereafter . it hath been long , and continueth yet a constant opinion , not only among papists , but among others also ; that every man hath assigned him , at the time of his nativity , a good angel and a bad . for the which there is no reason in nature , nor authority in scripture . for not one angel , but all the angels are said to rejoyce more at one convert , than of ninety and nine just . neither did one only angel convey lazarus into abraham's bosome . and therefore i conclude with calvin , that he which referreth to one angel , the care that god hath to every one of us , doth himself great wrong ; as may appear by so many fiery chariots shewed by elizaeus to his servant . but touching this mystery of angels , let us reverently think of them , and not curiously search into the nature of them , considering the vileness of our condition , in respect of the glory of their creation . and as for the foresaid fond imaginations and fables of lucifer , &c. they are such as are not only ridiculous , but also accomptable among those impious curiosities , and vain questions , which paul speaketh of : neither have they any title or letter in the scripture for the maintenance of their gross opinions in this behalf . chap. xi . whether they became devils , which being angels kept not their vocation , in jude and peter ; of the fond opinion of the rabbins touching spirits and bugs ; with a confutation thereof . we do read in jude , and find it confirmed in peter , that the angels kept not their first estate , but left their own habitation , and sinned , and ( as job saith ) committed folly ; and that god therefore did cast them down into hell , reserving them in everlasting chains under darkness , unto the judgment of the great day . but many divines say , that they find not anywhere , that god made devils of them , or that they became the princes of the world , or else of the air ; but rather prisoners . howbeit , divers doctors affirm , that this lucifer , notwithstanding his fall , hath greater power than any of the angels in heaven ; marry they say , that there be certain other devils of the inferior fort of angels , which were then thrust out for smaller faults , and therefore are tormented with little pains , besides eternal damnation ; and these ( say they ) can do little hurt . they affirm also , that they only use certain juggling knacks , delighting thereby to make men laugh , as they travel by the high wayes ; but other ( say they ) are much more churlish . for proof hereof they alledge the eighth of matthew , where he would none otherwise be satisfied but by exchange , from the annoying of one man , to the destruction of a whole herd of swine . the rabbins , and namely rabbi abraham writing upon the second of genesis , do say , that god made the fairies , bugs , incubus , robin good-fellow , and other familiar or domestical spirits and devils on the friday ; and being prevented with the evening of the sabbath , finished them not , but left them unperfect ; and therefore , that ever since they use to flie the holiness of the sabbath , seeking dark holes in mountains and woods , wherein they hide themselves till the end of the sabboth , and then come alroad to trouble and molest men . but as these opinions are ridiculous and fondly collected ; so if we have only respect to the bare word , or rather to the letter , where spirit or devils are spoken of in the scriptures , we shall run into as dangerous absurdities as these are . for some are so carnally minded , that a spirit is no sooner spoken of , but immediately they think of a black man with cloven feet , a pair of horns , a tail , claws , and eyes as broad as a bason , &c. but surely the devil were not so wise in his generation , as i take him to be , if he would terrifie men with such ugly shapes , though he could do it at his pleasure . for by that means men should have good occasion and opportunity to flie from him , and to run to god for succour ; as the manner is of all them that are terrified , though perchance they thought not upon god a long time before . but in truth we never have so much cause to be afraid of the devil , as when he flatteringly insinuateth himself into our hearts , to satisfie , please , and serve our humours , enticing us to prosecute our own appetites and pleasures , without any of these external terrours . i would weet of these men where they do find in the scriptures , that some devils be spiritual , and some corporal ; or how these earthy or watery devils enter into the mind of man. augustine saith , and divers others affirm , that satan or the devil while we feed , allureth us with gluttony ; he thrusteth lust into our generation ; and sloth into our exercise ; into our conversation , envie ; into our traffick , avarice ; into our correction , wrath ; into our government , pride ; he putteth into our hearts evil cogitations ; into our mouthes , lyes , &c. when we wake , he moveth us to evils works ; when we sleep , to evil and filthy dreams ; he provoketh the merry to loosness , and the sad to despair . chap. xii . that the devils assaults are spiritual and not temporal ; and how grossly some understand those parts of the scripture . upon that which hitherto hath been said , you see that the assaults of satan are spiritual , and not temporal ; in which respect st. paul wisheth us not to provide a corselet of steel to defend us from his claws ; but biddeth us , put on the whole armour of god , that we may be able to stand against the invasions of the devil . for we wrestle not against flesh and blood ; but against principalities , powers , and spiritual wickedness . and therefore st. peter adviseth us , to be sober and watch ; for the devil goeth about like a roaring lion , seeking whom he may devour . he meaneth not with carnal teeth ; for it followeth thus , whom resist ye stedfast in the faith . and again st. peter saith , that which is spiritual , only discerneth spiritual things ; for no carnal man can discern the things of the spirit ; why then should we think that a devil , which is a spirit , can be known , or made tame and familiar unto a natural man ; or contrary to nature , can be by a witch made corporal , being by god ordained to a spiritual proportion ? the cause of this gross conceipt is , that we hearken more diligently to old wives , and rather give credit to their fables , than to the word of god ; imagining by the tales they tell us , that the devil is such a bulbegger , as i have before described . for whatsoever is proposed in scripture to us by parable , or spoken figuratively or significatively , or framed to our gross capacities , &c. is by them so considered and expounded , as though the bare letter , or rather their gross imaginations thereupon were to be preferred before the true sense and meaning of the word . for i dare say , that when these blockheads read jothams parable in the ninth of judges to the men of sichem , to wit , that , the trees went out to anoint a king over them , saying to the olive-tree , reign thou over us ; who answered and said , should i leave my fatness ? &c. they imagine that the wooden trees walked , and spake with a mans voyce : or else , that some spirit entred into the trees , and answered as is imagined they did in the idols and oracles of apollo , and such like ; who indeed have eyes , and see not ; ears and hear not ; mouths , and speak not , &c. chap. xiii . the equivocation of this word spirit ; how diversly it is taken in the scriptures , where ( by the way ) is taught that the scripture is not alwayes literally to be interpreted , nor yet allegorically to be understood . such as search with the the spirit of wisdom and understanding , shall find , that spirits , as well good as bad , are in the scriptures diversly taken : yea they shall well perceive , that the devil is no horned beast . for a sometimes in the scriptures , spirits and devils are taken for infirmities of the body : b sometimes for the vices of the mind ; sometimes also for the gifts of tither of them . c sometimes a man is called a devil , as judas in the sixt of john , and peter in the . of matthew . d sometimes a spirit is put for the gospel ; sometimes for the mind or soul of man ; sometimes e for the wil of man , his mind and councel ; sometimes f for teachers and prophets ; sometimes g for zeal towards god ; sometimes h for joy in the holy ghost , &c. and to interpret unto us the nature and signification of spirits , we find these words written in the scripture ; to wit , i the spirit of the lord shall rest upon him ; the spirit of counsel and strength ; the spirit of wisdom and understanding ; the spirit of knowledg and the fear of the lord. again , k i will pour out my spirit upon the house of david , &c. the spirit of grace and compassion . again , l ye have not received the spirit of bondage , but the spirit of adoption . and therefore st. paul saith , m to one is given , by the spirit , the word of wisdom ; to another , the word of knowledge by the same spirit , to another , the gift of healing ; to another , the gift of faith by the same spirit ; to another ; the gift of prophesie ; to another , the operation of great works : to another , the discerning of spirits ; to another , the diversity of tongues ; to another , the interpretation of tongues : and all these things worketh one and the self-same spirit : thus far the words of st. paul. and finally isaiah saith , n that , the lord mingled among them the spirit of errour . and in another place . o the lord hath covered you with a spirit of slumber . as for the spirits of divination spoken of p in the scripture , they are such as was in the woman of endor , the philippian woman , the wench of westwell , and the holy maid of kent ; who were indued with spirits or gifts of divination , whereby they could make shift to gain money , and abuse the people by sleights and crafty inventions . but these are possessed of borrowed spirits , as it written q in the book of wisdom ; and spirits of meer cosenage and deceipt , as i have sufficiently proved elsewhere . i deny not therefore that there are spirits and devils , of such substance as it hath pleased god to create them . but in what place soever it be found or read in the scriptures ; a spirit or devil is to be understood spiritually , and is neither a corporal nor a visible thing : where it is written , r that god sent an evil spirit between abimelech , and the men of sichem , we are to understand , that he sent the spirit of hatred , and not a bulbegger . also where it is said , ſ if the spirit of jealousie come upon him : it is as much as to say , if he he be moved with a jealous mind : and not that a corporal devil assaulteth him . it is said in the gospel ; t there was a woman which had a spirit of infirmity eighteen years , who was bowed together , &c. whom christ by laying his hand upon her , delivered of her disease . whereby it is to be seen , that although it be said , that satan had bound her , &c. yet that it was a sickness or disease of body that troubled her ; for christ's own words expound it . neither is there any word of witchcraft mentioned , which some say was the cause thereof . there were u seven devils cast out of mary magdalen . which is not so grossly understood by the learned , as that there were in her just seven corporal devils , such as i described before elsewhere ; but that by the number of seven devils , a great multitude , and an uncertain number of vices is signified ; which figure is usual in divers places of the scripture . and this interpretation is more agreeable with x gods word then the papistical paraphrase , which is , that christ under the name of the seven devils , recounteth the seven deadly sins only . others allow neither of these expositions ; because they suppose that the efficacy of christs miracle should this way be confounded ; as though it were not as difficult a matter , with a touch , to make a good christian of a vicious person ; as with a word to cure the ague , or any other disease of a sick body . i think not but any of both these cures may be wrought by means , in process of time , without miracle ; the one by the preacher , the other by the physitian . but i say that christs work in both was apparently miraculous ; for , y with power and authority , even with a touch of his finger , and a word of his mouth , he made the blind to see , the halt to go , the lepers clean , the deaf to hear , the dead to rise again , and the poor to receive the gospel ; out of whom ( i say ) he cast devils , and miraculously conformed them to become good christians , which before were dissolute livers ; to whom he said , z go your wayes and sin no more . chap. xiv . that it pleased god to manifest the power of his son , and not of witches by miracles . jesus christ , to manifest his divine power , rebuked the winds , and they ceased ; and the waves of water , and it was calm ; which if neither our divines nor physitians can do , much less our conjurors , and least of all our old witches can bring any such thing to pass . but it pleased god to manifest the power of christ jesus by such miraculous and extraordinary means , providing , and as it were , preparing diseases , that none otherwise could be cured , that his sons glory , and his peoples faith might the more plainly appear ; as namely , leprosie , lunacy , and blindness ; as it is apparent in the gospel , where it is said , that the man was not stricken with blindness for his own sins , not for any offence of his ancestors ; but that he was made blind , to the intent the works of god should be shewed upon him by the hands of jesus christ . but witches with their charms can cure ( as witchmongers affirm ) all these diseases mentioned in the scripture , and many other more ; as the gout , the toothach , &c. which we find not that ever christ cured . as touching those that are said in the gospel , to be possessed of spirits , it seemeth in many places that it is indifferent , or all one , to say , he is possessed with a devil ; or , he is lunatick or phrentick ; which disease in these dayes is said to proceed of melancholy . but if every one that now is lunatick , be possessed with a real devil ; then might it be thought , that devils are to be thrust out of men by medicines . but who saith in these times , with the woman of canaan , my daughter is vexed with a devil ; except it be presupposed , that she meant her daughter was troubled with some disease ? indeed we say , and say truly , to the wicked , the devil is in him : but we mean not thereby , that a real devil is gotten into his guts . and if it were so , i marvel in what shape this real devil , that possesseth them , remaineth . entreth he into the body in one shape , and into the mind in another ? if they grant him to be spiritual and invisible , i agree with them . some are of opinion , that the said woman of canaan meant indeed that her daughter was troubled with some disease ; because it is written in stead of that the devil was cast out , that her daughter was made whole , even the self same hour . according to that which is said in the . of matthew , there was brought unto christ one possessed of a devil , which was both blind and dumb , and he healed him ; so as , he that was blind and dumb , both spake and saw . but it was the man , and not the devil , that was healed , and made to speak and see . whereby ( i say ) it is gathered , that such as were diseased , as well as they that were lunatick , were said sometimes to be possessed of devils . chap. xv. of the possessed with devils . here i cannot omit to shew , how fondly divers writers , and namely , james sprenger , and henry institor do gather and note the cause , why the devil maketh choice to possess men at certain times of the moon ; which is ( say they ) in two respects : first , that they may defame so good a creature as the moon ; secondly , because the brain is the moistest part of the body . the devil therefore considereth the aptnest and conveniency thereof ( the * moon having dominion over all moist things ) so as they take advantage thereby , the better to bring their purposes to pass . and further they say , that devils being conjured and called up , appear and come sooner in some certain constellations , than in other some : thereby to induce men to think that there is some godhead in the starrs . but when saul was releived with the sound of the harp , they say , that the departure of the devil was by means of the sign of the cross imprinted in david 's veins : whereby we may see how absurd the imaginations and devices of men are , when they speak according to their own fancies , without warrant of the word of god. but methinks it is very absurd that josephus affirmeth ; to wit , that the devil should be thrust out of any man by vertue of a root . and as vain it is , that a●llanus writeth of the magical hearb cynospastus , otherwise called aglaphotis ; which is all one with solomon's root named baaros , as having force to drive out any devil from a man possessed . chap. xvi . that we being not throughly informed of the nature of devils and spirits , must satisfie our selves with that which is delivered us in the scriptures touching the same ; how this word devil is to be understood both in the singular and plural number ; of the spirit of god , and the spirit of the devil ; of tame spirits ; of ahab . the nature therefore and substance of devils and spirits , because in the scripture it is not so set down , as we may certainly know the same ; we ought to content and frame our selves faithfully to believe the words and sense there delivered unto us by the high spirit , which is the holy ghost , who is lord of all spirits ; alwayes considering , that evermore spirits are spoken of in scripture , as of things spiritual , though for the help of our capacities they are sometime more grossly and corporally expressed , either in parables or by metephors , than indeed they are . as for example ( and to omit the history of job , which elsewhere i handle ) it is written ; the lord said , who shall entice ahab , that he may fall at ramoth gilead ? &c. then came forth a spirit , and stood before the lord , and said ; i will go entice him . and the lord said , wherewith ? and he said ; i will go and be a lying spirit in the mouth of all his prophets . then he said ; go forth , thou shalt prevail , &c. this story is here set forth in this wise , to bear with our capacities , and specially with the capacity of that age , that could not otherwise conceive of spiritual things , than by such corporal demonstrations . and yet here is to be noted , that one spirit , and not many or divers , did possess all the false prophets at once . even as in another place , many thousand devils are said to possess one man ; & yet it is also said even in the self same place , that the same man was possessed only with one devil . for it is there said , that christ met a man which had a devil , and he commanded the foul spirit to come forth of the man , &c. but calvin saith , where satan or the devil is named in the singular number , thereby is meant that power of wickedness , that standeth against the kingdom of justice : and where many devils are named in the scriptures , we are thereby taught , that we must fight with an infinite multitude of enemies , lest despising the fewness of them , we should be more slack to enter into battel , and so fall into security and idleness . on the other side , it is as plainly set down in the scripture , that some are possessed with the spirit of god , as that the others are endued and bound with the spirit of the devil . yea sometimes we read , that one good spirit was put into a great number of persons ; and again , that divers spirits rested in and upon one man : and yet no real or corporal spirit meant . as for example ; the lord took of the spirit that was upon moses , and put it upon the seventy elders , and when the spirit rested upon them they prophesied . why should not this be as substantial and corporal a spirit , as that wherewith the maid in the acts of the apostles was possessed ? also elisha intreated elias , that when he departed , his spirit might be double upon him . we read also , that the spirit of the lord came upon a othniel , upon b gideon , c jeptha , d samson , e balaam , f saul , g david , h ezekiel , i zachary , k amasay ; yea it is written , that caleb had another spirit than all the israelites beside ; and in another place it is said , that l daniel had a more excellent spirit than any other . so as , though the spirits , as well good as bad , are said to be given by number and proportion ; yet the quality and not the quantity of them is alwayes thereby meant and presupposed . howbeit i must confess , that christ had the spirit of god without measure , as it is written in the m evangelist john. but where it is said that spirits can be made tame , and at commandment , i say to those gross conceivers of scripture with solomon , ( who as they falsly affirm , was of all others the greatest conjuror ) saith thus in express words ; no man is lord over a spirit , to retain a spirit at his pleasure . chap. xvii . whether spirits and souls can assume bodies , and of their creation and substance , wherein writers do extreamly contend and vary . some hold opinion , that spirits and souls can assume and take unto them bodies at their pleasure , of what shape or or substance they list ; of which mind all papists , and some protestants are , being more gross than another sort , which hold that such bodies are made to their hands . howbeit , these do vary in the elements , wherewith these spiritual bodies are composed . for ( as i have said ) some affirm , that they consist of fire ; some think , of air ; and some ; of the stars and other celestial powers . but if they be celestial , then ( as peter martyr saith ) must they follow the circular motion ; and , if they be elementary ; then must they follow the motions of those elements , of which their bodies consist . of air they cannot be ; for air is corpus homogeneum ; so as every part of air is air , whereof there can be no distinct members made : for an organical body must have bones , sinews , veins , flesh , &c. which cannot be made of air . neither ( as peter martyr affirmeth ) can an anybody receive or have either shape or figure . but some ascend up into the clouds , where they find ( as they say ) divers shapes and forms even in the air . unto which objection peter martyr answereth , saying , and that truly , that clouds are not altogether air , but have a mixture of other elements mingled with them . chap. xviii . certain popish reasons concerning spirits made of air ; of day-devils and night-devils ; and why the devil loveth no salt in his meat . many affirm ( upon a fable cited by m. mal. ) that spirits are of air , because they have been cut ( as he saith ) in sunder and closed presently again ; and also because they vanish away so suddenly . but of such apparitions i have already spoken , and am shortly to say more , which are rather seen in the imagination of the weak and diseased , than in verity and truth . which sights and apparations , as they have been common among the unfaithful ; so now , since the preaching of the gospel they are most rare . and as among faint-hearted people ; namely , women , children , and sick folks , they usually swarmd : so among strong bodies and good stomachs they never used to appear ; as elsewhere i haved proved ; which argueth that they were only phantastical and imaginary . now say they that imagine devils and spirits to be made of air , that it must needs be that they consist of that element ; because otherwise when they vanish suddenly away , they should leave some earthy substance behind them . if they were of water , then should they moisten the place where they stand , and must needs be shed on the floor . if they consisted of fire , then would they burn any thing that touched them : and yet ( say they ) abraham and lot washed their feet , and were neither scalded nor burnt . i find it not in the bible , but in bodin , that there are day-devils and night-devils . the same fellow saith , that deber is the name of that devil which hurteth by night ; and cheleb is he that hurteth by day howbeit , he confesseth , that satan can hurt both by day and night ; although it be certain ( as he saith ) that he can do more harm by night than by day ; producing for example , how in a night he slew the first born of egypt . and yet it appeareth plainly in the text , that the lord himself did it . whereby it seemeth , that bodin puteth no difference between god and the devil . for further confirmation of this his foolish assertion , that devils are more valiant by night than by day , he alledgeth the . psalm , wherein is written , thou makest darkness , and it is night , wherein all the beasts of the forrest creep forth ; the lions roar , &c. when the sun riseth , they retire , &c. so as now he maketh all beasts to be devils , or devils to be beasts . oh barbarous blindness ! this bodin also saith , that the devil loveth no salt in his meat , for that it is a sign of eternity , and used by gods commandement in all sacrifices ; abusing the scriptures , which he is not ashamed to quote in that behalf . but now i will declare how the scripture teacheth our dull capacities to conceive what manner of thing the devil is , by the very names appropriated unto him in the same . chap. xix . that such devils as are mentioned in the scriptures , have in their names their nature and qualities expressed , with instances thereof . such devils are mentioned in the scriptures by name , have in their names their nature and qualities expressed , being for the most part the idols of certain nations idolatrously erected , in stead , or rather in spight of god. for beelzebub which signifieth , the lord of the flies , because he taketh every simple thing in his web , was an idol or oracle erected at ekron , to whom ahaziah sent to know whether he should recover his disease : as though there had been no god in israel . this devil beelzebub was among the jews reputed the principal devil . the grecians called him pluto , the latins , sumanus , quasi summum deorum manium , the chief ghost or spirit of the dead whom they supposed to walk by night : although they absurdly believed also that the soul died with the body . so as they did put a difference between the ghost of a man and the soul of a man ; and so do our papists ; howbeit , none otherwise but that the soul is a ghost , when it walketh on the earth , after the dissolution of the body , or appeareth to any man , either out of heaven , hell , or purgatory , and not otherwise . a nisroch signifieth a delicate tentation , and was worshipped by senacharib in assyria . b tartak is in english , fettered , and was the devil or idol of the hevites . c baal-peor , otherwise called priapus , the gaping or naked god , was worshipped among the moabites . d adramelech , that is , the cloke or power of the king , was an idol at sepharvais , which was a city of the assyrians . e chem●sh , that is , feeling , or departing , was worshipped among the moabites . f dagon , that is , corn or grief , was the idol of the philistines . g astarte , that is , a fold or flock , is the name of a she idol at sydonia , whom solomon worshipped ; some think it was venus . h malcham that is , a king , was an idol or devil , which the sons of ammon worshipped . sometimes also we find in the scriptures , that devils and spirits take their names of wicked men , or of the houses or states of abominable persons : as astaroth , which ( as josephus saith ) was the idol of the philistines , whom the jews took from them at solomons commandment , and was also worshipped of solomon . which though it signifie riches , flocks , &c. yet it was once a city belonging to og the the king of basan , where they say the giants dwelt . in these respects astaroth is one of the special devils named in solomon's conjuration , and greatly imployed by the conjurors . i have sufficiently proved in these quotations , that these idols are dii gentium , the gods of the gentiles ; and then the prophet david may satisfie you , that they are devils , who saith dii gentium daemonia sunt , the gods of the gentiles are devils . what a devil was the rood of grace to be thought , but such a one as before is mentioned and described , who took his name of his curteous and gracious behaviour toward his worshippers , or rather those that offered unto him ? the idolatrous knavery whereof being now bewrayed , it is among the godly reputed a devil rather than a god ; and so are divers others of the same stamp . chap. xx. divers names of the devil , whereby his nature and disposition is manifested . it hath also pleased god to inform our weak capacities , as it were by similitudes and examples , or rather by comparisons , to understand what manner of thing the devil is , by the very names appropriated and attributed unto him in the scriptures ; wherein sometimes he is called by one name , sometimes by another , by metaphors according to his conditions . a elephas is called in job , behemoth , which is bruta ; whereby the greatness and brutishness of the devil is figured . leviathan is not much different from elephas ; whereby the devils great subtilty and power is shewed unto us . b mammon the covetous desire of money , wherewith the devil overcometh the reprobate . c daemon signifieth one that is cunning or crafty . cacodaemon is perversly knowing . all those which in ancient times were worshipped as gods , were so called . d diabolus is calumniator , an accuser , or a slanderer . satan is adversarius , an adversary , that troubleth and molesteth . e abaddon , a destroyer . f legio , because they are many . g prince of the air . h prince of the world . i a king of the sons of pride . k a roaring lion . l an homicide or man-slayer , a lyer , and the father of lyes . m the author of sin . n a spirit . yea sometimes he is called the spirit of the lord , as the executioner and minister of his displeasure , &c. sometimes , the o spirit of fornication , &c. and many other like epithets or additions are given him for his name . he is also called p the angel of the lord. q the cruel angel of satan . the ſ angel of hell. the t great dragon , for his pride and force . the u red dragon , for his bloodiness . a x serpent . an y owl , a kite , a satyr , a crow , a pellican , a hedghog , a griph , a stork , &c. chap. xxi . that the idols or gods of the gentiles are devils , their divers names , and in what affairs their labours and authorities are imployed , wherein also the blind superstition of the heathen people is discovered . and for so much as the idols of the gentiles are called devils , and are among the unlearned confounded and intermedled with the devils that are named in the scriptures ; i thought it convenient here to give you a note of them ; to whom the gentiles gave names , according to the offices unto them assigned . penates are the domestical gods , or rather devils that are said to make men live quietly within doores . but some think these rather to be such as the gentiles thought to be set over kingdoms ; and that lares are such as trouble private houses , and are set to oversee cross-wayes and cities . larvae are said to be spirits that walk only by night . genii are the two angels , which they supposed were appointed to wait upon each man. manes are the spirits which oppose themselves against men in the way . daemones were feigned gods by poets , as jupiter , juno , &c. virunculi terrei are such as was robin good-fellow , that would supply the office of servants , specially of maids ; as to make a fire in the morning , sweep the house , grind mustard and malt , draw water , &c. these also rumble in houses , draw latches , go up and down stairs , &c. dii geniales are the gods that every man did sacrifice unto at the day of their birth . tetrici be they that make folk afraid , and have such ugly shapes , which many of our divines do call subterranei . cobali are they that follow men , and delight to laugh , with tumbling , juggling , and such like toyes . virunculi are dwarfs about three handfuls longs , and do no hurt ; but seem to dig in minerals , and to be very busie , and yet do nothing . guteli or trulli are spirits ( they say ) in the likeness of women , shewing great kindness to all men ; and hereof it is that we call light women , trulls . daemones montani are such as work in the minerals , and further the work of the labourers wonderfully , who are nothing afraid of them . hudgin is a very familiar devil , which will do no body hurt , except he receive injury : but the cannot abide that , nor yet be mocked : he talketh with men friendly , sometimes visibly , and sometimes invisibly . there go as many tales upon this hudgin , in some parts of germany , as there did in england of robin good-fellow . but this hudgin was so called , because he alwayes wore a cap or a hood ; and therefore i think it was robin hood . fryer rush was for all the world such another fellow as this hudgin , and brought up even in the same school ; to wit , in a kitchin ; in so much as the self same tale is written of the one as of the other , concerning the skullion , which is said to have been slain , &c. for the reading whereof i referr you to fryer rush his story , or else to john wierus , de praestigiis daemonum . there were also familiares daemones , which we call familiars : such as socrates and caesar were said to have ; and such as feats sold to doctor burcot . quintus sertorius had diana her self for his familiar ; and numa pompilius had aegeria ; but neither the one nor the other of all these could be preserved by their familiars from being destroyed with untimely death . simon samareus boasted , that he had gotten by conjuration , the soul of a little child that was slain , to be his familiar , and that he told him all things that were to come , &c. i marvel what priviledge souls have , which are departed from the body , to know things to come more than the souls within mans body . there were spirits , which they called albae mulieres , and albae sybillae , which were very familiar , and did much harm ( they say ) to women with child , and to suckling children . denmus as a devil is worshipped among the indians in calecute , who ( as they think ) hath power given him of god to judge the earth , &c. his image is horribly pictured in a most ugly shape . thevet saith , that a devil in america , called agnan , beareth sway in that country . in ginnie one grigrie is accounted the great devil , and keepeth the woods ; these have priests called charoibes , which prophesie after they have lien by the space of one hour prostrate upon a wench of twelve years old , and all that while ( say they ) he calleth upon a devil called hovioulsira , and then cometh fourth and uttereth his prophesie : for the true success whereof the people pray all the while that he lieth groveling like a lecherous knave . there are a thousand other names , which they say are attributed unto devils ; and such as they take to themselves are more ridiculous than the names that are given by others , which have more leisure to devise them . in little books containing the cosening possessed at maidstone , where such a wonder was wrought ; as also in other places , you may see a number of counterfeit devils names , and other trish trash . chap. xxii . of the romans chief gods called dii selecti , and of other heathen gods , their names and offices . there were among the romans twenty idolatrous gods , which were called dii selecti sive electi , chosen gods ; whereof twelve were male , and eight female , whose names do thus follow : janus , saturnus , jupiter , genius , mercurius , apollo , mars , vulcanus , neptunus , sol , orcus and vibar , which were all he-gods : tellus , ceres , juno , minerva , luna , diana , venus and vesta , were all she-gods . no man might appropriate any of these unto himself , but they were left common and indifferent to all men dwelling in one realm , province , or notable city . these heathen gentiles had also their gods , which served for sundry purposes ; as to raise thunder , they had statores , tonantes , feretrii , and jupiter elicius . they had cantius , to whom they prayed for wise children , who was more apt for this purpose than minerva that issued out of jupiters own brain . lucina was to send them that were with childe safe delivery , and in that respect was called the mother of childwives . opis was called the mother of the babe new born , whose image women with child hanged upon their girdles before their bellies , and bare it so by the space of nine moneths ; and the midwife alwayes touched the child therewith before she or any other layed hand thereon . if the child were well born , they sacrificed thereunto , although the mother miscarried : but if the child were in any part unperfect , or dead , &c. they used to beat the image into powder , or to burn or drown it . vagianus was he that kept their children from crying , and therefore they did alwayes hang his picture about babes necks : for they thought much crying in youth portended ill fortune in age . cuninus , otherwise cunius , was he that preserved ( as they thought ) their children from misfortune in the cradle . ruminus was to keep their dugs from corruption . volumnus and his wise volumna were gods , the one for young men , the other for maids that desired marriage : for such as prayed devoutly unto them , should soon be marryed . agrestis was the god of the fields , and to him they prayed for fertility . bellus was the god of war and warriers , and so also was victoria , to whom the greatest temple in rome was built . honorius was he that had charge about inkeepers , that they should well intreat pilgrimes . berecinthia was the mother of all the gods . aesculanus was to discover their mines of gold and silver , and to him they prayed for good success in that behalf . aesculapius was to cure the sick , whose father was apollo , and served to keep weeds out of the corn. segacia was to make seeds to grow . flora preserved the vines from frosts and blasts . sylvanus was to preserve them that walked in gardens . bacchus was for drunkards . pavor for cowherds ; meretrix for whores , to whose honour there was a temple built in rome , in the midst of forty and four streets , which were all inhabited with common harlots . finally colatina , alias clotina , was goddess of the stool , the jakes , and the privy , to whom as to every of the rest , there was a peculiar temple edified : besides that notable temple called pantheon , wherein all the gods were placed together ; so as every man and woman , according to their follies and devotions , might go thither and worship what gods they list . chap. xxiii . of divers gods in divers countries . the aegyptians were yet more foolish in this behalf than the romans ( i mean the heathenish romans that then were , and not the popish romans that now are , for no nation approacheth near to these in any kind of idolatry . ) the aegyptians worshipped anubis in the likeness of a dog , because he loved dogs and hunting . yea they worshipped all living creatures , as namely of beasts , a bullock , a dog , and a cat ; of flying fowls , ibis ( which is a bird with a long bill , naturally devouring up venemous things and noisome serpents ) and a sparrow-hawk : of fishes they had two gods ; to wit , lepidotus piscis , and oxyrinchus . the saitans and thebans had to their god a sheep . in the city lycopolis they worshipped a woolf ; in herinopolis , the cynocephalus ; the leopolitans , a lyon ; in laetopolis , a fish , in nilus called latus . in the city cynopolis , they worshipped anubis . at babylon , besides memphis , they made an onion their god ; the thebans , an eagle , the mendeseans , a goat ; the persians , a fire called orimasda ; the arabians , bacchus , venus , and diasaren ; the boeotians , amphyaraus ; the africans , mopsus ; the scythians , minerva ; the naucratits , serapis , which is a serpent ; astartes ( being as cicero writeth the fourth venus , who was she , as others affirm , whom solomon worshipped at his concubines request ) was the goddess of the assyrians . at noricum , being a part of bavaria , they worship tibilenus ; the moores worship juba ; the macedonians , gabirus ; the poenians , uranius ; at samos , juno was their god ; at paphos , venus ; at lemnos , vulcan ; at naxos , liberus ; at lampsack , priapus with the great genitals ; who was set up at hellespont to be adored . in the isle diomedea , diomedes ; at delphos , apollo ; at ephesus , diana was worshipped . and because they would play small game rather than sit out , they had acharus cyrenaicus , to keep them from flies and flie-blows ; hercules canopius , to keep them from fleas ; apollo parnopejus , to keep their cheeses from being mouseaten . the greeks were the first , that i can learn to have assigned to the gods their principal kingdoms and offices : as jupiter to rule in heaven , pluto in hell , neptune in the sea , &c. to these they joyned , as assistants , divers commissioners ; as to jupiter , saturn , mars , venus , mercury , and minerva : to neptune , n●reus , &c. tutilina was only a mediatrix to jupiter , not to destroy corn with thunder or tempests , before whom they usually lighted candles in the temple , to appease the same , according to popish custom in these dayes . but i may not repeat them all by name , for the gods of the gentiles were by good record , as varro and others report , to the number of thirt thousand , and upward . whereby the reasonable reader may judge their superstitious blindness . chap. xxiv . of popish provincial gods ; a comparison between them and heathen gods ; of physical gods ; and of what occupation every popish god is . now if i thought i could make an end in any reasonable time , i would begin with our antichristian gods , otherwise called popish idols , which are as rank devils as dii gentium , gods of the gentiles , spoken of in the psalms : or as dii montinum , gods of the mountains , set forth and rehearsed in the first book of the kings : or as dii terrarum , or dii populorum , gods of the earth or of people , mentioned in the second of the chronicles , . and in the first of the chronicles , . or as dii terrae , gods of the earth , in judges . or as dii filiorum seir , gods of the sons of seir in the second of the chronicles , . or as dii alieni , strange gods , which are so often mentioned in the scriptures . surely , there were in the popish church more of these in number , more in common , more in private , more publike , more for lewd purposes , and more for no purpose , than among all the heathen , either heretofore , or at this present time : for i dare undertake , that for every heathen idol i might produce twenty out of the popish church . for there were proper idols of every nation : as s. george on horseback for england , ( excepting whom , there is said to be no more horsemen in heaven save only s. martine ) s. andrew for burgundie and scotland , s. michael for france , s. james for spain , s. patrick for ireland , s. david for wales , s. peter for rome , and some part of italy . had not every city in all the popes dominions his several patron ? as paul for london , denis for paris , ambrose for millen , loven for gaunt , rombal for mackline , s. mark 's lion for venice , the three magitian kings for cullen , and so of other ? yea , had they not for every small town , and every village and parish ( the names whereof i am not at leisure to repeat ) a several idol ? as s. sepulchre , for one ; s. bride , for another ; s. alhallows , all-saints , and our lady for all at once : which i thought meeter to rehearse , than a bed-roll of such a number as are in that predicament . had they not he-idols and she-idols , some for men , some for women , some for beasts , some for fowls ? &c. do you not think that s. martin might be opposed to bacchus ? if s. martin be too weak , we have s. urbane , s. clement , and many other to assist him . was venus and meretrix an advocate for whores among the gentiles ? behold , there were in the romish church to encounter with them , s. aphra , s. aphrodite , and s. maudline . but insomuch as long as meg was as very a whore as the best of them , she had wrong that she was not also canonized , and put in as good credit as they : for she was a gentlewoman born ; whereunto the pope hath great respect in cannonizing of his saints . for ( as i have said ) he cannonizeth the rich for saints , and burneth the poor for witches . but i doubt not , magdalen , and many other godly women are very saints in heaven , and should have been so , though the pope had never cannonized them ; but he doth them wrong , to make them the patronesses of harlots and strong strumpets . was there such a traitor among all the heathen idols , as s. thomas becket ? or such a whore as s. bridget ? i warrant you s. hugh was as good a huntsman as anubis . was vulcan the protector of the heathen smiths ? yea forsooth , and s. euloge was patron for ours . our painters had luke , our weavers had steven , our millers had arnold , our traitors had goodman , our sowters had crispine , our potters had s. gore with a devil on his shoulder , and a pot in his hand . was there a better horseleech among the gods of the gentiles than s. loy ? or a better sowgelder than s. anthony ? or a better toothdrawer than s. apolline ? i believe that apollo parnopeius was no better a ratcatcher than s. gertrude , who hath the popes patent and commendation therefore . the thebans had not a better shepherd than s. wendeline , nor a better gissard to keep their geese than gallus . but for physick and surgery , our idols exceed them all . for s. john , and s. valentine excelled at the falling-evil . s. roch was good at the plague , s. petronill at the ague . as for s. margaret , she passed lucina for a midwife , and yet was but a maid ; in which respect s. marpurge is joyned with her in commission . for mad men , and such as are possessed with devils , s. roman was excellent , and fryer ruffine was also prettily skilful in that art. for botches and biles , cosmus and damian ; s. clare for the eyes , s. apolline for teeth , s. job for the * pox. and for sore breasts s. agatha was as good as ruminus . whosoever served servatius well , should be sure to lose nothing : if servatius failed in his office , s. vinden could supply the matter with his cunning ; for he could cause all things that were lost to be restored again . but here lay a straw for a while , and i will shew you the names of some , which exceed these very far , and might have been cannonized for arch-saints ; all the other saints or idols being in comparison of them but bunglers , and bench-whistlers . and with your leave , when all other saints had given over the matter , and the saints utterly forsaken of their servitors , they repaired to these that i shall name unto you , with the good consent of the pope , who is the fautor , or rather the patron of all the saints , devils , and idols living or dead , and of all the gods save one . and whereas none other saint could cure above one disease , in so much as it was idolatry , folly i should have said , to go to job for any other malady than the pox ; nothing cometh amiss to these . for they are good at any thing , and never a whit nice of their cunning : yea greater matters are said to be in one of their powers , than is in all the other saints . and these are they : s. mother bungie , s. mother paine , s. feats , s. mother still , s. mother dutton , s. kytrell , s. ursula kemp , s. mother newman , s. doctor heron , s. rosimund a good old father , and divers more that deserve to be registred in the popes kalender , or rather the devils rubrick . chap. xxv . a comparison between the heathen and the papists , touching their excuses for idolatry . and because i know , that the papists will say , that their idols are saints , and no such devils as the gods of the gentiles were : you may tell them , that not only their saints , but the very images of them were called divi . which though it signifie gods , and so by consequence idols or fiends : yet put but an ( l ) thereunto , and it is divil in english . but they will say also that i do them wrong to gibe at them ; because they were holy men and holy women . i grant some of them were so , and further from allowance of the popish idolatry imployed upon them , than grieved with the derision used against that abuse . yea even as silver and gold are made idols unto them that love them too well , and seek too much for them : so are these holy men and women made idols by them that worship them , and attribute unto them such honour as to god only appertaineth . the heathen gods were for the most part good men , and profitable members to the common-wealth wherein they lived , and deserved fame , &c. in which respect they made gods of them when they were dead ; as they made devils of such emperours and philosophers as they hated , or as had deserved ill among them . and is it not even so , and worse , in the common-wealth and church of popery ? doth not the pope excommunicate , curse , and condemn for hereticks , and drive to the bottomless pit of hell , proclaiming to the very devils , all those that either write , speak , or think , contrary to his idolatrous doctrin ? cicero , when he derided the heathen gods , and inveighed against them that yielded such servile honour unto them , knew the persons , unto whom such abuse was committed , had well deserved as civil citizens ; and that good fame was due unto them , and not divine estimation . yea the infidels that honoured those gods , as hoping to receive benefits for their devotion imployed that way , knew and conceived that tke statues and images , before whom with such reverence they poured forth their prayers , were stocks and stones , and only pictures of those persons whom they resembled : yea they also knew , that the parties themselves were creatures , and could not do so much as the papists and witchmongers think the rood of grace , or mother bungie could do . and yet the papists can see the abuse of the gentiles , and may not hear of their own idolatry more gross and damnable than the others . chap. xxvi . the conceit of the heathen and the papists all one in idolatry ; of the council of trent ; a notable story of a hangman arraigned after he was dead and buried , &c. but papists perchance will deny , that they attribute so much to these idols as i report ; or that they think it so meritorious to pray to the images of saints as is supposed ; affirming , that they worship god , and the saints themselves , under the forms of images . which was also the conceit of the heathen , and their excuse in this behalf ; whose eyesight and insight herein reached as far as the papistical distinctions published by popes and their councils . neither do any of them admit so gross idolatry , as the council of trent hath done , who alloweth that worship to the rood that is due to jesus christ himself ; and so likewise of other images of saints . i thought it not impertinent therefore in this place to insert an example taken out of the rosarie of our lady , in which book do remain ( besides this ) ninety and eight examples to this effect : which are of such authority in the church of rome , that all scripture must give place unto them . and these are either read there as their special homilies , or preached by their chief doctors . and this is the sermon for this day verbatim translated out of the said rosarie , a book much esteemed and reverenced among papists . a certain hangman passing by the image of our lady , saluted her , commending himself to her protection . afterwards , while he prayed before her , he was called away to hang an offendor ; but his enemies intercepted him , and slew him by the way . and lo a certain holy priest , which nightly walked about every church in the city , rose up that night , and was going to his lady , i should say , to our lady-church . and in the church-yard he saw a great many dead men , and some of them he knew , of whom he asked , what the matter was , &c. who answered , that the hangman was slain , and the devil challenged his soul , the which our lady said was her : and the judge was even at hand coming thither to hear the cause , and therefore ( said they ) we are now come together . the priest thought he would be at the hearing hereof , and hid himself behind a tree ; and anon he saw the judicial seat ready prepared and furnished , where the judge , to wit , jesus christ , sate , who took up his mother unto him . soon after the devils brought in the hangman pinnioned , and proved by good evidence , that his soul belonged to them . on the other side , our lady pleaded for the hangman , proving that he at the hour of death commended his soul to her . the judge hearing the matter so well debated on either side , but willing to obey ( for these are his words ) his mothers desire , and loath to do the devils any wrong , gave sentence that the hangmans soul should return to his body , until he had made sufficient satisfaction ; ordaining that the pope should set forth a publick form of prayer for the hangmans soul . it was demanded , who should do the errand to the popes holiness ? marry quoth our lady , that shall yonder priest that lurketh behind the tree . the priest being called forth , and injoyned to make relation hereof , and to desire the pope to take the pains to do according to this decree , asked by what token he should be directed . then was delivered unto him a rose of such beauty , as when the pope saw it , he knew his message was true . and so , if they do not well , i pray god we may . chap. xxvii . a confutation of the fable of the hangman ; of many other feigned and ridiculous tales and apparitions , with a reproof thereof . by the tale above mentioned you see what it is to worship the image of our lady . for though we kneel to god himself , and make never so humble petitions unto him , without faith and repentance it shall do us no pleasure at all . yet this hangman had great friendship shewed him for one point of courtesie used to our lady , having not one dram of faith , repentance , nor yet of honesty in him . nevertheless , so credulous is the nature of man , as to believe this and such like fables : yea , to discredit such stuffe , is thought among the papists flat heresie . and though we that are protestants , will not believe these toyes , being so apparently popish : yet we credit and report other appearances , and assuming of bodies by souls and spirits ; though they be as prophane , absurd , and impious as the other . we are sure the holy maid of kent's vision was a very cosenage : but we can credit , imprint , and publish for a true possession or history , the knavery used by a cosening varlot at maidstone ; and many other such as that was . we think souls and spirits may come out of heaven or hell , and assume bodies , believing many absurd tales told by the schoolmen and romish doctors to that effect : but we discredit all the stories that they , and as grave men as they are , tell us upon their knowledge and credit , of souls condemned to purgatory , wandering for succour and release by trentals and masses said by a popish priest , &c. and yet they in probability are equal , and in number far exceed the other . we think that to be a lye , which is written , or rather fathered upon luther ; to wit , that he knew the devil , and was very conversant with him , and had eaten many bushels of salt , and made jolly good cheer with him ; and that he was confuted in a desputation with a real devil about the abolishing of private mass . neither do we believe this report , that the devil in the likeness of a tall man , was present at a sermon openly made by carolostadius ; and from this sermon went to his house , and told his son that he would fetch him away after a day or twain , as the papists say he did indeed , although they lie in every point thereof most maliciously . but we can believe platina and others , when they tell us of the appearances of pope benedict the eight , and also the ninth ; how the one rode upon a black horse in the wilderness , requiring a bishop ( as i remember ) whom he met , that he would distribute certain money for him , which he had purloined of that which was given in alms to the poor , &c. and how the other was seen a hundred years after the devil had killed him in a wood , of an hermite in a bears-skin , and an asses-head on his shoulders , &c. himself saying that he appeared in such sort as he lived . and divers such stuffe rehearsed by platina . now because s. ambrose writeth , that s. anne appeared to constance the daughter of constantine , and to her parents , watching at her sepulchre : and because eusebius and nicephorus say , that the pontamian virgin , origen's disciple , appeared to s. basil , and put a crown upon his head , in token of the glory of his martyrdom , which should shortly follow : and because hierome writeth of paul's appearance ; and theodoret , of s. john the baptist ; and athanasius , of ammons , &c. many do believe the same stories and miraculous appearances to be true . but few protestants will give credit unto such shameful fables , or any like them , when they find them written in the legendary , festival , rosaries of our lady , or any other such popish authors . whereby i gather , that if the protestant believe some few lyes , the papists believe a great number . this i write , to shew the imperfection of man , how attentive our ears are to hearken to tales . and though herein consists no great point of faith or infidelity ; yet let us that profess the gospel take warning of papists , not to be carryed away with every vain blast of doctrine ; but let us cast away these prophane and old wives fables . and although this matter have passed so long with general credit and authority ; yet many * grave authors have condemned long since all those vain visions and apparitions , except such as have been shewed by god , his son , and his angels . athanasius saith , that souls once loosed from their bodies , have no more society with mortal men . augustine saith , that if souls could walk and visit their friends , &c. or admonish them in sleep , or otherwise , his mother that followed him by land and by sea would shew her self to him , and reveal her knowledge , or give him warning , &c. but most true it is that is written in the gospel : we have moses and the prophets , who are to be hearkened unto , and not the dead . chap. xxviii . a confutation of johannes laurentius , and of many others , maintaining these fained and ridiculous tales and apparitions , and what driveth them away : of moses and elias appearance in mount tabor . furthermore , to prosecute this matter in more words ; if i say that these apparitions of souls are but knaveries and cosenages ; they object that moses and elias appeared in mount tabor , and talked with christ , in the presence of the principal apostles ; yea , and that god appeared in the bush , &c. as though spirits and souls could do whatsoever it pleaseth the lord to do , or appoint to be done for his own glory , or for the manifestation of his son miraculously . and therefore i thought good to give you a taste of the witchmongers absurd opinions in this behalf . and first you shall understand , that they hold , that all the souls in heaven may come down and appear to us when they list , and assume any body saving their own ; otherwise ( say they ) such souls should not be perfectly happy . they say , that you may know the good souls from the bad very easily : for a damned soul hath a very heavy and sowre look ; but a saints soul hath a cheerful and a merry countenance ; these also are white and shining , the other cole black . and these damned souls also may come up out of hell at their pleasure ; although abraham made dives believe the contrary . they affirm , that damned souls walk oftenest : next unto them the souls of purgatory ; and most seldom the souls of saints . also they say , that in the old law souls did appear seldom ; and after dooms-day they shall never be seen more : in the time of grace they shall be most freequent . the walking of these souls ( saith michael andr. ) is a most excellent argument for the proof of purgatory ; for ( saith he ) those souls have testified that which the popes have affirmed in that behalf ; to wit , that there is not only such a place of punishment , but that they are released from thence by masses , and such other satisfactory works ; whereby the goodness of the mass is also ratified and confirmed . these heavenly or purgatory souls ( say they ) appear most commonly to them that are born upon ember-dayes , and they also walk most usually on those ember-dayes ; because we are in best state at that time to pray for the one , and to keep company with the other . also they say , that souls appear oftenest by night ; because men may then be at be at best leisure , and most quiet . also they never appear to the whole multitude , seldom to a few , and most commonly to one alone ; for so one may tell a lye without controlment . also they are oftenest seen by them that are ready to die ; as trasilla saw pope foelix ; ursine , peter and paul ; galla romana , s. peter ; and as musa the maid saw our lady ; which are the most certain appearances credited and allowed in the church of rome : also they may be seen of some , and of some other in that presence not seen at all ; as ursine saw peter and paul , and yet many at that instant being present could not see any such sight , but thought it a lye ; as i do . michael andraeas confesseth , that papists see more visions than protestants ; he saith also , that a good soul can take none other shape than of a man ; marry a damned soul may and doth take the shape of a black-moor , or of a beast , or of a serpent , or specially of an heretick . the christian signs that drive away these evil souls , are the cross , the name of jesus , and the relicks of saints ; in the number whereof are holy-water , holy-bread , agnus dei , &c. for andrew saith , that notwithstanding julian was an apostate , and a betrayer of christian religion ; yet at an extremity , with the only sign of the cross , he drave away from him many such evil spirits ; whereby also ( he saith ) the greatest diseases and sicknesses are cured , and the sorest dangers avoided . chap. xxix . a confutation of assuming of bodies , and of the serpent that seduced eve. they that contend so earnestly for the devils assuming of bodies and visible shapes , do think they have a great advantage by the words uttered in the third of genesis , where they say , the devil entered into a serpent or snake ; and that by the curse it appeareth , that the whole displeasure of god lighted upon the poor snake only . how those words are to be considered , may appear , in that it is of purpose so spoken , as our weak capacities may thereby best conceive the substance , tenor , & true meaning of the word , which is there set down in the manner of a tragedy , in such humane and sensible form , as wonderfully informeth our understanding ; though it seem contrary to the spiritual course of spirits and devils , and also to the nature and divinity of god himself ; who is infinite , and whom no man ever saw with corporal eyes , and lived . and doubtless , if the serpent there had not been taken absolutely , nor metaphorically for the devil , the holy ghost would have informed us thereof in some part of that story . but to affirm it sometimes to be a devil , and sometimes a snake ; whereas there is no such distinction to be found or seen in the text , is an invention and a fetch ( methinks ) beyond the compass of all divinity . certainly the serpent was he that seduced eve ; now whether it were the devil , or a snake ; let any wiseman ( or rather let the word of god ) judge . doubtless the scripture in many places expoundeth it to be the devil . and i have ( i am sure ) one wise man on my side for the interpretation hereof , namely solomon ; who saith , through envie of the devil came death into the world ; referring that to the devil , which moses in the letter did to the serpent . but a better expositor hereof needeth not , than the text it self , even in the same place , where it is written ; i will put enmity between thee and the woman , and between thy seed and her seed ; he shall break thy head , and thou shalt bruise his heel . what christian knoweth not , that in these words the mystery of our redemption is comprised and promised ? wherein is not meant ( as many suppose ) that the common seed of women shall tread upon a snakes-head , and so break it in pieces , &c. but that special seed , which is christ , should be born of a woman , to the utter over-throw of satan , and to the redemption of mankind , whose heel or flesh in his members the devil should bruise and assault , with continual attempts , and carnal provocations , &c. chap. xxx . the objection concerning the devils assuming of the serpents body answered . this word serpent , in holy scripture is taken for the devil : the serpent was more subtil than all the beasts of the field . it likewise signifieth such as be evil speakers , such as have slandering tongues , also hereticks , &c. they have sharpened their tongues like serpents . it doth likewise betoken the death and sacrifice of christ : as moses lifted up the serpent in the wilderness , so must the son of man be lifted up upon the cross . moreover , it is taken for wicked men : o ye serpents and generation of vipers . thereby also is signified as well a wise as a subtil man : and in that sense did christ himself use it , saying , be ye wise as serpents , &c. so that by this brief collection you see , that the word serpent , as it is equivocal , so likewise it is sometimes taken in the good , and sometimes in the evil part . but where it is said , that the serpent was father of lyes , author of death , and the worker of deceit ; methinks it is a ridiculous opinion to hold , that thereby a snake is meant ; which must be , if the letter be preferred before the allegory . truly calvin's opinion is to be liked and reverenced , and his example to be embraced and followed , in that he offereth to subscribe to them that hold , that the holy ghost in that place did of purpose use obscure figures , that the clear light thereof might be deferred , till christs coming . he saith also with like commendation ( speaking hereof , and writing upon this place ) that moses doth accommodate and fitten for the understanding of the common people , in a rude and gross style , those things which he there delivereth ; forbearing once to rehearse the name of satan . and further he saith , that this order may not be thought of moses his own device ; but to be taught him by the spirit of god : for such was ( saith he ) in those dayes the childish age of the church , which was unable to receive higher or profounder doctrine . finally , he saith , even hereupon , that the lord hath supplyed , with the secret light of his spirit , whatsoever wanted in plainness and clearness of external words . if it be said , according to experience , that certain other beasts are farre more subtil than the serpent : they answer , that it is not absurd to confess , that the same gift was taken away from him , by god , because he brought destruction to mankind . which is more ( methinks ) than need be granted in that behalf . for christ saith not ; be ye wise as serpents were , before their transgression ; but , be wise as serpents are . i would learn what impiety , absurdity , or offence it is to hold , that moses , under the person of a poysoning serpent or snake , describeth the devil that poysoned eve with his deceitful wor●s , and venomous assault . whence cometh it else , that the devil is called so often , the viper , the serpent , &c. and that his children are called the generation of vipers ; but upon this first description of the devil made by moses ? for i think none so gross , as to suppose , that the wicked are the children of snakes , according to the letter ; no more than we are to think and gather , that god keepeth a book of life , written with pen and ink upon paper ; as citizens record their free-men . chap. xxxi . of the curse rehearsed gen. . and that place rightly expounded ; john calvins opinion of the devil . the curse rehearsed by god in that place , whereby witchmongers labour so busily to prove that the devil entered into the body of a snake , and by consequence can take the body of any other creature at his pleasure , &c. reacheth i think further into the devils matters , than we can comprehend it , or is needful for us to know , that understand not the wayes of the devils creeping , and is far unlikely to extend to plague the generation of snakes ; though they had been made with legges before that time , and through his curse was deprived out of that benefit , and yet , if the devil should have entered into the snake , in manner and form as they suppose , i cannot see in what degree of sin the poor snake should be so guilty , as that god , who is the most righteous judge , might be offended with him . but although i abhor that lewd interpretation of the family of love , and such other heretiques , as would reduce the whole bible into allegories : yet ( methinks ) the creeping there is rather metaphorically or significatively spoken , than literally ; even by that figure , which is there prosecuted to the end : wherein the devil is resembled to an odious creature , who as he creepeth upon us to annoy our bodies ; so doth the devil there creep into the conscience of eve , to abuse and deceive her : whose seed nevertheless shall tread down and dissolve his power and malice : and through him , all good christians ( as calvin saith ) obtain power to do the like . for we may not imagine such a material tragedy , as there is described , for the ease of our feeble and weak capacities . for whensoever we find in the scriptures , that the devil is called god , the prince of the world , a strong armed man , to whom is given the power of the air ; a roaring lion , a serpent , &c. the holy ghost moved us thereby , to beware of the most subtil , strong and mighty enemy , and to make preparation , and arm our selves with faith against so terrible an adversary . and this is the opinion and counsel of calvin , that we seeing our own weakness , and his force manifested in such terms , may beware of the devil , and may flie to god for spiritual aid and comfort : and as for his corporal assaults , or his attempts upon our bodies , his night-walkings , his visible appearings , his dancing with witches , &c. we are neither warned in the scriptures of them , nor willed by god or his prophets to flie them ; neither is there any mention made of them in the scriptures . and therefore think i those witchmongers and absurd writers to be as gross on the one side , as the sadduces are impious and fond on the other , which say , that spirits and devils are only motions and affections , and that angels are but tokens of gods power . i for my part confess with augustine , that these matters are above my reach and capacity ; and yet so farr as god word teacheth me , i will not stick to say , that they are living creatures , ordained to serve the lord in their vocation . and although they abode not in their first estate , yet that they are the lords ministers , and executioners of his wrath , to try and tempt in this world , and to punish the reprobate in hell fire in the world to come . chap. xxxii . mine own opinion and resolultion of the nature of spirits , and of the devil , with his properties . but to use few words in a long matter , and plain terms in a doubtful case , this is mine opinion concerning this argument . first , that devils are spirits and no bodies : for ( as peter martyr saith ) spirits and bodies are by antithesis opposed one to another ; so as a body is no spirit , nor a spirit a body . and that the devil , whether he be many or one ( for by the way you shall understand , that he is so spoken of in the scriptures , as though there were but a one , and sometimes as though b one were many legions , the sense whereof i have already declared according to calvins opinion ; he is a creature made by god , and that for vengeance , as it is written in ecclus. . v. . and of himself naught , though imployed by god to necessary and good purposes . for in places where it is written , that c d all the creatures of god are good : and again , when god , in the creation of the world , e saw all that he had made was good ; the devil is not comprehended within those words of commendation . for it is written , that he was a f murtherer from the beginning , and abode not in the truth ; because there is no truth in him ; but when he speaketh a lye , he speaketh of his own , as being a lyer , and the father of lyes , and ( as john saith ) a sinner from the beginning . neither was his creation ( so far as i can find ) in that week that god made man , and those other creatures mentioned in genesis the first , and yet god created him purposely to destroy . i take his substance to be such as no man can by learning define , nor by wisdom search out . m. deering saith , tha● paul himself , reckoning up principalities , powers , &c. addeth , every name that is named in this world , or in the world to come . a clear sentence ( saith he ) of paul 's modesty , in confessing a holy ignorance of the state of angels , which name is also given to devils in other places of the scripture . his essence also and his form is also so proper and peculiar ( in mine opinion ) unto himself , as he himself cannot alter it , but must needs be content therewith , as with that which god hath ordained him , and assigned unto him , as peculiarly as he hath given to us our substance without power to alter the same at our pleasures . for we find not that a spirit can make a body , more than a body can make a spirit : the spirit of god excepted , which is omnipotent . nevertheless , i learn that their nature is prone to all mischeif : for as the very signification of an enemy and as an accuser is wrapped up in satan and diabolus ; so doth christ himself declare him to be in the thirteenth of matthew . and therefore he brooketh well his name ; for he lyeth dayly in wait , not only to corrupt , but also to destroy mankind ; being ( i say ) the very tormentor appointed by god to afflict the wicked in this world with wicked temptations , and in the world to come with hell fire . but i may not here forget how m. mal. and the residue of that crew do expound that word diabolus ; for dia ( say they ) is duo , and bolus is morsellus , whereby they gather that the devil eateth up a man both body and soul at two morsels . whereas in truth the wicked may be said to eat up and swallow down the devil , rather than the devil to eat up them ; though it may well be said by a figure , that the devil like a roaring lion seeketh whom he may devour : which is meant of the soul and spiritual devouring , as very novices in religion may judge . chap. xxxiii . against fond witchmongers , and their opinions concerning corporal devils . now , how brian darcies he-spirits and she-spirits , titty and tiffin , suckin and pidgin , liard and robin , &c. his white-spirits and black-spirits , gray-spirits and red-spirits , devil-toad and devil-lambe , devils-cat and devils-dam , agree herewithal , or can stand consonant with the word of god , or true philosophy , let heaven and earth judge . in the mean time let any man with good consideration peruse that book published by w.w. it shall suffice to satisfie him in all that may be required touching the vanities of the witches examinations , confessions , and executions ; where , though the tale be told only of the accusers part , without any other answer of theirs than their adversary setteth down ; mine assertion will be sufficiently proved true . and because it seemeth to be performed with some kind of authority , i will say no more for the confutation thereof , but referr you to the book it self ; whereto if nothing be added that may make to their reproach , i dare warrant nothing is left out that may serve to their condemnation . see whether the witnesses be not single , of what credit , sexe and age they are ; namely lewd , miserable and envious poor people ; most of them which speak to any purpose being old women , and children of the age of , , , , , or . years . and note how and what the witches confess , and see of what weight and importance the causes are ; whether their confessions be not won through hope of favour , and extorted by flattery or threats , without proof . but in so much as there were not past seventeen or eighteen condemned at once at s. osees in the county of essex , being a whole parish ( though of no great quantity ) i will say the less : trusting that by this time there remain not many in that parish . if any be yet behind , i doubt not but brian darcie will find them out ; who , if he lack aid , richard gallis of windsor were meet to be associated with him ; which gallis hath set forth another book to that effect , of certain witches of windsor executed at abington . but with what impudency and dishonesty he hath finished it , with what lyes and forgeries he hath furnished it ; what folly and frenzy he hath uttered in it , i am ashamed to report ; and therefore being but a two-penny book , i had rather desire you to buy it , and so to peruse it , than to fill my book with such beastly stuffe . chap. xxxiv . a conclusion wherein the spirit of spirits is described , by the illumination of which spirit all spirits are to be tryed : with a confutation of the pneumatomachi flatly denying the divinity of this spirit . touching the manifold signification of this word [ spirit ] i have elsewhere in this brief discourse told you my mind ; which is a word nothing different in heb. from breath or wind . for all these words following ; to wit , spiritus , ventus , platus , halitus , are indifferently use by the holy ghost , and called by this hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the sacred scripture : for further proof whereof i cite unto you the words of isaiah ; for his spirit ( or breath ) is as a river that overfloweth up to the neck , &c. in which place the prophet describeth the coming of god in heat and indignation unto judgement , &c. i cite also unto you the words of zacharie ; these are the four spirits of the heaven , &c. likewise in genesis ; and the spirit of god moved upon the waters . moreover , i cite unto you the words of christ ; the spirit ( or wind ) bloweth where it listeth . unto which said places infinite more might be added out of holy writ , tending all to this purpose ; namely , to give us this for a note , that all the sayings above cited with many more that i could alledge , where mention is made of spirit , the hebrew text useth no word but one ; to wit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth ( as i said ) spiritum , ventum , flatum , halitum ; which may be englished , spirit , wind , blast , breath . but before i enter upon the very point of my purpose , it shall not be amiss , to make you acquainted with the collection of a certain school divine ; who distinguisheth and divideth this word [ spirit ] into six significations ; saying , that it is sometimes taken for the air , sometimes for the bodies of the blessed , sometimes for the souls of the blessed , sometimes for the power imaginative or the mind of man ; and sometimes for god. again he saith , that of spirits there are two sorts , some created , and some uncreated . a spirit uncreated ( saith he ) is god himself , and it is essentially taken , and agreeth unto the three persons notionally , to the father , the son , and the holy ghost personally . a spirit created is a creature , and that is likewise of two sorts ; to wit , bodily , and bodiless . a bodily spirit is also of two sorts : for some kind of spirit is so named of spiritualness , as it is distinguished from bodiliness : otherwise it is called spiritus a spiriando , id est , a flando , of breathing or blowing , as the wind doth . a bodiless spirit is one way so named of spiritualness , and then it is taken for a spiritual substance ; and is of two sorts ; some make a full and compleat kind , and is called compleat or perfect , as a spirit angelical : some do not make a full and perfect kind , and is called incompleat or unperfect as the soul . there is also the spirit vital , which is a certain subtil or very fine substance necessarily disposing and tending unto life . there be moreover spirits natural , which are a kind of subtil and very fine substances , disposing and tending unto equal complexions of bodies . again , there be spirits animal , which are certain subtil and very fine substances disposing and tempering the body , that it might be animated of the form , that is , that it might be perfected of the reasonable soul . thus far he , in whose division you see a philosophical kind of proceeding , though not altogether to be condemned , yet in every point not to be approved . now to the spirit of spirits , i mean the principal and holy spirit of god , which one defineth , or rather describeth to be the third person in the trinity , issuing from the father and the son , no more the charity , dilection and love of the father and the son , than the father is the charity , dilection and love of the son and holy ghost . another treating upon the same argument proceedeth in this reverent manner : the holy spirit is the vertue or power of god , quickning , nourishing , fostering , and perfecting all things ; by whose only breathing it cometh to pass that we both know and love god , and become at the length like unto him : which spirit is the pledge and earnest penny of grace , and beareth witness unto our heart , whiles we cry abba father . this spirit is called the spirit of god , the spirit of christ , and the spirit of him which raised up jesus from the dead . jesus christ , for that he received not the spirit by measure , but in fulness , doth call it his spirit , saying ; when the comforter shall come , whom i will send , even the holy spirit , he shall testifie of me . this spirit hath divers metaphorical names attributed thereunto in the holy scriptures . it is called by the name of water , because it washeth , comforteth , moistneth , softeneth and maketh fruitful with all godliness and vertues the mindes of men , which otherwise would be unclean , comfortless , hard , dry , and barren of all goodness ; whereupon the prophet isaiah saith ; i will pour water upon the thirsty , and floods upon the dry ground , &c. wherewithal the words of christ do agree ; he that believeth in me , as saith the scripture , out of his belly shall flow rivers of waters of life . and elsewhere ; whosoever drinketh of the water that i shall give him , shall never be more athirst . other places likewise there be , wherein the holy spirit is signified by the name of water and flood ; as in the . of isaiah , the . of ezek. the . psalm , &c. the same spirit by reason of the force and vehemency thereof is termed fire . for it doth purifie and cleanse the wholeman from top to toe , it doth burn out the soil and dross of sins , and setteth him all in a flaming and hot burning zeal to prefer and further gods glory . which plainly appeared in the apostles , who when they had received the spirit , they spake fiery words , yea such words as were uncontrollable , in somuch as in none more than in them this saying of the prophet jeremy was verified , nunquid non verba mea sunt quasi ignis ? are not my words even as it were fire ? this was declared and shewed by those fiery tongues , which were seen upon the apostles after they had received the holy spirit . moreover , this spirit is called annointing , or ointment , because that as in old time priests and kings were by annointing deputed to their office and charge , and so were made fit and serviceable for the same ; even so the elect are not so much declared as renewed and made apt by the training up of the holy spirit , both to live well and also to glorifie god. whereupon dependeth the saying of john ; and ye have no need that any should teach you , but as the same ointment doth teach you . it is also called in scripture , the oil of gladness and rejoycing ; whereof it is said in the book of psalms ; god even thy god hath annointed thee with the oil of joy and gladness , &c. and by this goodly and comfortable name of oil in the scriptures is the mercy of god oftentimes expressed , because the nature of that doth agree with the property and quality of this . for as oil doth float and swim above all other liquors , so the mercy of god doth surpass and over-reach all his works , and the same doth most of all disclose it self to miserable man. it is likewise called the finger of god , that is , the might and power of god : by the vertue whereof the apostles did cast out devils ; to wit , even by the finger of god. it is called the spirit of truth , because it maketh men true and faithful in their vocation ; and for that it is the touch-stone to try all counterfeit devices of mans brain , and all vain sciences , prophane practices , deceitful arts , and circumventing inventions ; such as be in general all sorts of witchcrafts and inchantments , within whose number are comprehended all those wherewith i have had some dealing in my discovery ; to wit , charms or incantations , divinations , augury , judicial astrology , nativity-casting , alchymistry , conjuration , lot-share , popery which is meer paltry , with divers other : not one whereof , no nor altogether are able to stand to the tryal and examination , which this spirit of truth shall and will take of those false and evil spirits . nay , they shall be found , when they are laid into the balance , to be lighter than vanity : very dross , when they once come to be tryed by the fervent heat of this spirit ; and like chaffe , when this spirit bloweth upon them , driven away with a violent whirlwind ; such is the perfection , integrity , and effectual operation of this spirit , whose working as it is manifold , so it is marvellous , and therefore may and is called the spirit of spirits . this spirit withdrawing it self from the hearts of men , for that it will not inhabit and dwell where sin hath dominion , giveth place unto the spirit of errour and blindness , to the spirit of servitude and compunction , which biteth , gnaweth , and whetteth their hearts with a deadly hate of the gospel ; in so much as it grieveth their minds and irketh their ears either to hear or understand the truth ; of which disease properly the pharisees of old were , and the papists even now are sick . yea , the want of this good spirit is the cause that many fall into the spirit of perverseness and frowardness , into the spirit of giddiness , lying , drowsiness , and dulness ; according as the prophet isaiah saith ; for the lord hath covered you with a spirit of slumber , and hath shut up your eyes ; and again elsewhere , dominus miscuit in medio , &c. the lord hath mingled among them the spirit of giddiness , and hath made egypt to err , as a drunken man erreth in his vomit : and as it is said by paul ; and their foolish heart was blinded , and god gave them over unto their own hearts lusts . which punishment moses threatneth unto the jews ; the lord shall smite thee with madness , with blindness and amazedness of mind , and thou shalt grope at high noon as a blind man useth to grope , &c. in some , this word [ spirit ] doth signifie a secret force and power , wherewith our minds are moved and directed ; if unto holy things , then it is the motion of the holy spirit , of the spirit of christ and of god ; if unto evil things , then is it the suggestion of the wicked spirit , of the devil , and of satan . whereupon i inferr , by the way of a question , with what spirit we are to suppose such to be moved , as either practice any of the vanities treated upon in this book , or through credulity addict themselves thereunto as unto divine oracles , or the voyce of angels breaking through the clouds ? we cannot impute this motion unto the good spirit ; for then they should be able to discern between the nature of spirits , and not swerve in judgment : it followeth therefore , that the spirit of blindness and error doth seduce them , so that it is no marvel if in the alienation of their minds they take falsehood for truth , shadows for substances , fancies for verities , &c , for it is likely that the good spirit of god hath forsaken them , or at leastwise absented it self from them ; else would they detest these devillish devices of men , which consist of nothing but delusions and vain practices , whereof ( i suppose ) this my book to be a sufficient discovery . it will be said , that i ought not to judge , for he that judgeth shall be judged . whereto i answer , that judgment is not to be understood of three kind of actions in their proper nature ; whereof the first are secret , and the judgment of them shall appertain to god , who in time will disclose whatsoever is done in covert , and that by his just judgment . the second are mixed actions , taking part of hidden , and part of open , so that by reason of their uncertainty and doubtfulness they are discussable and to be tryed ; these after due examination are to have their competent judgment , and are incident to the magistrate . the third are manifest and evident , and such as do no less apparently shew themselves than an inflammation of blood in the body : and of these actions every private man giveth judgment , because they be of such certainty , as that of them a man may as well conclude , as to gather that because the sun is risen in the east , ergo it is morning : he is come about and is full south , ergo it is high noon ; he is declining and closing up in the west , ergo , it is evening . so that the objection is answered . howbeit , letting this pass , and spiritually to speak of this spirit , which whiles many have wanted , * it hath come to pass that they have proved altogether carnal ; and not savouring heavenly divinity have tumbled into worse than philosophical barbarism ; and these be such as of writers are called pneumatomachi , a sect so injurious to the holy spirit of god , that contemning the sentence of christ , wherein he foretelleth , that the sin against the holy spirit is never to be pardoned , neither in this world nor in the world to come ; they do not only deny him to be god , but also pull from him all being , and with the sadduces maintain there is none such ; but that under and by the name of holy spirit is meant a certain divine force , wherewith our minds are moved , and the grace and favour of god whereby we are his beloved . against these shameless enemies of the holy spirit , i will not use material weapons , but syllogistical charms . and first , i will set down some of their paralogisms or false arguments ; and upon the neck of them infer fit confutations grounded upon sound reason and certain truth . their first argument is knit up in this manner . the holy spirit is nowhere expresly called god in the scriptures ; ergo he is not god , or at leastwise he is not to be called god. the antecedent of this argument is false ; because the holy spirit hath the title or name of god in the fift of the acts. again , the consequent is false . for although he were not expresly called god , yet should it not thereupon be concluded that he is not very god ; because unto him are attributed all the properties of god , which unto this do equally belong . and as we deny not that the father is the true light , although it be not directly written of the father , but of the son ; he was the true light giving light to every man that cometh into this world ; so likewise it is not to be denyed , that the spirit is god , although the scripture doth not expresly and simply note it ; sithence it ascribeth equal things thereunto ; as the properties of god , the works of god , the service due to god , & that it doth interchangeably take the names of spirit and of god oftentimes . they therefore that see these things attributed unto the holy spirit , and yet will not suffer him to be called by the name of god ; do as it were refuse to grant unto eve the name of homo , whom notwithstanding they confess to be a creature reasonable and mortal . the second reason is this . hilarie in all his twelve books of the trinity doth nowhere write that the holy spirit is to be worshipped ; he never giveth thereunto the name of god , neither dares he otherwise pronounce thereof , than that it is the spirit of god. besides this , there are usual prayers of the church commonly called the collects , whereof some are made to the father , some to the son , but none to the holy spirit ; and yet in them all mention is made of the three persons . hereunto , i answer , that although hilarie doth not openly call the holy spirit , god : yet doth he constantly deny it to be a creature . now if any ask me why hilarie was so coy and nice to name the holy spirit , god , whom he denyeth to be a creature , when as notwithstanding between god and a creature there is no mean : i will in good sooth say what i think . i suppose that hilarie , for himself thought well of the godhead of the holy spirit : but this opnion was thrust and forced upon him by the pneumatomachi , who at that time rightly deeming of the son , did erewhiles join themselves to those that were sound of judgment . there is also in the ecclesiastical history a little book which they gave liberius a bishop of rome , whereinto they foisted the nicene creed . and that hilarie was a friend of the pneumatomachi , it is perceived in his book de synodis , where he writeth in this manner ; nihil autem mirum vobis videri debet , fratres charissimi , &c. it ought to seem no wonder unto you dear brethren , &c. as for the objection of the prayers of the church called the collects , that in them the holy spirit is not called upon by name : we oppose and set against them the songs of the church , wherein the said spirit is called upon . but the collects are more ancient than the songs , hymns , and anthems . i will not now contend about ancientness , neither will i compare songs and collects together ; but i say thus much only , to wit , that in the most ancient times of the church the holy spirit hath been openly called upon in the congregation . now if i be charged to give an instance , let this serve . in the collect upon trinity sunday it is thus said ; almighty and everlasting god , which hast given unto us thy servants grace by the confession of a truth to acknowledg the glory of the eternal trinity , and in the power of the divine majesty to worship the unity ; we beseech thee that through the stedfastness of this faith , we may evermore be defended from all adversity , which livest and reignest one god world without end . now because that in this collect , where the trinity is expresly called upon , the names of persons are not expressed ; but almighty and everlasting god invocated , who abideth in trinity and unity ; it doth easily appear elsewhere also that the persons being not named under the name of almighty and everlasting god , not only the father is to be understood , but god which abideth in trinity and unity , that is , the father , the son , and the holyghost . a third objection of theirs is this . the son of god oftentimes praying in the gospels , speaking unto the father , promiseth the holy spirit , and doth also admonish the apostles to pray unto the heavenly father , but yet in the name of the son. besides that , he prescribeth them this form of prayer : our father which art in heaven . ergo the father only is to be called upon , and consequently the father only is that one and very true god , of whom it is written , thou shalt worship the lord thy god , and him only shalt thou serve . whereto i answer , first by denying the consequent , the son prayed to the father only ; ergo , the father only is of us also to be prayed unto . for the son of god is distinguished of us both in person and in office ; he as a mediator maketh intercession for us to the father ; and although the son and the holy spirit do both together receive and take us into favour with god ; yet is he said to intreat the father for us ; because the father is the fountain of all counsels and divine works . furthermore touching the form of praying described by christ , it is not necessary that the fathers name should personally be there taken , sith there is no distinction of persons made ; but by the name of father indefinitely we understand god , or the essence of god , the father , the son , and the holy-ghost . for this name hath not alwayes a respect unto the generation of the son of god ; but god is called , the father of the faithful , because of his gracious and free adopting of them ; the foundation whereof is the son of god , in whom we be adopted : but yot so adopted , that not the father only receiveth us into his favour , but with him also the son and the holy spirit doth the same . therefore when we in the beginning of prayer do advertise our selves of god's goodness towards us , we do not cast an eye to the father alone , but also to the son , who gave us the spirit of adoption ; and to the holy spirit in whom we cry abba , father . and if so be that invocation and prayer were restrained to the father alone , then had the saints done amiss , in calling upon , invocating , and praying to the son of god , and with the son the holy spirit in baptism , according to the form by christ himself assigned and delivered . another objection is out of the fourth of amos , in this manner : for lo it is i that make the thunder , and create the spirit , and shew unto men their christ , making the light and the clouds , and mounting above the high places of the earth , the lord god of hosts is his name . now because it is read in that place , shewing unto men their christ ; the pneumatomachi contended that these words are to be understood of the holy spirit . but ambrose in his book de spiritu sancto , lib. . cap. . doth rightly answer , that by spirit in this place is meant the wind : for if the prophets purpose and will had been to speak of the holy spirit , he would not have begun with thunder , nor have ended with light and clouds . howbeit , the same father saith , if any suppose that these words are to be drawn unto the interpretation of the holy spirit , because the prophet saith , shewing unto men their christ ; he ought also to draw these words unto the mystery of the lords incarnation : and he expoundeth thunder to be the words of the lord , and spirit to be the reasonable and perfect soul . but the former interpretation is certain and convenient with the words of the prophet , by whom there is no mention made of christ ; but the power of god is set forth in his works . behold ( saith the prophet ) he that formeth the mountains , and createth the wind , and declareth unto man what is his thought , which maketh the morning darkness , and walketh upon the high places of the earth , the lord god of hosts is his name . in this sort santes a right skilful man in the hebrew tongue translateth this place of the prophet . but admit this place were written of the holy spirit , and were not appliable either to the wind , or to the lords incarnation : yet doth it not follow that the holy spirit is a creature ; because this word of creating doth not alwayes signifie a making of something out of nothing ; as eusebius dxpounding these wrrds ; [ the lord created me in the beginning of his wayes ] writeth thus , the prophet in the person of god , saying , behold i am he that made the thunder , and created the spirit , and shewed unto men their christ : this word created is not so to be taken , as that it is to be concluded thereby , that the same was not before . for god hath not so created the spirit , fithence by the same he hath shewed and declared his christ unto al men . neither was it a thing of late beginning under the son : but it was before all beginning , and was then sent , when the apostles were gathered together , when a sound like thunder came from heaven , as it had been the coming of a mighty wind : this word created being used for sent down , for appointed , ordained , &c. and the word thunder signifying in another kind of manner the preaching of the gospel . the like saying is that of the psalmist , a clean heart create in me o god : wherein he prayed not as one having no heart , but as one that had such a heart as needed purifying , as needed perfecting : and this phrase also of the scripture , that he might create two in one new man ; that is , that he might joyn , couple , or gather together , &c. furthermore , the pneumatomachi by these testimonies insuing endeavour to prove the holy spirit to be a creature . out of john the . ch . by this word were all things made , and without it nothing was made . out of cor. . we have one god the father , even he from whom are all things , and we in him , and one lord jesus christ , through whom are all things , and we by him , out of col. by him were all things made , things in heaven , and things in earth , visible and invisible , &c. now if all things were made by the son , it followeth that by him the holy spirit was also made . whereto i answer , that when all things are said to be made by the son , that same universal proposition is restrained by john himself to a certain kind of things . without him ( saith the evangelist ) was nothing made that was made . therefore it is first to be shewed that the holy spirit was made , and then will we conclude out of john , that if he were made , he was made of the son. the scripture doth no where say , that the holy spirit was made of the father or of the son , but to proceed , to come , and to be sent from them both . now if these universal propositions are to suffer no restraint , it shall follow that the father was made of the son ; than the which what is more absurd and wicked ? again , they object out of mat. . none knoweth the son but the father , and none the father but the son ; to wit , of and by himself ; for otherwise both the angels , and to whomsoever else it shall please the son to reveal the father , these do know both the father and the son. now if so be the spirit be not equal with the father and the son in knowledge , he is not only unequal and lesser than they , but also no god ; for ignorance is not incident unto god. whereto i answer , that where in holy scripture we do meet with universal propositions negative or exclusive , they are not to be expounded of one person , so as the rest are excluded ; but creatures or false gods are to be excluded , and whatsoever else is without or beside the essence and being of god. reasons to prove and confirme this interpretation , i could bring very many , whereof i will adde some for example . in the seventh of john it is said , when christ shall come , none shall know from whence he is ; notwithstanding which words the jews thought that neither god nor his angels should be ignorant from whence christ should be . in the fourth to the galatians ; a mans covenant or testament confirmed with authority no body doth abrogate , or adde any thing thereunto . no just man doth so ; but tyrants and truce-breakers care not for covenants . in john eight , jesus was left alone , and the woman standing in the midst . and yet it is not to be supposed that a multitude of people was not present , and the disciples of christ likewise ; but the word solus , alone , is referred to the womans accusers , who withdrew themselves away every one , and departed . in the sixt of mark , when it was evening , the ship was in the midst of the sea , and he alone upon land : he was not alone upon land or shore , for the same was not utterly void of dwellers ; but he had not any of his disciples with him , nor any body to carry him a shipboard unto his disciples . many phrases or forms of speeches like unto these are to be found in the sacred scriptures , and in authors both greek and latin ; whereby we understand , that neither universal negative nor exclusive particles are strictly to be urged , but to be explained in such sort as the matter in hand will bear . when as therefore the son alone is said to know the father , and it is demanded whether the holy spirit is debarred from knowing the father ; out of other places of scripture judgment is to be given in this case . in some places the holy spirit is counted and reckoned with the father and the son jointly ; wherefore he is not to be separated . elsewhere also it is attributed to the holy spirit that he alone doth know the things which be of god , and searcheth the deep secrets of god ; wherfore from him the knowing of god is not to be excluded . they do yet further object , that it is not convenient or fit for god after the manner of suters to humble and cast down himself ; but the holy spirit doth so , praying and intreating for us with unspeakable groans , rom. . ergo the holy spirit is not god. whereunto i answer , that the holy spirit doth pray and intreat , insomuch as he provoketh us to pray , and maketh us to groan and sigh . oftentimes also in the scriptures is that action or deed attributed unto god , which we being stirred up and moved by him doe bring to passe . so it is said of god unto abraham , now i know that thou fearest god : and yet before he would have sacrificed isaac , god knew the very heart of abraham : and therefore this word cognovi , i know , is as much as cognoscere feci , i have made or caused to know . and that the spirit to pray and intreat , is the same with that to make to pray and intreat ; the apostle teacheth even there , writing , that we have received the spirit of adoption , in whom we cry abba father . where it is manifest that it is we which cry , the holy-ghost provoking and forcing us thereunto . howbeit they goe further , and frame this reason , whosoever is sent , the same is inferior and lesser than he of whom he is sent ; and furthermore he is of a comprehensible substance , because he passeth by local motion from place to place : but the holy spirit is sent of the father and the son , john , . & . it is poured forth and shed upon men . acts . ergo , the holy spirit is lesser than the father and the son , and of a comprehensible nature , and consequently not very god. whereto i answer , first , that he which is sent is not alwayes lesser than he that sendeth : to prove which position any mean wit may inferre many instances . furthermore , touching the sending of the holy spirit , we are here to imagine no changing or shifting of place . for if the spirit when he goeth from the father and is sent , changeth his place , then must the father also be in a place , that he may leave it and goe to another . and as for the incomprehensible nature of the spirit , he cannot leaving his place passe unto another . therefore the sending of the spirit is the eternal and unvariable will of god , to do something by the holy spirit ; and the revealing and executing of this will by the operation and working of the spirit . the spirit was sent to the apostles ; which spirit was present with them , sith it is present every where ; but then according to the will of god the father he shewed himself present and powerful . some man may say , if sending be a revealing and laying open of presence and power , then may the father be said to be sent , because he himself is also revealed . i answer , that when the spirit is said to be sent , not only the revealing , but the order also of his revealing is declared ; because the will of the father and of the son , of whom he is sent , going before , not in time , but in order of persons , the spirit doth reveal himself , the father , and also the son. the father revealeth himself by others , the son , and the holy spirit , so that his will goeth before . therefore sending is the common work of all the three persons ; howbeit , for order of doing , it is distinguished by divers names . the father will reveal hims●lf unto men with the son and the spirit , and be powerful in them , and therefo●● is said to send . the son doth assent unto the will of the father , and will that 〈◊〉 be done by themselves , which god will to be done by them ; these are said to be sent . and because the will of the son doth goe before the spirit in order of persons , he is also said to send the spirit . yet for all this they alledge , that if the spirit had perfection , then would he speak of himself , and not stand in need alwayes of anothers admonishment : but he speaketh not of himself , but speaketh what he heareth , as christ expresly testifieth , john . ergo he is unperfect , and whatsoever he hath , it is by partaking , and consequently he is not god. whereto i answer , that this argument is stale : for it was objected by heretiques long ago against them that held the true opinion , as cyrill saith ; who answereth , that by the words of christ is rather to be gathered , that the son and the spirit are of the same substance . for , the spirit is named the minde of christ , cor. . and therefore he speaketh not of his own proper will , or against his will in whom and from whom he is ; but hath all his will and working naturally proceeding from the substance as it were of him . lastly they argue thus ; every thing is either unbegotten or unborn , or begotten and created ; the spirit is not unbegotten , for then he were the father ; and so there should be two without boginning ; neither is he begotten , for then he is begotter of the father , and so there shall be two sons , both brothers ; or he is begotten of the son , and then shall he be gods nephew , than the which what can be imagined more absurd ? ergo , he is created . whereto i answer , that the division or distribution is unperfect ; for that member is omitted which is noted of the very best divine that ever was , even jesus christ our saviour ; namely , to have proceeded , or proceeding : that same holy spirit ( saith he ) which proceedeth from the father . which place nazianzen doth thus interpret . the spirit , because he proceedeth from thence , is not a creature ; and because he is not begotten , he is not the son ; but because he is the mean of begotten and unbegotten , he shall be god , &c. and thus having avoided all these cavils of the * pneumatomachi , a sect of heretiques too too injurious to the holy spirit , insomuch as they seek what they can , to rob and pull from him the right of his divinity ; i will all christians to take heed of their pestilent opinions , the poison whereof though to them that be resolved in the truth it can do little hurt , yet to such as stand upon a wavering point it can do no great good . having thus farr waded against , and overthrown their opinons ; i must needs exhort all to whom the reading hereof shall come , that first they consider with themselves what a reverend mystery all that hitherto hath been said in this chapter concerneth ; namely , the spirit of sanctification , and that they so ponder places to and fro , as that they reserve unto the holy spirit the glorious title of divinity , which by nature is to him appropriate ; esteeming of those pneumatomachi or theomachi , as of swine , delighting more in the durty draffe of their devices than in the fair fountain water of golds word ; yea , condemning them of grosser ignorance than the old philosophers , who though they favoured little of heavenly theology , yet some illumination they had of the holy and divine spirit ; marry it was somewhat misty , dark , lame , and limping ; nevertheless , what it was , and how much or little soever it was , they gave thereunto a due reverence , in that they acknowledged and intituled it animam mundi , the soul or life of the world , and ( as nazianzen witnesseth ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the mind of the universal , and the outward breath , or the breath that cometh from without . porphyrie expounding the opinion of plato , who was not utterly blind in this mystery , saith , that the divine substance doth proceed and extend to three subsistencies and beings ; and that god is chiefly and principally good , next him the second creator , and the third to be the soul of the world ; for he holdeth , that the divinity doth exttend even to this foul . as for hermes trismegistus , he saith , that all things have need of this spirit ; for according to his worthiness he supporteth all , he quickneth and sustaineth all , and he is derived from the holy fountain , giving breath and life unto all , and evermore remaineth continual , plentiful , and unemptyed . and here by the way i give you a note worth reading and considering ; namely , how all nations in a manner , by a kind of heavenly influence , agree in writing and speaking the name of god with no more than four letters . as for example , the egyptians do call him theut , the persians call him syre , the jews express his unspeakable name as well as they can by the word adonai consisting of four vowels ; the arabians call him alla , the mahometists call him abdi , the greeks call him theos , the latines call him deus , &c. this although it be not so proper to our present purpose , ( yet because we are in hand with the holy spirits deity ) is not altogether impertinent . but why god would have his name as it were universally bounded within the number of four letters , i can give sundry reasons , which requires too long a discourse of words by digression : and therefore i will conceal them for this time . these opinions of philosophers i have willingly remembred , that it might appear , that the doctrine concerning the holy spirit is very ancient ; which they have taken either out of moses writings , or out of the works of the old fathers , published in and set forth in books , though not wholly , fully , and perfectly understood and known ; and also that our pneumatomachi may see themselves to be more doltish in divine matters than the heathen , who will not acknowledg that essential and working power of the divinity whereby all things are quickened : which the heathen did after a sort see ; after a sort ( i say ) because they separated the soul of the world ( which they also call the begotten mind ) from the most soveraign and unbegotten god , and imagined certain differences of degrees , and ( as cyrill saith ) did arrianize in the trinity . so then i conclude against these pneumatomachi , that in so much as they imitate the old gyants , who piling up pelion upon ossa , and them both upon olympus , attempted by scaling the heavens to pull jupiter out of his throne of estate , and to spoil him of his principality , and were notwithstanding their strength whereby they were able to carry huge hills on their shoulders , overwhelmed with those mountains and squeized under the weight of them even to the death ; so these pneumatomachi , being enemies both to the holy spirit , and no friends to the holy church ( for then would they confess the trinity in unity , and the unity in trinity ) and consequently also the deity of the holy spirit ) deserve to be consumed with the fire of his mouth , the heat whereof by no means can be slacked , quenched , or avoided . for there is nothing more unnatural , nothing more monstrous , then against the person of the deity ( i mean the spirit of sanctification ) to oppose mans power , mans wit , mans policy , &c. which was well signified by that poetical fiction of the giants , who were termed anguipedes , snake-footed ; which as joachimus camerarius expoundeth of wicked counsellours , to whose filthy perswasions tyrants do trust as unto their feet ; and james sadolet interpreteth of philosophers , who trusting over-much unto their own wits , become so bold in challenging praise for their wisdom , that in fine all turneth to folly and confusion ; so i expound of hereticks and schismaticks , who either by corrupt doctrine , or by maintaining precise opinions , or by open violence , &c. assay to overthrow the true religion , to break the unity of the church , to deny caesar his homage , and god his duty , &c. and therefore let jovis fulmem , wherewith they were slain , assure these that there is divina ultio due to all such , as dare in the fickleness of their fancies arrear themselves against the holy spirit ; of whom sith they are ashamed hereupon earth ( otherwise they would confidently and boldly confess him both with mouth and pen ) he will be ashamed of them in heaven , where they are like to be so farre from having any society with the saints , that their portion shall be even in full and shaken measure with miscreants and infidels . and therefore let us , if we will discern and try the spirits whether they be of god or no , seek for illumination of this inlightning spirit , which as it bringeth light with it to discover all spirits , so it giveth such a fiery heat , as that no false spirit can abide by it for fear of burning . howbeit the holy spirit must be in us , otherwise this prerogative of trying spirits will not fall to our lot . but here some will peradventure move a demand , and do ask , how the holy spirit is in us , considering that infiniti ad finitum nulla est proportio , neque loci angustia quod immensum est potest circumscribi : of that which is infinite , to that which is finite there is no proportion ; neither can that which is unmeasurable be limited or bounded within any precinct of place , &c. i answer , that the most excellent father for christs sake sendeth him unto us , according as christ promised us in the person of his apostles ; the comforter ( saith he ) which is the holy spirit , whom my father will send in my name . and as for proportion of that which is infinite to that which is finite , &c. i will in no case have it thought , that the holy spirit is in us , as a body placed in a place terminably ; but to attribute thereunto , as duly belongeth to the deity , an ubiquity , or universal presence ; not coporally and palpably ; but effectually , mightily , mystically , divinely , &c. yea , and this i may bodldly add , that christ jesus sendeth him unto us from the father : neither is he given us for any other end , but to enrich us abundantly with all good gifts and excellent graces ; and ( among the rest ) with the discerning of spirits aright , that we be not deceived . and here an end of the first book . book ii. chap. i. of spirits in general ; what they are and how to be considered : also how farr the power of magitians and witches is able to operate in diabolical magick . . because the author in his foregoing treatise , upon the nature of spirits and devils , hath only touched the subject thereof superficially , omitting the more material part ; and with a brief and cursory tractar , hath concluded to speak the least of this subject which indeed requires most amply to be illustrared ; therefore i thought fit to adjoyn this subsequent discourse ; as succedaneous to the fore-going , and conducing to the compleating of the whole work . . the nature of spirits is variously to be considered , according to the source to which each caterva doth belong : for as some are altogether of a divine and celestial nature ; not subject to the abominable inchantments and conjurations of vitious mankind ; so others are the grand instigators , stirring up mans heart to attempt the inquiry after the darkest , and most mysterious part of magick , or witchcraft : neither is this their suggestion without its secret end : that is , that by the private insinuation , and as it were incorporating themselves into the affection , or desire of the witch , or magician ; they may totally convert him into their own nature : reducing him at last by constant practice , to such obdurateness and hardness of heart , that he becometh one with them , and delighted with their association , being altogether dead to any motions in himself that may be called good . . and if we may credit example , which is the surest proof ; the very imaginations , and affection of a magician , doth create an evil essence or devil ; which was not before in being : for , as the astral spirits are believed by many to germinate and procreate one another , so likewise are the infernal spirits capable of multiplication in their power and essence , according to their orders , ranks and thrones ; by means of the strong imagination in a witch , or malevolous person , earnestly desiring their assistance . . not that the spirits or devils so begotten do any whit add or contribute to the number in general ; for as they are capable of increasing into distinct and separated substances , so are they likewise again contracted , and as it were annihilated ; when the force of that imagination is gone , which was the cause of their production : the nature of a spirit , whither heavenly or hellish , being to dilate , or contract themselves into as narrow compass , as they please ; so that in a moment they can be as big in circumference as an hundred worlds , and on a sodain reduce themselves to the compass of an atome . . neither are they so much limited as tradition would have them ; for they are not at all shut up in any separated place : but can remove millions of miles in the twinkling of an eye , yet are they still where they were at first : for , out of their own element , or quality , they can never come : go whither they will , they are in darkness : and the cause is within them , not without them : as one whose mind is troubled here in england , can remove his carcase from the place where it was before ; but should he go to the utmost bounds of the earth , he cannot leave his perplexed and tormented minde behind him . . as for the shapes and various likenesses of devils , it is generally believed , that according to their various capacities in wickedness , so their shapes are answerable after a magical manner : resembling spiritually some horrid and ugly monsters , as their conspiracies against the power of god , were high and monstrous , when they fell from heaven : for the condition of some of them is nothing , but continual horrour and despair ; others triumph in firie might and pomp , attempting to pluck god from out of his throne ; but the quality of heaven is shut from them , that they can never find it , which doth greatly add to their torment and misery . . but that they are materially vexed and scorched in flames of fire , is inferiour to any to give credit to , who is throughly verst in their nature and existence : for their substance is spiritual ; yea their power is greater , then to be detain'd or tormented with any thing without them : doubtless their misery is sufficiently great , but not through outward flames ; for their bodies are able to pierce through wood and iron , stone , and all terrestrial things : neither is all the fire , or fewel of this world able to torment them ; for in a moment they can pierce it through and through . but the infinite source of their misery is in themselves , and is continually before them , so that they can never enjoy any rest , being absent from the presence of god : which torment is greater to them , then all the tortures of this world combin'd together . . the wicked souls that are departed this life , are also capable of appearing again , and answering the conjurations of witches , and magicians , for a time : according to nagar the indian , and the pythagoreans . and it cannot be easily conceived , that their torment is much different stom the rest of the devils : for the scripture saith : every one is rewarded according to their works . and , that which a man sows , that he shall reap . now as the damned spirits , when they lived on earth , did heap up vanity , and load their souls with iniquity , as a treasure to carry with them into that kingdom , which sin doth naturally lead into : so when they are there , the same abominations which here they committed , do they ruminate and feed upon ; and the greater they have been , the greater is the torment , that ariseth before them every moment . . and although these infernal spirits , are open enemies to the very means which god hath appointed for mans salvation ; yet such is the degenerate and corrupted mind of mankind , that there is in the same an itching after them for converse and familiarity , to procure their assistance , in any thing that their vain imagination suggesteth them with : to effect which , they inform themselves in every tradition of conjuration and exorcism ; as also in the names , natures and powers of devils in general , and are ever restless , till their souls be totally devoted to that accursed and detestable nature , which is at enmity with god and goodness . . now to proceed in the description of these infernal spirits and separated daemons , or astral beings , as also of those in the angelical kingdom ; they that pertain to the kingdom of heaven , are either angels which are divided into their degrees and orders ; or else the righteous souls departed , who are entred into rest : and it cannot be , but that the life of angels and souls departed , is the same in heaven , as also the food that nourisheth them , and the fruits that spring before them : nor is it possible for any , how expert so ever in magical arts , to compel either of them , of what degree soever they be , to present themselves , or appear before them : although many have written large discourses and forms of convocation , to compel the angels unto communication with them by magical rites and ceremonies . . it may indeed be believed , that seeing there are infinite numbers of angels , they are also imployed for the glory of god , and protection of mankind , ( but not subject to conjurations . ) and that they accompany many righteous men invisibly , and protect cities and countries from plagues , war , and infestings of wicked spirits , against which principalities and powers of darkness , it is their place to contend and war , to the confusion of the kingdom of darkness . . but such spirits as belong to this outward world , and are of the elemental quality , subject to a beginning and ending , and to degrees of continuance ; these may be solicited by conjurations , and can also inform magicians in all the secrets of nature ; yet so darkly , ( because they want the outward organ ) ; that it is hardly possible for any that hath fellowship with them , to learn any manual operation perfectly and distinctly from them . . many have insisted upon the natures of these astral spirits : some alledging , that they are part of the faln angels , and consequently subject to the torments of hell at the last judgment : others , that they are the departed souls of men and women , confined to these outward elements until the consummation : lastly , others , as del rio , nagar the indian magician , and the platonists affirm , that their nature is middle between heaven and hell ; and that they reign in a third kingdom from both , having no other judgment or doom to expect for ever . . but to speak more nearly unto their natures , they are of the source of the stars , and have their degrees of continuance , where of some live hundreds , some thousands of years : their food is the gas of the water , and the blas of the air : and in their aspects , or countenances , they differ as to vigour and cheerfulness : they occupy various places of this world ; as woods , mountains , waters , air , fiery flames , clouds , starrs , mines , and hid treasures : as also antient buildings , and places of the slain . some again are familiar in houses , and do frequently converse with , and appear unto mortals . . they are capable of hunger , grief , passion , and vexation : they have not any thing in them that should bring them unto god : being meerly composed of the most spiritual part of the elements : and when they are worn out , they return into their proper essence or primary quality again ; as ice when it is resolved into water : they meet in mighty troops , and wage warr one with another : they do also procreate one another ; and have power sometimes to make great commotions in the air , and in the clowds , and also to cloath themselves with visible bodies , out of the four elements , appearing in companies upon hills and mountains , and do often deceive and delude the observers of apparitions , who take such for portents of great alterations , which are nothing but the sports and pastime of these frolick spirits : as armies in the air , troops marching on the land , noises and slaughter , tempest and lightning , &c. . these astral spirits are variously to be considered ; some are beings separate and absolute , that are not constitute to any work or service : others are subservient to the angels , that have dominion over the influences of the stars : others are the astral spirits of men departed , which ( if the party deceased was disturbed and troubled at his decease , ) do for many years , continue in the source of this world ; amongst these airy spirits , to the great disquietness of the soul of the person , to whom they belong : besides the causes are various that such spirits rest not ; . when by witchcraft they are inchanted , and bound to wander so many years ; as thrice or fourtimes seven , before they can be resolved into nothing . . when the person hath been murthered ; so that the spirit can never be at rest , till the crime be discovered . . when desires and lusts , after wife , or children , house , lands , or money , is very strong at their departure ; it is a certain truth , that this same spirit belonging to the starrs will be hanckering after these things , and drawn back by the strong desires and fixation of the imagination , which is left behind it : nor can it ever be at rest , till the thing be accomplished , for which it is disturbed . . when treasure hath been hid , or any secret thing hath been committed by the party ; there is a magical cause of something attracting the starry spirit back again , to the manifestation of that thing . upon all which , the following chapters do insist more largely and particularly . chap. ii. of the good and evil daemons or genii : whither they are ; what they are , and how they are manifested ; also of their names , powers , faculties , offices ; how thy are to be considered . . according to the disposition of the mind , or soul , there is a good or evil daemon that accompanies the party visibly , or invisibly ; and these are of such rancks and orders , and names , as the capacity of the persons soul is , to whom they belong : their office is said to be , fore-warning the person of eminent danger , sometimes by inward instinct , sometimes by dreams in the night , and sometimes by appearing outwardly . the daemon or genius changeth its nature and power , as the person changeth his : and if from good , the party degenerate to iniquity ; then by degrees the good angel leaves him , and an evil daemon doth naturally succeed : for each thing draws after that which is like it self . . magicians mention three several wayes of enjoying the society of the bonus genius ; first by intellectual association , when secret and mental instigations do arise in their hearts , to do this or that , and to forbear the other : as in the manuscript of nagar the indian , his own testimony of himself is to this effect : my blessed guardian damilkar , hath now so sweetly communicated himself unto me ; that by all the manifestations , whereby a holy daemon can attend and converse with mankind , he appeareth unto me : first in the intellectual way , he is ever present , and every moment prompts me , what to act , what to forbear from acting : ah had he not rushed up through the powers of my soul , and suddenly warned me in my travel to quiansi in china , through the airy region , to turn nimbly to the right hand , at an instant , a mighty troop of devils , whose leader was grachnoek , coming through that tract of air , had crusht me into a thousand peices : this is the first degree of its appearing . . then he proceedeth in the language of sina , describing the second way of its manifestation : and when the deepest sleep hath over-poured we , i am never without him ; sometimes my damilkar stands before me like a glorious virgin , administring to me a cup of the drink of the gods , which my intellectual man exhausteth : sometimes he brings caelestial companies , and danceth round about me ; and when after the weariness of the senses , through contemplation i fell into gentle sleep on the holy mountain of convocation , which is called adan , he shewed me the motion of the heavens , the nature of all things , and the power of every evil daemon . . thirdly , he continueth to describe the external appearance of the genius , to this effect : damilkar appears before me at my desire ; for my desires are as his desires : when i slept a long space in my private dwelling , he appeared outwardly , and watering me with the dew of the fourth heaven , i awakned , when he had thrice said nankin nagar so the time being come , we mounted through the air , unto the holy mountain of convocation . ; . in this example the three degrees of the apparition of the bonus genius , or good daemon are excellently deciphered , which is also the same in the appearance of the bad genius : and according to the deepest magicians , there be seven good angels , who do most frequently become particular guardians , of all others , each to their respective capacities ; and also seven evil daemons , that are most frequent in association with depraved persons , as guardians to them . . these are the seven good angels , or daemons . iubanladace a mighty prince in the dominion of thrones , he cometh unto such as follow national affairs , and are carryed forth unto warr and conquest ; he beareth alwayes a flaming sword , and is girded about , having a helmet upon his head , and appearing still before the party in the air : he must be sollicited and invocated with chastity , vows , fumes , and prayers : and this his is character to be worn as a lamin . ● yah-li-yah one of the powers , accompanying such as are virgins , and devoted to religion , and a hetmits life : he teacheth all the names and powers of angels , and gives holy charms against the assaults of evil daemons : he must be addrest unto by prayer , resignation , and fasting , with a celestial song out of the canto's of nagar : this is his character . ● nal-gah appearing to those that are devoted to the knowledge of magick ; teaching them how to exercise infernal witchcraft without danger , and in despight to the devils : he must be sought by hours , minutes , constellations , privacy and blood , &c. he hath a bow bent in his hand , and a crown of gold upon his head : this is his character . ● maynom , one of the powers who hath the ability of subservient administration ; that is , at one time to be present with many ; he resembleth a ew with lamb , typifying his nature in that appearance . gaonim an angel , causing his pupil to go invisible , and transporting him at his pleasure in a moment , to the outmost parts of the earth . halanu the instructer in manual operations , by whom bezaliah , and aholibah were divinely inspired for the structure of the tabernacle . rama-umi who is the instructer in cabalistical magick , and reveals the secrets of numbers , the names of angels , and the vertue of boim . . these are the seven bad angels or daemons . as the power and capacity of the good , proceeds from the strength of god , in the quality of heaven ; so is the force of the evil genii , in the hellish quality correspondent : for it is to be noted , that these evil angels did before their fall , enjoy the same places and degrees that now the good or holy angels do : so that as their power is to instruct men in government , abstinence , philosophy , magick , and mechanick arts , for a good intent , and for the glory of god : the power of the evil ones is the very same to inform and instigate unto the same attainments , as farr as they may be instrumental for the devil , or the kingdom of darkness therein . . their names are . panalcarp , like a crocodile with two heads . . baratron appearing like a conjurer in a priestly habit . sondennah like a hunts-man . . greizmodal accompanying his pupil like a spaniel-dog . . ballisargon the grand inticer to theeving and robbery , till he hath brought his followers to destruction . . morborgran who can put on various likenesses , especially appearing as a serving-man . . barman who most commonly possesseth the soul of those that are joyned unto him . . these are the names of the good and evil daemons ; according to the antient writing , on the magical art : who do also to many particular cities and countries , ascribe certain good and evil angels ; the one whereof protects and defends , the other inflicts pestilence and famin upon them : like unto which is the story recorded by sigbertus in chronicis : that in the th year of the reign of constans , a good angel and a bad were seen by the whole city of constantinople , nightly to fly about the city ; and as often as by the command of the good angel , the other smote any house with a dart in his hand , such was the number that dyed in that house , according to the stroaks given . . and indeed it is to be feared , that whosoever have ever pretended , or do at present alledge , that they enjoy familiarity with a familiar spirit ; i say its greatly to be suspected , that all such familiars belong to the kingdom of darkness ; for such are too too officious , and ready to attend the depraved desires of mortal men ; whereas if communication with angels , or good and holy guardians be at all attainable , yet such is the difficulty of the attainment , that the examples thereof , if true , are exceeding rare : but in general , the writings of magicians and naturallists do plentifully abound with examples of this nature ; whether good or evil , is yet to be determined . i have been told of a certain country-man , in these dayes , who was continually pestered with the company of a woman , discerned by none but by himself : if he was upon horse-back , she would be behind him : if at dinner , she sate at his elbow ; if lying on his bed , there she was also present ; and if at any time he had taken a journey , or gone about some unprofitable business , at such a time she accompanyed him not ; and seldom escaped he some mischief when she was absent : but at last , for all her dutiful pretences , as she accompanyed him , riding through a deep and swift running river , she tumbled him into the deepest part , and lay upon him till she had strangled or drowned him . . amongst the jews this kind of idolatry was frequent , to consult with and associate themselves unto familiar spirits , whom they compelled to do them domestick service , dressing their camels , lifting their burthens , and doing their messages : for the attaining their service they had many blasphemous forms , and superstitious ceremonies and sacrifices ; making the holy names of god subservient to their accursed practices : one whose name was baal-ben-ammim , was adjudged by the law of moses to be burnt for the like practices ; being condemned in the time of one judah a high priest in the captivity for killing an infant , and with its blood performing sacrifice to baalzebub , with various ceremonies intermixed ; by which means his god had bequeathed unto him a certain lacky from the infernal troop to attend and serve him for his whole life time : this is to be found in zoar's coment upon berosus , and belus , who affirms , that at his tryal he endeavoured to prove , that the same was the good angel or genius given unto him by the mercy of god. . both the hebrew cabalists and heathen magicians , as also those addicted to magick in christianity , have all of them laid down certain forms of attaining the company of a good , or evil angel , by number and astrological observations , fitted to the rules of conjuration and invocations : and many of the superstitious rabbi's have affirmed , that they were able by such practices , to cause the ghost of adam , eve , or any of the holy patriarchs to appear unto them : which was surely the delusion of satan to harden their hearts . but in the addition to the th book of the discovery , this subject is more practically handled ; where many forms of obtaining the society of the bonus , or malus genius , are plainly decyphered : so far as with safety and convenience they could be described . chap. iii. of the astral spirits of men departed : what they are : and why they appear again : and what witchcraft may be wrought by them . . as the astral spirits separate , which belong not to any deceased person , do for many years survive , or continue ; so if the party deceased hath departed in discontent , and melancholy , it is often known that they return again , and causing terrour to families and houses , do wait for opportunity to disburthen themselves , that at length they may come into their desired rest . . the opinion of many is , that the devill in their likenesse is all that appears : but the more learned have sufficiently demonstrated , through example , and experience ; that the apparition is really proper to the person deceased . nor can it easily be denyd , that to every man , and woman , while they live the natural life , there belongs a syderial , or starry spirit ; which takes its original wholly from the elemental property : and according to the weaker , or stronger capacity of the party , it hath the longer , or shorter continuance , after the bodyes decease . . such persons as are secretly murthered , and such as secretly murther themselves , do most frequently appear again , and wander hear the place where their carcase is , till the radical moisture be totally consumed : according to the opinion of paracelsus , after the consumption whereof , they can re-appear no longer , but are resolv'd into their first being , or astrum , after a certain term of months , or years , according to the vigour , or force of that first attraction which was the only cause of their returning . . the manner and seasons of their appearing are various : sometimes before the person , unto whom they do belong , depart this life , they do by external presentations forewarn him , near the time , that the day of death approacheth . as it is reported of codrus laaenus , to whom an empty , meager ghost appeared at midnight , signifying unto him , how sad and lachrymable a tragedy was shortly to attend him ; and also adding , that he would visit him in the execution thereof : which proved not contrary to the words of the apparition ; for at the very instant , when his treacherous wife had stab'd him at the heart , on a suddain he beheld the same , with preparations for his interment , whilst he yet survived , after the fatall wound was given . . sometimes the starry spirit of a person appears to his beloved companion , many hundred of miles asunder , who was ignorant of the death of the party : and it hath often been heard , that when none of the kindred or family of the said party deceased , have ever been disturbed by it , or in the least been sensible of its appearing ; yet to some of its most intimate acquaintance , it discovers it self , and importunes them to perform some ceremony , or other , that it may be returned into rest ; or else discovers some treasure , which was hid by the party whilest alive , or else some murther which it had commited : but the most frequent cause of their returning , is when the party hath himself been privately murthered . . for such is the poysonous malice , and bloudy spirit of the murtherers , that it sufficeth them not to have privately bereaved them of their lives ; but also by certain earnest wishes , curses , and conjurations , they do afterwards adjure them , that for such a term of years , they shall never have power to appear again : which wishes , being earnestly given forth , from the hellish root in the murtherer , do exceedingly torment the murthered parties spirit , taking deep impression thereon ; so that it is alwayes in continual sorrow , and anguish , till the term of years be expired , and till the murther be made manifest to the world : after which discovery , it returns to perfect rest ; this is well known to those that are exercised in witchcraft , and cruell murthers , though not common to those that murther but once . . there be many ancient families in europe , to whom the ghost of their first progenitor , or ancestor appears immediately before the departure of some heir , or chief in the same family : which assertion is confirmed by cardan , in an example of an antient family , in the dukedome of parma , called the tortells , to whom there belongs an ancient castle , with a spatious hall ; near the chimney of the said hall an old decrepit woman , for these hundreds of years , is wonted to appear , when any of the family is about to dye : and it is reported amongst them that the same is the ghost of one belonging to the same name , and family , who for her riches , was murthered by some of her nephews , and thrown into a pit . . many such apparitions do for many years continue to be seen in one particular place ; ever watching for opportunity , to discover some murther , or treasure hid : and the cause of the difficulty of the said discovery , consists in the nature of their substance ; for could they make use of the organ of the tongue , they might quickly discover it : or if they had the outward benefit of hands , they might produce the said treasure , or carcase murthered , but this they are seldome able to accomplish ; being destitute of the outward organs , and mediation of hands to hold withall , or tongue to vent their grievances : and that this is true , the manner of their appearance doth confirm it : for all that they are able to effect , if they have been murthered , is commonly to appear near the very place , where their body lies , and to seem as if they sunk down , or vanished in the same ; or else to appear in the posture of a murthered person , with mangled , and bloudy wounds , and hair dishevel'd : but it is rarely known , that any such apparitions have plainly spoken , or uttered by words , the time of their murther , with the cause , the persons name , or place ; unless the murther , by circumstances hath been more then ordinary , horrid , and execrable : then the remembrance of the same doth sometimes enable the apparition to frame a voice , by the assistance of the air , and discover the fact . . but to speake in general concerning apparitions , why they are so seldome seen ; and why such spirits as appear , can not without mans assistance accomplish their design ; it may easily be apprehended , that all spirits , or spiritual substances , and devills , have their life , breath , and motion in another source , or element then this external world ; and as any creature , whom the element of water hath nourished , and bred , can live but short while upon the land ; so it s with them , when they come out of their proper habitations : which is the cause of the rarity of apparition ; it being as difficult for any spirit to manifest it self in this outward principle , of the four elements , as for a man to continue with his head under water : yea it is rather pain , then pleasure for any spirit , whether good , or bad , to come into this outward world . . great is the villany of necromancers , and wicked magicians , in dealing with the spirits of men departed ; whom they invocate , with certain forms , and conjurations , digging up their carkasses again , or by the help of sacrifices , and oblations to the infernal gods ; compelling the ghost to present it self before them : how this was performed in antient times , by hags , and witches , is notably described in the aethiopian history of heliodorus , in the practice of an antient woman , who coming into the camp , in the dead of night ; where amongst many slaughtered bodies , the body of her son was also slain ; whose carkase she laid before her , digging a hole , and making a fire on each side , with the body in the midst ; then taking an earthen pot from a three footed stool , she poured honey out of it , into the pit ; then out of another pot , she poured milk ; and likewise out of the third : lastly , she cast a lump of hardned dough , in the form of a man into the pit ; the image was crowned with lawrell : then she threw in some of the shrub called bdellium : this done , with a sword she ran frantickly up and down , cutting her self ; and with a lawrell branch sprinkled of her blood into the fire : at length whispering at her sons ear , she caused him to arise , and questioning him of the fortune of his brother , what was become of him , he answered dubiously speaking prosperity to two persons that secretly beheld her , and telling her , that suddain death for her impiety attended her , which came to passe ere she left the place ; after all these predictions , the carcase ceased to answer any more : and tumbled groveling on the ground again . . and although by most men , as also by the author in his foregoing discovery , it is constantly believed , that the witch of endor raised not samuel , nor the ghost of samuel , as not beleeving that there is an astral spirit or ghost belonging unto every man ; yet it is very probable , that by her conjurations she caused his sydereal spirit to appear : which is possible to be effected : and hath been often done : as weaver in his funeral monuments records of edward kelly , who in the park of walton ledale , in the county lancaster , with one paul waring , invocated a devil , and afterwards digg'd up the corps of a poor man , that had been buried that very day , in a place near the same , called law church-yard : whom he compelled by incantations , and conjurations to speak , and utter prophetical words , concerning the master of one of his assistants . . according to the state and condition wherein a person dyes , so is it with their astral spirit : for if they died in perfect peace , and had come through the valley of true repentance ; being dead to this life before it left them ; then their starry spirit doth enter into rest , in its proper source , or quality at the instant of their decease : nor is it possible for all the conjurations in hell , to cause them to return , or appear again . . but some might object , that samuel was an holy prophet , and attaind unto a perfect life ; which is thus to be answered , that before christ came into the world , none of the most holy prophets of god , did ever attain to that degree of blessednesse , that the christians after christ possessed : for in the time of the law , a covering , or vail was spread over the faces of all people : and something there was that letted , or hindred their souls from any plain and perfect vision , and fruition of god ; otherwise then through types , and shaddows , which partition wall , the end of christs incarnation was to break down . . in the writings of plato , there be many strange relations of the apparitions of souls , of their torments , and purgations , of the cause of their returning , what their nature is , what their substance and property is , and what their food , and nourishment is : but he mistakes the soul for the astral spirit : for the soul in its returning and apparition is farr different ; if a holy soul appear , it is to persons like it self , and that in sleep , warning them of dangers , and discovering heavenly secrets unto them : and if a damned soul appear , it is likewise to such as are of a nature like it self : whom it instigates , asleep , teaching them notorious villanies in dreams ; and provoking them to every wicked cogitation . . the sect of pythagoras have strange and antick opinions , concerning souls , and ghosts , or starry spirits : whom they alledge to be frequently converted into gods , or daemons , or demi-gods , and heroes : ( as the platonicks do , ) and that there is a continual traduction , and transmigration of souls , from one to another , till they attain to be deify'd at last ; and then that they do frequently appear , to those that be like themselves ; instructing , and forewarning them : it was also the belief of many wise , and antient philosophers , that the oracles were from such daemons , as had been the ghosts , or souls of wise and excellent men : as apollo's oracle , and the oracle of pallas , or minerva : which opinions have much of reason and probability . . it is also the opinion of some , that the particular spirits of famous men do after the death of the body , take up some particular habitations , near such places cities , towns , or countries , as they most do affect , as tutelaries , and guardians unto them ; which is reported by vopiscus , of apollonius thyaneus ; that when his city thyana was taken by aurelianus the emperour : and when he was in his tent , pondering furiously how to destroy the same ; the ghost of apollonius appeared unto him saying , aurelianus , if thou desirest to be a conquerour , suppose not to slay these my citezens : aurelianus , if thou wilt be a ruler , shed no innocent blood ; aurelianus , be meek , and gentle , if thou wouldst be a conquerour . . i have heard many wonderful relations from lunaticks or such as are almost natural fools , who have asserted , that being for many daies together conversant amongst faeries in woods , mountains , and caverns of the earth , they have feasted with them , and been magnificently entertaind with variety of dainties , where they have seen several of their neighbours or familiar acquaintance in the habit they were wont to weare , notwithstanding they were know to have been dead some years before . . and many learned authors have also insisted upon this particular , alledging that when such as the faeryes have brought into their society do feast and junket with them , though they have a real and perfect knowledge of their neighbours and acquaintance amongst the rest , yet their language they are not able to understand , neither do these acqaaintance of theirs acknowledge or take notice of them at all , but do either sit ( both they and all the rest ) in a profound and tedious silence , or else discourse in a most stupendious kinde of gibberish , not intelligible to strangers . . but more particularly to illustrate this conjecture , i could name the person who hath lately appeared thrice since his decease , at least some ghostly being or other , that calls it self by the name of such a person who was dead above an hundred years agoe , and in his life time accounted as a prophet or praedicter by the assistance of sublunary spirits . and now at his appearance did also give out strange praedictions concerning famine , and plenty , warrs , and bloodshed , and the end of this world . . by the affirmation of the person that had communication with him , the last of his appearances was on this following manner ; i had been , said he , to sell a horse at the next market town , but not attaining my price , as i returned home by the way i met this man aforesaid who began to be familiar with me , asking what news , and how affairs moved throughout the country ; i answered as i thought fit ; withall i told him of my horse whom he began to cheapen , and proceeded with me so far , that the price was agreed upon ; so he turned back with me and told me , that if i would go along with him , i should receive my money ; on our way we went , i upon my horse , and he on another milk white beast ; after much discourse i askt him where he dwelt , and what his name was ; he told me , that his dwelling was about a mile off , at a place called farran ; of which place i had never heard though i knew all the country round about ; he also told me , that he himself was that person of the family of learmonts so much spoken off for a prophet ; at which i began to be somewhat fearful , perceiving us in a road which i had never been in before , which increased my fear and admiration more . well on we went till he brought me under ground i know not how into the presence of a beautiful woman that payd me the moneys without a word speaking ; he conducted me out again through a large and long entry , where i saw above men in armour layd prostrate on the ground as if asleep ; at last i found my self in the open field by the help of moon-light in that very place where first i met him , and made shift to get home by three in the morning , but the money i received was just double of what i esteemed it , and what the woman payd me , of which at this instant i have several pieces to show consisting of nine pences , thirteen pence half-pennies , &c. . the variety of examples throughout the writings of learned men may serve as stronge inducements to confirm this particular of astral spirits , or ghosts that belong unto mortal men , returning after death untill the cause of their returning be taken away . in ancient times before the name of christianity , there was nothing more frequent then millions of apparitions in fields where battails had been fought , seeming to fight as they had done at first , which the ancient heathens believed to proceed from the want of burying . and from this arose the poetical romance of the wandring of ghosts besides the river styx for an hundred years . and the custome of solemn interment amongst them . . but with more probability , the custome of the funeral piles used by the romans , and the urns to reduce their corpses into ashes , was instituted at first to prevent the torment of the deceased , least his ghost should wander , or return , which doubtlesse from a natural cause may have the same effect , that the reducing of the carcase into ashes suddainly after its decease may prevent the return of the astral spirit ; for if it be true what is affirmed by paracelsus , that the starry spirit can continue no longer then the radical moisture in the body ; it will naturally follow that its appearance is at an end when the body is burnt , seeing that the moisture is totally exterminate and consumed thereby . and in some sense the ceremony may be said to be laudable and judicious , having so beneficial a consequence . . as there is some semblance of a natural cause in the custome of the antient urns , so likewise may the interment of slaughtered bodies by the like cause prevent the like appearances ; for many are the examples that i have read of such as appeared to their surviving kindred and acquaintance , after they had been slaughtered in the warrs , beseeching them to perform unto their bodies the sacred funeral rites that their ghosts might return into rest , for which many have consulted with the oracles to be informed whether the deceased deserved burial , because they held it unlawful to bury murtherers , inecestuous and sacriligious , persons , which nature her self doth also seem to hold if this following relation be not false : which was , that some learned men returning from persia where they had been to see the king cosroes , by the way interr'd a dead carcase which they found unburied : and in the following night the ghost of an ancient matron , as if it had been the spirit of the world or madam nature her self , appeard unto them , saying , why interr ye that nefarious carcase ? let the doggs devoure it ; the earth who is the mother of us all admitts not of that man that depraves his mother : so returning they found the carcase yet unburied . . to confirm the verity of astral spirits proper , and their returning , i shall conclude this chapter with the example of the famous aristeus the poet who in the isle marmora dyed suddainly , at which instant a certain philosopher of athens arriving there , affirmed , that he had lately been in company and discourst with him . in the mean time going to bury him they found him yet alive , but never after that had he any constant residence amongst mortals . seven years after that he was seen at proconnesus his native town , and remaind a while composing several poems and verses called arimaspei , and then vanished . in metapontis he was seen years after that , charging that apollo's altar should be erected by the name of aristeus praconnesius . the like stories are reported of apollonius , and pythagoras , whom their followers would have to be ubiquitaryes , affirming , that at one instant of time they were seen in several places thousands of miles in distance . and though in iamblichus who hath wrote the life of pythagoras , in philostratus that wrote the life of apollonius tyanus , there be many fabulous things reported as to the astral spirits separation , and return unto the body ; yet i have sufficiently here endeavoured to separate the true from the more poetical part in this particular subject of the starry spirits belonging to every individual man and woman , and their returning after the body falls away . chap. iv. of astral spirits or separate daemons in all their distinctions , names , and natures , and places of habitation , and what may be wrought by their assistance . . having in the foregoing chapter sufficiently illustrated the nature of the astral spirits proper , that belong to every individual ; the subject of this present chapter shall be to astral spirits separate ; which are not constitute to any peculiar work or service , but do only , according to their nature and temper , haunt such places in the sublunary world as are most correspendent to their natures , and existence . . according to the judgment of magicians , the seven planets have seven starry spirits peculiar to themselves , whose natures are answerable to that peculiar planet under which they are constitute . and they are said to be substitute under the seven caelestial angels that govern the influences of the superiour spheres , being equal in their name and continuance with that planet whose spirit they are , that is , till the consummation of all things visible . . and in that houre , month , day or year , wherein their planet hath the most dominion , then is their efficacy most prevalent , and their operation the most powerful upon inferiour bodies , whether to the destruction or prosperity of that animal vegitative or mineral subject to their influences , according to the dignification of the planet at that instant dominion ; for if ill affected , their nature is to blast with mildew , lightning , and thunder any vegetative proper to their planet ; to deprive any animal of sight or the motion of the nerves under their dominion ; and lastly , bring plagues , pestilence , and famine , storms , and tempests , or on the contrary to bring sweet and excellent influences upon animals , or vegetatives under their planetary regiment , if well and honourably dignified . . innumerable are the spirits that inhabit the aiery region , germinating amongst themselvs as magicians affirm , and begetting one another after a mystical manner . it is their property to be instant in storms and boistrous weather , which is said to be joy and delight unto them ; and in such a season they may with most facility be calld upon , and make their appearance , which they do accordingly to their age , and youthfulness , seeming young or old at their appearance answerable to their years . besides they march in mighty troops through the aiery region , waging warr amongst themselves , and destroying one anothers beings or existences , after which they are reduced to the primary source or nature of the starrs . this is likewise to be observed that according to the language , vigour , life , and habit of that region wherein they live , such is their habit , language , and ability , one caterva or company being ignorant of their neighbours , or enemies language , so that they have need of the assistance of such spirits as dwell in omnibus elementis , to be their interpreters . . and doubtless from hence arise the various deceptions thut men are incident unto in their judgments of apparitions , perswading themselves that they are portents and foretokens of warr and famine , when such numerous spirits are beheld fighting or marching either in the air , earth , or water : whereas it is nothing else but the bare effect of the natures and tempers of such aerial beings to fight and randevouse immediately after sun-set , or else later in the summer evenings , which is their principal time of such conventions . and though it must be confest that such spirits may be , and are the devils instruments as appertaining to the kingdom whereof he is ruler ; yet considered in themselves , their nature is wholly harmless , as to ought that may be called innate evill , having nothing in them that is eternal as the soul of man : and consequently nothing in them that is able to make them capable of enjoying heaven , or induring the torments of hell. . and it is believed by some , that according to the motion of the spheres , there are certain companies of aerial spirits good and bad that follow them in their motions round the earth , the good distilling influences that are good , and the bad , such influences as are destructive to every thing that is under their dominion . it is also believed that by the assistance of devils , and damned spirits , such aerial spirits are given for familiars to some magicians add witches with whom they are said to have actual copulation , and the enjoyment of every dainty meat through their assistance , being able thereby to go invisible , to fly through the air , and steal treasures and jewels from the coffers of princes , as also carouse in wine-sellers , and pantries of those that are most amply provided with the choisest daynties . . subordinate unto these of the air , are the terrestrial spirits , which are of several degrees according to the places which they occupy , as woods , mountains , caves , fens , mines , ruins , desolate places , and antient buildings , calld by the antient heathens after various names , as nymphs , satyrs , lamii , dryades , sylvanes , cobali , &c. and more particularly the faeries , who do principally inhabit the mountains , and caverns of the earth , whose nature is to make strange apparitions on the earth in meddows , or on mountains being like men , and women , souldiers , kings , and ladyes children , and horse-men cloathed in green , to which purpose they do in the night steal hempen stalks from the fields where they grow , to convert them into horses as the story goes . besides , it is credibly affirmed and beleev'd by many , that such as are real changlings , or lunaticks , have been brought by such spirits and hobgoblins , the true child being taken away by them in the place whereof such are left , being commonly half out of their wits , and given to many antick practices , and extravagant fancies , which passions do indeed proceed from the powerful influence of the planet in their nativity , and not from such foolish conjectures . . such jocund and facetious spirits are sayd to sport themselvs in the night by tumbling and fooling with servants aad shepherds in country houses , pinching them black and blew , and leaving bread , butter , and cheese sometimes with them , which if they refuse to eat , some mischief shall undoubtedly befall them by the means of these faeries . and many such have been taken away by the sayd spirits , for a fortnight , or a month together , being carryed with them in chariots through the air , over hills , and dales , rocks and precipices , till at last they have been found lying in some meddow or mountain bereaved of their sences , and commonly of one of their members to boot . . certainly the lares and penates , or houshold gods of the antient heathens were no other then such like spirits who for several years would keep their residence in one house till upon some displeasure offered , or offences done by any of the sayd family , they departed and were never afterwards heard of . there are plenty of such examples to be found in olaus magnus , and hector boethus in his history of scotland , relating wonderful passages of robin-good fellows , and such as have been familiar amongst mankind . . luridan a familiar of this kinde did for many years inhabit the island pomonia , the largest of the orcades in scotland , suplying the place of man-servant and maid-servant with wonderful diligence to these families whom he did haunt , sweeping their rooms , and washing their dashes and making their fires before any were up in the morning . this luridan affirmed , that he was the genius astral , of that island that his place or residence in the dayes of solomon and david was at jerusalem ; that then he was called , by the jewes belelah , and after that he remaind long in the dominion of wales , instructing their bards in brittish poesy and prophesies being called vrthin , wadd , elgin : and now said he , i have removed hither , and alas my continuance is but short , for in years i must resigne my place to balkin lord of the northern mountains . . many wonderful and incredible things did he also relate of this balkin , whom he called the lord of the northern mountains , affirming that he was shaped like a satyr and fed upon the air , having wife and children to the number of thousand which were the brood of the northern faeries inhabiting southerland and catenes with the adjacent islands ; and that these were the companies of spirits that hold continual wars with the fiery spirits in the mountain heckla that vomits fire in islandia . that their speech was antient irish , and their dwelling the caverns of the rocks , and mountains , which relation is recorded in the antiquities of pomonia . . i have read another wonderful relation in a book de annulis antiquorum , concerning a young man from whom the power of venus was taken away so that he could not company with his new marryed wife . the story is briefly thus ; being busy at play or exercise with some of his companions on his marriage day , he put his weddng ring on the finger of the statue of venus that stood besides the place least it should be lost ; when he had done , returning to take his ring , the finger was bended inward , so that he could by no means pluck off the ring to his great amazement , at which instant he forsooke the place , and in the night the image of venus appeared unto him , saying , thou hast espoused me , and shalt not meddle with any other : in the morning returning , the ring was gone , and the finger made straight again , which troubled him mightily , so that he consulted with a magician , who wrote a letter to some principal spirit in that dominion to which venus belong'd , bidding the party stand watching at such a place at such an houre till he saw many troops of spirits pass by him , and describing one in a chariot , of stern and terrible countenance , to whom he bad him deliver the letter ; all which he performed , and after the person in the chariot had read the contents thereof , he broke out into this expression , great god , how long shall we be subject to the insolencies of this accursed rascal , naming the magitian : but withal calling to a most beauteous woman from amongst the company , he charged her to deliver back the ring which at length she did with much aversness , and after that he injoyd his marriage rites without impediment . . besides the innumerable troops of terrestrial spirits called faeryes there are also nymphs of the woods , mountains , groves , and fountains , as eagle , arethusa , io , menippa , irene , &c. who are sayd to be altogether of the faeminine kinde , sporting and dancing , and feasting amongst the trees in woods , and bathing in clean and limpid fountains ; such have been seen by many , and are often alluded to , by the roman and greek poets . there is also a relation of a german prince , who being exceeding thirsty and weary with hunting and hawking , lost his company in the woods , on a suddain beheld an opening at a little hillock amongst the trees , and a most beautiful maiden offering a golden morn full of liquor , which he received and drunk , and after rid quite away with the sayd horn , not regarding the virgins tears , who lamented after him ; t is sayd that having spilt some of the sayd liquor , it fetcht the hair from off his horses skin , and the horn is yet to be seen in germany , which i have been told by one that hath seen and handled it , affirming , that the gold for purity cannot ba parallel'd . . another sort are the incubi , and succubi , of whom it is reported , that the hanns have the original , being begotten betwixt these incubi , and certain magical women whom philimer the king of the goths banished into the deserts , whence arose that savage and untamed nation , whose speech seemed rather the mute attempts of brute beasts , then any articulate sound and well distinguished words . to these incubi are attributed the diseases of the blood called the night-hag , which certainly have a natural cause , although at the instant of time when the party is oppressed , it is probable that certain malevolent spirits may mix themselvs therein and terrifie the soul and minde of the afflicted party . . and amongst such spirits as are resident amongst mortals , there is a very froward kinde , who take delight to pull down what man hath builded , who have been seen at the building of strong and mighty castles to come in the night and tumble all to the ground that the workmen had reared the day before ; of this sort were horon , stilkon , glaura , and ribbolla , four pestiferous , and turbulent animals that for many years infested the first founders of the emperours seraglio : till one of the holy musselmans did by certain charms , and exorcisms constrain and binde them , to tell their names , and the cause of their disturbing , which they declared , and were by him confined to destroy the mines of copper in hungaria . . there is also a relation extant in the life of paul the hermit of a satyr appearing to him in the woods , and discoursing with him that it was a mortal creature as he , and served the same god , dehorting the people to worship them for demi-gods , as they had been accustomed to ; like unto this is the story of the death of the great god pan ; that a mariner sailing by the island of cicilia , was called by his name from the shore , and by a certain voice was bid to tell the inhabitants of the next island , that the great god pan was dead , which he obeyd , and though in the next island there were no inhabitants , yet when he approached he proclaimed , towards the shoar that pan was deceased , immediately after which proclamation he could sensibly hear most doleful and lachrymable cryes , and noyses , as of those that lamented his departure . . ianthe , is sayd by magitians , to be a water spirit , who is ever present when any are drownd in the water , being delighted much in the destruction of mankinde , that it may enjoy the company of their astral spirits after their decease ; for according to the four complexions or constitutions of the body of man , the astral spirit associates it self with separated substances ; the phlegmatick , to the watry spirits : the sanguine , to those of the aire ; the cholerick , to the fire ; and the melancholy , to the terrestrial spirits . but this is only to be supposed of such persons as dyed in discontent , and restlesness . . of another sort are such aquatick animals as in former times have conversed , and procreated with mankinde bearing divers children ; and at length snatching all away into the watry element again , whereof there are variety of examples in cardanus and bodin . of this sort was the familiar of paulus a mendicant frier , called by him florimella , and entertaind as his bed-fellow for forty years , though unknown and unseen to any but himself , till upon some unhandsome carriage of the fryer , his companion accompanying him over the danube , leapt into the river and was never after seen . . innumerable are the reports and accidents incident unto such as frequent the seas , as fisher-men and sailers who discourse of noises , flashes , shadows , echoes , and other visible appearances nightly seen , and heard , upon the surface of the water . and as the disposition of the heavens is according to the constellations , and climates , so are these spectres appropriate to particular parts , and coasts , from the north to the southern pole . but more especially , abounding in the north , about norweigh isleland , green land , and nova zembla . . neither are the storyes of the greek , and latine poets all together to be sleighted in this particular ; for many verities are inter-woven with their fictions , they speak of vocal forrests , as dodona , of talkative rivers , as seamander , of sensitive fountains as arethusa , menippa , and aegle ; which more credible historians have partly confirmed in the relation of dodona , asserting that the trees do seem to speak by reason of the various apparitions , phantasms , that attend the forrest . and also in the story of the river scamander , which is sayd at this day to afford plenty of spectres , and prophetical spirits , that have nightly conversation with the turkish sailers coming by that way with gallyes into the mediterranean . . the like is reported of a castle in norweigh standing over a lake wherein a satyr appeareth sounding a trumpet before the death of any souldier , or governour belonging to the same , t is sayd to be the ghost of some murdered captain that hath become so fatal , and ominous to his successors . but with more probability may be called a spectre proper to the place according to the constellation . . and it hath been the conjecture of eminent speculators that from the loins of such arise the numerous brood of elves , faeryes , lycanthropi ; and pigmyes , sometimes visible , sometimes invisible in green-land and the adjacent rocks where they have no concomitants , but bears and scurvy-grass to mix , and make merry withal , except they pass from thence to the northern parts of america , where they shall find their off-spring adored for gods , and goddesses , by the ignorant inhabitants about new albion , and as far south as mexico , as is amply related in the discourses of drake , cortes and purchas concerning the conquest and discovery of these territoryes . . by apparitions upon the water many have been tempted to leap into the sea in pursuit thereof till they were drowned , of which spectres there is a sort called by psellus , ordales , who do appear like ducks or other water fouls , till they by fluttering upon the water , do entice their followers to pursue them so farr that many perish in the attempt , which doth greatly delight these faithless spirits who ( as we have said before ) do long to accompany their astral spirits after their decease . an example of this kinde i my self knew , besides the numerous relations i have had from the mouths of others , which confirm the opinions of the antient magicians concerning these water spirits , that of all the rest they are the most deceitful , and dangerous , like the flattering seas , and swift gliding torrents , that when they have wonn any thing , to admire , and sound them , do carry them violently into the abysse of their own element . . but we will leave the waters and insist a little on the nature of igneous or fiery spirits that inhabit the mountains in hecla , aetna , propo champ , and poconzi ; where the courts , and castles of these puissant champions are kept . the opinion of some is , that they are not astral , but infernal spirits , and d●mned souls , that for a term of years are confined to these burning mountains for their iniquities : which opinion although it be granted , yet we may assert , that for the most part the apparitions , sounds , noices , clangors , and clamors , that are heard about the mountan hecla in island and other places , are the effects of separated starry beings , who are neither capable of good nor evill , but are of a middle vegetative nature , and at the dissolution of the media natura shall be again reduced into their primary aether . . and from natural causes , it may be easily demonstrated , that there is great correspondence betwixt such substances , and the element of fire , by reason of the internal flagrat and central life proceeding from the quintessence or one only element which upholds them , in motion , life , and nourishment . as every natural , and supernatural being is upheld , and maintain'd out of the self-same root from whence it had its original , or rise ; so the angels feed upon the caelestial manna , the devils of the fruits of hell , which is natural to their appetite , as trash for swine ; the astral beings ; of the source of the stars , the beasts , birds , or , reptiles of the fruits of the earth , and the gas of the air , the fishes of the blass of the water ; but more particularly , every thing is nourished by its mother , as infants at the breast , either by exhausting or fomentation . . such spirits are very officious in the burnings of towns , or cole-pits , delighting much to dance and exult amidst the flames , and become incendiaries worse then the material cause of the combustion , often tempting men in drukenness , to burn their own houses , and causing servants carelesly to sleep , that such unlucky accidents may happen . as the story of kzarwilwui a town in poland doth confirm , which was reduced to ashes by three of these pestilentious animals , called saggos , broundal , and baldwin , who after many open threatnings for six months together , that they would destroy the city , and citizens , did on a dark and stormy night , set all on fire on a suddain in twenty or thirty several places , which irrecoverably destroyed the inhabitants . . as for the nourishment of fiery spirits , it is radical heat , and the influence of the aery region ; their sport and pastime consisteth for the most part in tumbling , and fooling one with another when the flames are most impetuous , and violent in the mountains : and it is likewise credited by some that their office is to cruciate and punish some evil livers , retaining , and tormenting their souls , or astral spirits for many years after the bodies decease , which is too empty a notion to be hearkened unto by any that are well informed of their natures . . neither is it to be wondered at that they are so much delighted with the fiery quality in regard of their affinity and appropriation with infernal spirits , whose state and being is altogether damnable and deplorable ; for although they have not the ability of attaining either the heavenly or infernal quality , by reason that they are utterly voyd of the innermost center , and may be rather called bruits , then rational animals , yet because they belong to the outermost principle , such is their innate affinity , and unity with the dark world , or infernal kingdome that they do often become the devils agents to propagate his works upon the face of the earth . . by the instigations of infernal spirits they are often sent to terrifie men with nocturnal visions , in the likeness of monstrous beasts or ghosts of their deceased friends . they are moreover often abetted to tempt and provoke melancholy people to execute themselves ; besides innumerable wayes they have of executing the pleasures of iniquous spirits through malicious instigations , and secret stratagems projected by them to the destruction of mortal men , especially when the work to be effected by the devil is too too hard for his subtle and spiritual nature to bring to pass , because the same belongs to the astral source or outward principle to which these dubious spirits do properly belong ; then are they frequently sollicited to mediate in such treacherous actions , as the hellish spirits have conspired against the lives of mortal men . . more particularly , these spirits that belong to the fiery element , are most officious in this kinde of service , being naturally such as the antecedent matter hath sufficiently demonstrated ; but according to the ranks and categoryes to which they belong , some of them are more inveterate , and malicious in their undertakings then the rest . but every kinde of astral spirit is obsequious to the kingdome of darkness , that the devilish spirits can effect little or nothing without their assistance in this external principle of the starrs and elements upon the bodies or possessions of mankind ; because their bodies are too crude and rough for the conveyance of their influence , either in dreams , raptures , philtres , charms , or constellations , as the following chapter of the nature of infernal beings shall make plain , wherein the nature and capacity of every damned spirit is decyphered according to the truth of the antient philosophy . . leave we now the spirits of the fire , to illustrate the natures of subterranean beings , whose orders , species , and degrees , are various ; for they consist in these distinctions , viz. spirits of men deceased , souls of men deceased , separated spirits astral , separate spirits semi-infernal , spirits appropriate to the constellations where any of the seven metals , viz. saturn , jupiter , mars , sol , luna venus , mercury , are found in the bowels of the earth ; and as farr as the natures of minerals are distinct one from the other , so much distant are these subterranean spirits in nature and faculty in respect of their places , shapes , names , and qualities . . but they are not all confined unto the metallick kingdome ; for there are also spirits of the mountains , vallies , caves , deeps , hiata's , or chasma's of the earth , hidden treasures , tombs , vaults , and sepultures of the dead . to the last belong the astral spirits of deceased mortals , that delight to hover over the antient carcases to which they belong'd , seeking still to be dissolved , and diligently enquiring the cause of their retention ; such are resident in silent caves , and solitary vaults , where the deceased lie till the humidum radicale be exciccate , and totally dryd up , after which their tricks are no more manifest , but are utterly extinguished , and annihilated . . to the next , belong such spirits as are protectors of hidden treasures , from a natural cause , from whence they do exceedingly envy mans benefit , and accommodation in the discovery thereof , ever haunting such places where money is conceal'd , and retaining malevolent and poysonous influences , to blast the lives and limbs of those that dare to attempt the discovery thereof : peters of devonshire with his confederates , who by conjuration attempted to dig for such defended treasures , was crumbled into atomes , as it were , being reduced to ashes with his companions in the twinkling of an eye . . and upon this particular , we have plenty of examples of the destruction of such as by magical experiments have discovered hidden treasures ; which instances do rather seem to prove , that such as haunt these places do more nearly belong to the infernal , then to the astral hierarchy , in regard that they are so infesting and inveterate to mortal men , that the grand intention of the prince of darkness may be accomplished in their designs . . but of all the rest such as haunt mines and mettle men , are the most pernicious , and frequent from the same cause with the former . the nature of such is very violent ; they do often slay whole companies of labourers , they do sometimes send inundations that destroy both the mines , and miners , they bring noxious and malignant vapours to stifle the laborious workmen ; briefly , their whole delight and faculty consists in tormenting , killing , and crushing men that seek such treasures , that mankind may never partake thereof to relieve their cares , and worldly necessities . . such was anaebergius a most virulent animal that did utterly confound the undertakings of those that laboured in the richest silver mine in germany , called corona rosacea . he would often shew himself in the likeness of a he-goat with golden horns , pushing down the workmen with great violence , sometimes like a horse breathing flames , and pestilence at his nostrils . at other times he represented a monk in all his pontificalilus , flouting at their labour , and imitating their actions with scorn and dedignation , till by his daily and continued molestation he gave them no further ability of perseverance . . thus , i have hinted the various distinctions , and sub-distinctions of astral spirits proper or common , illustrating their natures according to the opinions of the learned ; from thence i proceed to say what the infernal hierarchy is , and whereof it doth consist in this fifth chapter following . chap. v. of the infernal spirits , or devils , and damned souls treating , what their natures , names , and powers are , &c. . leaving the astral kingdome , i will now proceed to describe the natures , and distinctions of infernal spirits or devils , and damned souls , who are to be considered according to their ranks , and orders , exactly correspondent to the quires , and hierarchies of the angels , or celestial beings , wherein i will insist upon their names , shapes , places , times , orders , powers , and capacities , proceeding gradually from a general narration , to a particular anatomy of every sort of spirit in its proper place and order . . as for the locality or circumscription of the kingdome of darkness , it is farr otherwise to be considered then the vulgar account it , who esteem the hellish habitation , a distinct chasma or gulph in a certain place , above , under , or in the center of the earth , where innumerable devils , and wicked souls inhabit , who are perpetually scorched , and tormented with material flames of fire . this is the opinion which naturally all men are addicted and prone unto . but if we will rightly consider the kingdome of heaven and hell , in respect of one another , we must look upon the similitude of light and darkness in this outward world , who are not circumscribed , nor separate as to locality from one another ; for when the sun arises , the darkness of the night disappeareth , not that it removes it self to some other place or country , but the brightness of the light overpowereth it , and swallows it up , so that though it disappeareth , yet it is as really there as the light is . . this is also to be considered in the description of the habitations of good , or evill beings , that they are really in one another , yet not comprehended of one another , neither indeed can they be , for the evil spirits if they should remove ten thousand miles , yet are they in the same quality and source , never able to finde out or discover where the kingdome of heaven is to be found , though it be really through , and through with the dark kingdome , but in another quality which makes them strangers to one another . . a similitude hereof we have in the faculties of the humane life , as to the indowments of the soul considered in the just , and in the wicked ; for to be good , pure , and holy , is really present as a quality in potentia with the depraved soul , although at that instant the soul be cloathed with abominations , so that the eye which should behold god or goodness is put out . yet if the soul would but come out of it self , and enter into another source or principle , in the center it might come to see the kingdome of heaven within it self , according to the scripture , and moses , the word is nigh thee , in thy heart , and in thy mouth . . true it is that the devils and damned souls cannot sometimes manifest themselvs in this astral world , because the nature of some of them is more near unto the external quality then of others , so that although properly the very innermost and outermost darkness be their proximate abode , yet they do frequently flourish , live , move , and germinate in the aery region , being some of them finite and determinate creatures . . but according to their fiery nature , it is very difficult for them to appear in this outward world , because there is a whole principle or gulph betwixt them , to wit , they are shut up in another quality or existence , so that they can with greater difficulty finde out the being of this world , or come with their presence into the same , then we can remove into the kingdome of heaven , or hell with our intellectual man ; for if it were otherwise , and that the divels had power to appear unto mortals as they list , how many towns , cities , &c. should be destroyed , and burnt to the ground , how many infants should be kild by their malicious power ! yea few or none might then escape in lives , or possessions , and sound minds , whereas now all these enjoyments are free amongst mortals , which proves , that it is exceeding hard for evill spirits to appear in the third principle of this world , as for a man to live under water , and fishes on the land. yet must we grant , that when the imaginations , and earnest desires of some particular wizards , and envious creatures have stirr'd up the center of hell within themselvs , that then the devil hath sometimes access to this world in their desires , and continues here to vex , and torment so long as the strength of that desire remains which was the first attractive cause . . for the very cause of the paucity of appearances in these dayes , is the fulness of time , and the brightness of christianity , dispelling such mists , as the sun doth cause the clouds to vanish , not by any violence or compulsion , but from a natural cause ; even so the kingdome of light as it grows over mans soul , in power and dominion , doth naturally close up the center of darkness , and scatter the influences of the devil so that his tricks lye in the dust , and his will at length becomes wholly passive as to man. . in the time of the law , when the wrath and jealousie of the father , had the dominion in the kingdom of nature , all infernal spirits had more easie access unto mankind then now they have ; for before the incarnation of christ , the anger of god had more dominion over the soul of man , and was more near in nature unto the same ; so that the devils could with more facility spring up in the element of wrath , to manifest themselves in this outward principle , because the very basis and foundation of hell beneath , is built and composed of the wrath of god , which is the channel to convey the devil into this sublunary world. . but when christ began to be manifest unto the world , the multiplicity of appearances , and possessed with devils , began insensibly to decay and vanish . and if any should object , that betwixt the space of his incarnation and his suffering , such accidents were rather more frequent than in the times before : to this i answer , that the devil knowing well that his time was but short ; and also knowing , that till the great sacrifice was offered up , he had leave to range and rove abroad the kingdom of this world ; therefore he imployed all his forces and endeavours to torment those miserable souls and captives to whom christ came to preach deliverance . . but after the partition wall was broken down , and the vail of moses , and of the anger of god from off the soul in the death of christ , there was a sensible and visible decay of the devils prancks amongst mortals , and that little remnant of lunaticks and possessed , which continued after christ , did the apostles relieve and set at liberty , through the influence and virtue of the promise of the son of god ( to wit ) the holy ghost , or the comforter , which could not come until he went away : and on the day of pentecost , whilst they waited in humility for the fulfilling of his promise , the very effect of christs birth and sufferings did first manifest it self , when the holy ghost sprung up amongst them , to the destruction of sin and satan . . and so long as the purity of christianity continued in the primitive church , there were very few that the devil could personally or actually lay hold of in the astral man , for the space of two hundred years after the death of christ , until that from meekness and abstinence , the christians began to exalt themselves in loftiness and worldly honours ; then the devil began to exalt his head amongst the lip-christians , bewitching them into every lust ; and captivating their inward and outward faculties at his pleasure . as all along in popery is clearly seen . . yet notwithstanding , the coming of christ hath prevented the devils force in general . such nations as have never embraced the christian faith , are still deluded and bewitched by him ; because the center hath never been actually awakened in any of them , so that the devils power prevails over them mightily , to seduce them to worship things visible , and not the true god : for where the most darkness is in religion and worship , or in natural understanding , there his power is most predominant ; as in tartary , china , and the east-indies ; also in lapland , finland , and the northern islands . . in the west-indies or america , his access is very facil and freequent to the inhabitants , so that by custom and continuance they were at the first discovery thereof , become so much substitute and obsequious to his power , that though they knew him to be a power of darkness , yet they adored him lest he should destroy them and their children . and unto such a height were they come at the landing of cortes , drake , and vandernort , that they could familiarly convert themselves into wolves , bears , and other furious beasts ; in which metamorphosis their enthusiasms and divinations were suggested , and such were held in greatest esteem . . till upon the invasion of the spaniards , the greater evil drove out the less , and the cruel murthers of that antichristian tradition , did both depopulate the islands and most of the continent ; and also by accident , though not through any good intention , extirpate the race of such as addicted themselves to this infamous sort of divination . in which devastation , and bloody inquisition , their idols were discovered with their oracles and inchantments , far different from the european conjurers , and any of their ceremonies . . but that which is the most remarkable in the infernal proceedings , is this , that there is not any nation under the sun , but the devil hath introduced himself amongst them through their ceremonies and worship , though quite opposite to one another : for in the kingdom of china , by the sacrifice of blood and panaak , he is conjured and exorcized through the repetitions of several superstitious invocations to the sun and moon . in tartary the magicians go quite another way to work , with offerings to the ocean , to the mountains , and the rivers , fuming incense , and divers sorts of feathers ; by which means the devils are compelled to appear . so that we see how this proteus can dispose himself in the divers kingdoms of this world ; being called by other names in tartary , china , the east and west-indies , &c. then amongst the european conjurers . likewise the greeks and romans could invocate spirits by prayers unto the moon , and divers sacrifices of milk , honey , vervine , and blood. and those that are addicted to conjurations in christianity , have attained to a more lofty and ample manner of incantation and conjuring with magical garments , fire , candles , circles , astrological observations , invocations , and holy names of god , according to the kaballa of the jews . . so that every distinct nation hath conformed its conjuration unto the ceremonies of that religion which it professeth : and it is to be observed , that from a natural cause every nation hath its conjurations and names of devils , from the constellation under which the countrey lyeth , and from the air or wind to which such particular dominations do belong ; so that no effect would follow , if one countrey should traditionally inure themselves to the forms and exorcisms that are used by another nation . and therefore is it that so many attempts are offered in vain amongst professed christians to raise spirits , because they have little or nothing from their own constellation , but make use of what they have borrowed from the greeks and romans , or the ancient imbecillity of the aegyptians priests ; i mean , their simple forms of invocation . . but because we are rather upon the discovery of the infernal kingdom , as it hath no dependence upon the doings of mortal men ; therefore we will proceed to discover what the antients have said concerning it : so the next which we fall upon after the description of their habitations , and the manner of their appearances , is their names and appellations diversly considered . first , from the creation of the world to the coming of christ , they retained the hebrew names , as belial , baal , baalzebub , lelah , ador , abaddon , &c. according to the seculum under which they were invocated ; assuming names according to the present occasion about which they were imployed . . under the constellation of china , they are invocated by the names ran , sinoam , nantam , bal , baltal , sheall , the six governours or presidents : chancangian , the chief of the devils : po , paym , nalkin , nebo , the devils of the four winds : tean , tan , pan , adal , the devils of the four elements . and according to the nature of their language or words which do all consist of no more then one syllable , so are the devils named . yea , as it is conjectured by many learned magicians , this language of the chinenses is more magical and adapted to conjurations , then all the oriental tongues , because of the consonancy and copiousness thereof , together with the numerous and various characters used by them . . in the east-indies , and in tartary , the names are the same with those of china , though the ceremonies differ . in persia , arabia , natolia , aegypt , aethiopia , the names are the same with the jewish rabbins . but the greeks and romans have different from the rest , according to their language and superstitions . the turks , muscovites , russians , lapponians , and norwegians , make use of the sclavonian tongue in all their conjurations . the west-indians have very strange and antick names and ceremonies of their own , nothing depending on the traditions and practices of the old world ; for , as is related before , the devil is sufficiently capable of introducing himself through the religious superstitions of any nation whomsoever , according to the constellations , although strangers to the rites and ceremonies of others . . but though their names be conformable to the language and climate of that nation where they are raised or called ; yet have they divers names , suppose twenty or thirty to one devil , according to the several ministrations they have had from the creation to this day , leaving a several name behinde them at each of their appearances upon the earth ; for , according to the testimony of the devil himself , if credit may be given to devils , they , as they are abstractively considered in their own kingdom , have no imposed names of distinction , but are forced to assume them when they rise up in the external principle of this world : although in some measure it must be granted , that there be some principal kings and dukes in the infernal hierarchy , that have names establish'd upon them which cannot be transferr'd or altered . . as for the names that are recorded in this precedent discovery of witchcraft by reginald scot esq being a catalogue of devils in their rancks and hierarchies , they are supposed to be fictitious and totally imaginary , being taken out of bodin or wyerus , which they recorded from the mouth of tradition , and obscure manuscrips : and indeed were there any certainty in this list of devils , it were to be preferred as the most ample and exact delineation that is extant . but it is the rather to be suspected , because of the little coherence it hath with the former received names of devils eitheir in europe , asia , africa , or america . . but if we would speak of damned souls and their names or appellations , they are farr otherwise to be considered then the devils ; for such as their imposed names were here on earth , such is the name they have in the kingdom of darkness , after a magical manner , according to the language of nature in the first principle of darkness ; as the saints in heaven retain their names in a coelestial manner : and also , as the astral spirit of a man deceased , retains its antient name according to the astral source in the principle of the one only element . . for as the language of nature is found in the second principle , it is likewise manifest in the dark worlds property , according to the first principle of wrath ; as also the monstrous shapes of devils and damned souls is correspondent to the magical postures of their souls whilst they were alive ; of which i shall speak more largely when their shapes are to be described . according unto which , as also according to the rest of their attributes , viz. their rancks , numbers , times , powers , places , &c. their names are fitted and conformed according to the uniformity of name and thing in the principles of the eternal and external nature . . and as all other nations have their various appellations for devils and damned souls , like their natural tone or language ; so we can mention one kingdom more admirable then the rest , viz. the kingdom of fiacim at the northern pole , where all the counsellors are magicians ; and the names which they use in invocations , are mathematically disposed in a wonderful harmony and efficacy , to the performance of magical operations . so much of the places and names of infernal beings ; the next to be considered is their shapes and likenesses . . the shapes of devils are answerable to the cause of their fall , and the dominions to which they belong . those that belong to the supreme hierarchy , when they are called by magicians , do at first appear in the form of fierce and terrible lyons , vomiting fire , and roaring hideously about the circle ; from thence they convert themselves into serpents , monkies , and other animals , till the magician do repeat the form of constriction or confinement to a trine or triangle , as before is mentioned in the fifteenth book of the discovery . . after the conjuration is repeated , they forsake these bestial shapes , and indow the humane form at first like troops of armed men ; till at last by frequent repetitions of other ceremonies , they appear as naked men of gentle countenance and behaviour . yet is the magician to take care that they deceive him not by insinuations ; for their fraudulency is unspeakable in their appearance and dealings with mankind ; because we may be assured they appear not willingly , but are by forceable conjurations compelled : so that they will ever minde their own ends in medling with man ; that is , to deprave his minde , or subvert the lives and estates of others through his means and assistance . . the rest of the infernal dominions have various appearances . the two next orders affect to represent the beautiful colours of birds , and beasts , as leopards , tygers , pecocks , &c. but by conjurations they may be likewise reduced to a manlike form , wherein they will readily answer every demand within the compass of their capacity , answerable to the order unto which they belong : yet many of them appear in monstrous forms , and can hardly be conjured to desert them . though the exorcist charm them never so wisely , they will shew him a pair of crocodiles jaws , or a lyons paw , with other dreadful menaces , enough to terrifie any novice from such damnable injunctions as the practice of magick . . but more especially , the opinion of the antients is , that according to the division of the clean and unclean beasts in the law given unto moses , the shapes of devils are disposed in the infernal kingdom : so that the most perverse and potent amongst the devils represent the most ugly and mischievous amongst the beasts , according to this following division : viz. such devils as astaroth , lucifer , bardon , pownok , who incline men and instigate them to pride and presumptuousness , have the shapes of horses , lyons , tygars , wolves . such as instigate to lust and covetousness have the forms of hogs , serpents , and other filthy reptiles or envious beasts , as dogs , cats , vultures , snakes , &c. such as incline to murther , have the shapes of every bird and beast of prey . such as answer questions humane in philosophy , or religion , have more tolerable shapes , almost manly , but with crooked noses , like mermaids , or satyres . and of all the rest it is to be observed , that as not one single lust or vice hath dominion without mixture in the evil spirits , so they are not of a distinct shape lik one single beast , but compounded into monsters , with serpents-tails , four eyes , many feet and horns , &c. . and as in general , these are the shapes of devils , so the particular shapes of damned souls are to be considered in the same manner with the rest , only with this difference , that they are more addicted to metamorphose themselves and vary their appearances . though , for the most part , the damned souls retain the humane shape after a magical manner , so that the greatest part of that numberless number are in their antient shapes , especially when they appear in sleep to their surviving acquaintance . their aspects are very dismal and melancholy like the ghosts of the astral source . . now to speak of the times and seasons of their appearance . the better sort of magicians do square their times with astrological hours , especially of saturn , luna , and venus , in the moons increase , and the middle of the night , or twelve a clock at noon : in which hours they do likewise compose their garments , caps , candlesticks , figures , lamins , pentacles , and circles for conjuration . as for the times in respect of their infernal courses , the fittest are when they spring up in the wrath , or when they sink in the dispair , which is a mystery to the learned conjurers of europe . . in respect of this exterior world , they can most easily appear in solitary places , when the sun is down ; for they are naturally at enmity with the sun , because it stands as a type of the mediator , or heart and centre which they lost utterly in their fall , and now are destitute of , like a wheel without an axletree . and indeed , the want of this is the chief cause of all their torment , and of the rising of the gnawing worm , when they consider of their irrevocable sentence , and irrecoverable loss . . in storms of hail , or snow , wind , tempest , and lightning , is accounted amongst magicians , a time for conjuring at an easie rate . and they say , that such ceremonies will prove very effectual , if a conjurer begin his exorcisms in the hour and day of luna , in the middest of a furious storm of lightning , rain , and thunder , in a low vault or celler that is close and retired . also when the wind blows high , without rain , they say , the devils are more near the kingdom of this world , and may with great facility be sollicited or raised at such a season , because they delight in all extremities of weather , being themselves the first cause of the disorder of the properties in the kingdom of nature . . but in some countries they can more easily appear then in others , according to the constellations , for they delight much in the extremities of the two poles toward lapland , nova zembla , greenland , tartary ; and in the south towards the islands scattered about the confines of terra incognita . they are likewise easily invocated on the shoar amongst lofty rocks and precipices , or in deserts and wildernesses far from towns or inhabitan●● ▪ and it is said , they do much respect the motion of the seas in their appearance unto such as solicite them in places maritime or plagiary . . as for their rancks or orders , there is some difficulty in the true discovery thereof , by reason that we know not certainly of what orders they were that fell. the opinion of most men is , that of every order many fell . but those that better know the nature of the heavenly hierarchies , have sufficiently proved , that of any ranck or order none can fall unless all do follow . therefore with more reason may it be judged , that before the devils fell , the hierarchy of heaven did consist of three rancks or orders ; to wit , the order of vriel , of michael , of lucifer : that of lucifer is totally in hell : the other which is under michael , is the dominion of heaven : the last which is vriels , are more in the dominion of this third principle of the stars , having the planets in their dominion , with the influences thereof . . so that the foregoing catalogue , transcribed by the author of this discovery , is utterly feigned and fictitious , because it makes these many sorts of devils to have dominion over several legions in several distinctions of seraphims , powers , thrones , dominations , cherubims , &c. whereas the whole kingdom of hell consists but of one only hierarchy , which is that of lucifer and his legions , reduced by their exorbitances into that lacrymable posture wherein they now are and shall be for ever . which doctrine seriously weigh'd will prove the attempts of conjurers and magicians to be utterly vain , and their forms of invocation vanity and falshood . . their number may be thought upon more narrowly , if we consider that they consist of one hierarchy and no more ; yet must we confess that the limit is not to be put thereunto , because their nature is to germinate and multiply as they please , contracting and dilating themselves according to the force of their imaginative powers and faculties . but although this be granted , yet there is a setled number of devils that varyeth not . though of damned souls the number is numberless and unfathomable ; yet as to their extent of room or place , it is never the more because of their multitude , they being able to truss a thousand legions into the carcass of a man. as for the opinions of authors , they are various ; it is believed by some , that the starrs are answerable to their number ; others speak of the sands upon the sea-shore : however it be , this is certain , they are even innumerable in respect of humane capacities . . their natures are now to be considered as they belong to the hellish source or quality . in themselves they rest nor , neither are they capable of the length or shortness of time , nor of the alternate courses of day and night . the wickedness which they committed in this life , are their continual torment , which do magically gnaw and corrode them , rising and boyling up perpetually within them , all the refrigeration which they have , is by intercourse when the height of wickedness begins to stirr them in blasphemies against god , and towring up above heaven and goodness , in their adulterated imaginations , which is unto them as sport and pastime with one another , and lasteth such a space as with us makes up forty minutes . neither doth this any whit advantage them , but rather adds to their torment ; for pain discontinued is the greater : neither would vexation be vexation , if it had no respite or forbearance ; that the contrary might be also manifest , nam contraria juxta se posita majus elucescunt . yet is their torment exceedingly different , so that the torment of one , in respect of another , is but a dream or phansie ; i mean , amongst the damned souls , and not the devils , for the pain and sorrow of the devils is greater then the greatest of the lost souls , by many thousand degrees , according to the course of nature and reason ; for that which falls highest , suffers most , and optima corrupta fiunt pessima . . but wonderful and manifold are the torments which all in general of the infernal troops , do suffer according to the various lusts they reigned in whilst they lived upon the earth . the cruel murtherers that died in the boyling source of blood and envy , their torment is the greatest , they are continually murthering in their imaginations , and seeking , like dreaming men , to do what the want of the organ will not suffer them ; for according to the saying of the wisest upon this subject , this is the torment and misery of all the damned , that they are continually wishing and woulding ; and in wouldings they generate ideas and representations , which are the species of their continual aggravations and deceiving phansies . . those that were buryed in lust and gluttony , drunkenness and lasciviousness , are also in miserable torments , yet much inferiour to the first ; they are continually , imagining their former pleasures in the magia as in a dream , which when they wake , torments them cruelly ; they are often hanging , stabbing , and mangling themselves for love , and perpetually sinking down in sorrow and despair , if they were such as died in love , or in the height of their astral affections , leaving behind them a heap of desires and lusts , which are the only cause of all their torment . and we may well compare the passions of melancholy persons , or such as in deserts , woods , and mountains , pine away for love of women , unto their torments ; which indeed being the trouble of the mind , are absolutely the greatest and heaviest that the source or property of this world affordeth , i mean , the perturbations of the minde in general . . such souls in whom the boyling source of anger and rage , hath had a dwelling or receptacle , if they depart unmortified , do also enter into a most dreadful kind of torment , which continually ariseth as a biting worm and hungry fire to double and accumulate the excess of despair upon them , if they have much domineered therein whilst they lived in this world. also these that reigned in pride and envy , are ever seeking to pluck god from his throne , and towring up in their imaginations , as men that dream , still seeking for the kingdom of heaven , to insult and boast therein ; but the quality thereof is utterly occult and estranged from them ; so that they can never finde , taste , hear , nor see it , though it be through and through with their own peculiar principle . this adds perpetually to their misery , and ariseth at times with horrible pangs and gnawings , like the irksome and vexatious pains and aches subject to mans body , which cease a while and then begin to shoot and ake by intercourse , as the gowt , tooth-ach , head-ach , convulsion , gripings , and the stone . . thus their torments are in brief described , but indeed the capacity of man is not able to reach the description of their cruel miseries , and continual pangs which they contracted upon themselves ; for every faculty is sufficiently plagued . the sence of hearing is disturb'd with harsh and rugged sounds , which are as an antipathy to that organ ; as rough and scraping sounds externally offend the ears , and set the teeth on edge , by affecting the tender fibres of the same . their sight is likewise cruelly offended and affirighted with monstrous appearances and ideas represented continually to their imaginations . and there is not any loathsome taste in the kingdome of this world , either animal , vegetative , or mineral , which they are at any time void of , being continually pestered and suffocated with filthy fumes and smoaks of hellish fruits , as of sulphurean stinks , and abominations . . neither are the other sences of the touch and smell behind in participation of the like torments , which their own iniquities do perpetually excite and create unto them ; besides , they are ever vexing one another ; and if any be in the same misery with whom they had acquaintance here on eath , the very magical knowledge , and perceivance , or remembrance thereof , doth beyond utterance or conception , most miserably afflict and macerate their souls and all their sences . . for the nature of their habitation is such , that their torment is exceedingly aggravated thereby , because the extremity of the four elements is there converted into a whole principle of wrath and vexation . the excess of cold and heat , drought and moisture , are continually raging amongst them by intercourse . neither is there any light or lustre to be seen within their courts , but that which comes from their fiery eyes , as a deadly glance or glimmering , being sudden fiery flashes and sparkling , as the enkindling of gunpowder , or aurum fulminans for a similitude . . and as every kinde of being feeds upon somewhat of its own nature , property , and element , whither it be plant , animal , or metalline kinde ; so the devils are neither destitute of meat , drink , nor cloathing , according to their own kingdom and quality , having fruits springing and growing before them of hellish , sour and poysonous natures , which are real and palpable unto them , and not imaginary or typical , though to us magical and invisible ; neither is this to be wondered at , if we consider the nature of man's soul , in media natura ; for if it feed not upon the internal and substantial word , which is the very bread of life it self , it must of necessity ruminate on something else , viz. the fruits of iniquity , which it takes in and drinketh up as the oxe drinks water , so that to the soul the sin becomes palpable , glutting , and satiuting ; yea , so substantial unto the soul , as dirt or ink upon fair white linnen is to our external eyes ; neither can the soul be freed from these spots till the water above the firmament wash them away . . also in respect of the astral source they are not destitute of food , when they bring themselves into the same ; for the gas of the air and blas of the water is their nourishment , while they stay here , as is before alledged : these influences of the air and water they take into their limbus , and convert into their own poysonous natures ; as of sweet and wholsome herbs the filthy toads and other venemous beasts do make their poyson , converting them into a nature like themselves . and on the contrary , the poysonous herbs are converted into good and wholesome nourishment by other cleanly beasts . . and as the infernal troops are considered in respect of the four elements , they have a distinct and peculiar tone or language , which they exercise and speak one amongst one another , as mortals do . but they have utterly lost the dignity of their sounds according to the eternal nature . and are likewise totally corrupted in their pronouncing , or dialect , since they fell from their first caelestial glory ; so that their speech is harsh , doleful , and terrible , like the fruits they feed upon , and the life they dwell in . which depravation is very apparent in the kingdom of this world in the divided languages of every region , according to the constellation under which they are situated : the true and magical language of nature being hid from all the countreys of the earth . . but when they appear in the outward elements , they do many times express themselves in irish , welch , latine , or russian , which are the languages most affected by them to answer unto conjurations , or compacts . so that if any magician , who is ignorant of these aforesaid languages do at any time raise or exorcise such spirits , he must be mindful to confine them to his mother tongue ; least their gibberish prove altogether unintelligible ; for as every thing appears in what it most affecteth , or is addicted to ; even so the spirits have their distinct affections , passions , and postures , both in word , habit , shape , and gesture ; so that the magician must be wary in exorcizing with them , that he confine them to a different place , posture , shape , and language , to answer their intentions without impediment . . for they are very variable and unconstant in their dealings with mankind , nor will they stand to any thing that hath not bound them by the obligations of words , characters , and imprecations , except the skill of the exorcist be such , that he is able to confine them into a magical triad , which hath the certain force of obliging or compelling them to utter truth , and nothing false in all their answers , or informations . but with such miserable men and women as they have made covenants and indentures for body , soul , and works ; with such i say , they keep no faith , nor are they lyable to their commands ; but on the contrary , have them hampered and subjected to their will and power , till they have terminated their lives in their destruction . . yet have not any of the most potent princes in the hellish power , the least ability to destroy the least of the sons of men , without the consent of the mind and senses of the soul ; for until the will of the soul be opened unto him , his threatnings , sleights and stratagems are without any power or force , as the nerves of a dead man. although naturally every evil spirit boasteth , as if all the world were at its command , and every soul were subject to its authority and beck , with the goods or possessions of the external world. . when any evil spirit is raised up by conjurations , without league , or compact ; these spirits so raised , are exceeding fraudulent and deceitful , as stubborn servants that do their masters will by constraint , and not by any natural act of obedience unto his commands . but with such as they have compacted , they are frequent and officious , imploying them as agents for the destruction of others and their substance : and being marryed unto such , they are even become one with them , being incorporated into them , so that they are nothing different from incarnate devils , save that the spark of divine light , which was the gift of god unto repentance , is not totally eradicated until the body fall away . . from such as covenant with these unconstant spirits , do they daily obtain fumigations , odours , and offerings , or sacrifices of blood , fire , wine , ointments , incense , fruits , excrements , herbs , gums , minerals , and other ingredients , by which from a magical cause , they have more influence and authority over the bewitched party to insinuate into their affection , peircing even through their bones and marrow , till they have so habituated them to their service , that the same becomes their daily bread and sole delight in accomplishing every villany and abomination which the malicious and subtle instigation of satan leads them to . . thus have i essayed to illustrate the natures of infernal beings , which notwithstanding is a subject so intricate and copious in it self , that great difficulty accompanies the explication thereof ; by reason of the variety of their natures in the source of darkness , wherein they live , move , eat , breath , and inhabit , having qualities , actions , and passions innumerable , to us men-kinde utterly unknown and incomprehensible : so that to attempt an ample demonstration of this present subject , would require deeper speculation then the matter doth deserve , in regard that there be so many protei and changlings in that gloomy kingdom , who do never stay or continue in the same nature , property , and form for an hour together ; but may be compared to the swiftness of the windes , or the likeness and form of swift running waters , that pass away as a thought ; and are no more remembered : so it is with the spirits of darkness , whose life is a meer anguish and inconstancy from one sorrow to another unto all eternity . chap. vi. treating of the nature , force and forms of charms , periapts , amulets , pentacles , conjurations , ceremonies , &c. . before appearances are made , after forms of conjuration are repeated , the infernal spirits make various and wonderful shews , noises , and attempts as fore-runners to their appearance : at the first attempts of novices in conjuration , they are accompanyed with noises , tremblings , flashes , howlings , and most dreadful shriekes , till after further progress and experience therein they approach nearer unto this elemental nature , till by degrees they can manifestly be apparent unto their exorcist . . when chiancungi , and his sister napala , did first attempt to call up spirits , they begun with the spirit bokim , in the twentieth degree : they hung a vault under ground with black both on the top and bottom , lining it therewith ; and having drawn the circle of the order of thrones , with the seven planets , and their magical characters in the center , they proceeded to the ceremonies of conjuration after they had frequently repeated the forms of calling , and nothing as yet appeared ; they were grown so desperate therein , that forsaking the circle , and every defensive character or ceremony , they at last betook themselves to the most accursed and detestable branch of magick , which consists of compacts , or confederacy ; and having by a solemn league summoned the aforesaid spirit bokim , they obtain'd . years from the spirit , covenanting therewith for body , soul , and works . . in which damned life they continued exercising strange wonders in every countrey . by the help of this magician the tartars did destroy above sail of ships belonging unto china ; many losses did he bring upon that kingdom in their children , fruits , corn , silk , and navigation ; he could frequently transport himself through the air , and carry in one hand a thousand pound weight , to the astonishment of all that knew him . he had many publick contests with magicians of other countries , being tryals of skill in magical art , wherein he was said to excel all that ever went before him . . such another was lewis gaufridi a french priest , who had compacted with the devil , and served him years in these detestable works , sacrificing infants unto him , worshipping him in a filthy shape , and tempting others to their magical society or nocturnal conventions ; in which , as it is reported , they did ever feast and junket with varieties and dainties , which though they did seem delectable , were yet notwithstanding gustless and unsavoury . . leaving these relations , something shall be said of charms and spells , as they are divided in this following manner ; first , such amulets as being engraven and molded in the fashion of money , or coyn , do serve to provoke any one desired unto love and familiarity , being hung about the neck in certain planetary hours . secondly , spells or charms in parchment with magical characters , as periapts to cure diseases ; to make one valiant , memorative , and constant . thirdly , corselets , which are an ancient danish charm of neck-laces , composed of thunder-stones ingraven with magical letters , to resist all noxious influences , and the danger of lightning . . pentacles are a fourth sort of appendix , which conjurers , charmers , and magicians use , being made with five corners , according to the five senses , and the operation thereof inscribed upon the corners ; the matter whereof they are composed , is fine linnen doubled , and done with cere-cloth between . this figure the magician holds in his hand , lifting it up from the skirt of his garment to which it is annexed , when spirits that are raised are stubborn and rebellious , refusing to be conformable unto the ceremonies and rites of magick . . also by the holding forth of pentacles , with these words , glauron , amor , amorula , beor , beorka , beroald , anephexaron , repeated at the instant . the evil spirits that possess the bodies of bewitched people are cruelly tortured and amazed , being by the frequent repetition thereof forced at last to depart by the assistance of the exorcism of the sixth cannon for the order of seraphims . . when magicians exercise conjuration by moon-light in the mountains or valleys , they have another sort of charm by way of telesms , which they bury within a hundred paces of the place where the circle is composed towards the east , west , north , and south ; for such spells have the secret power to hinder any living creature for coming near them , till their exercize be done , except the infernal spirit , whose presence they do so ardently desire . . such spells as are made in some edible matter , with characters upon them , are given for agues , head-ach , epilepsie , mother , &c. especially being powerful in operation , when the party is ignorant of the charm taken in ; many such i know have taken wonderful effect . but as for philtres , potions , and love-cups , they proceed rather from a natural cause ; whether their effects be to afflict with diseases to poyson , or to provoke unto love of a party whom they disdain : neither are such to be numbered amongst charms ; because their effect is meerly natural , from a natural cause . . but to insist further upon the nature of conjuration , magicians do much exercise their time in fumigations unto those spirits whom they are about to provoke ; their fumes being distributed according to the nature of the spirit under any of the seven planets , which the antient conjurers were very punctual in observing , though in these days it be much forgot , as superfluous , or rather dangerous to insert amongst the ceremonies of conjuration . a division of fumigations according to the influence of the planets , and orders of spirits , we will here set down in this manner . . fumigations for saturn are made of frankincense trees , pepper-wort rooots , storax , and galbanum ; by these the spirits marbas , corban , stilkon , idos , &c. and all of the first order in the astringency are appeased and provoked , when the fumes are put upon a tripod in the hour of saturn according to the planetary division . these fumigations make these spirits appear like old men , with promiss beards , and meager looks ; like serpents , cats , wolves , badgers , panthers ; like old men in armour ; like trumpeters in many ranks and divisions . . for spirits under jupiter , they take lignum aloes , ashen-keys , benjamin , storax , peacocks-feathers , and lapis lazuli , mixing the same with the blood of a stork , a swallow , or a hart ; the brains being also added . the fumes are kindled in jupiters hour , and in a place appropriate to his nature . and by this sacrifice the spirits of the next order are called up , like glorious kings with many attendants , and mighty pomp ; with heralds before them , and ensign-bearers , trumpeters , guards , and all sorts of musical instruments . . they make fumigations unto such spirits of the order of powers , as are under mars , in the planetary division with aromatick gum , bdellium , euphorbium , load-stone , hellebore white and black , and an addition of sulphur to make them into an amalgama , with man's blood , and the blood of a black cat ; which mixtures are said to be exceeding magical : so that without any other addition , they say , this fumigation is able of it self to make such spirits to appear before the exorcist ; at their appearance they come with weapons brandishing , and shining armour , being terrible in their looks ; yet of power inferiour to the spirits of saturn , though they can likewise shew themselves as lions , wolves , tygers , bears , and all other cruel or ravenous beasts . . they do likewise unto the spirits under sol , being of the order of thrones , suffumigate saffron , musk , laurel , cinnamon , ambergriece , cloves , myrrhe , and frankincense , musk , and the balsamick tree mixed up together with the brain of an eagle , and the blood of a white cock , being made up like pills , or little balls , and put upon the tripod ; their appearances are castles , gardens , mountains , rivers , fisher-men , hunters , reapers , dogs , sheep , oxen , and other domestick beasts . . under venus are the spirits of the sixth order in the powers ; their appearances are very stately , like the nature of the planet ; like courtiers , ladies , princes , queens , infants , children , and fragrant smells . the fumigations appropriate unto them are roses , coral , lignum aloes , and sperma ceti , made up with sparrows , brains and blood of pidgeons to be fumigated with a song . . mercury sendeth horsemen , fishers , labourers , priests , students , servants , &c. also , foxes , serpents , dogs , hares , hyena's , hydra's , and other monstrous animals ; unto him they fumigate frankincense , mastick , cinkfoyl , incorporated with the brain of a fox , and the blood of a mag-pye . . spirits under luna are like ghosts and shadows , very gastly to behold ; though in humane shape sometimes male , sometimes female . fumigations are offered unto them of frogs dryed , white poppy-seed , bulls eyes , camphire , and frankincense , incorporated with gooses blood , and the menstruous blood of women . . these are the divisions of fumigations , neither can it be denyed , but that in many ceremonies of this kind , there is great inherent virtue according to the doctrines of sympathy and antipathy , whereby every thing is drawn by its like in the idea , whither by words or actions , according to the saying , in verbis , herbis & lapidibus latet virtus , so that the ceremonies and charms , with other circumstances used by magicians , are doubtless prevalent to the accomplishment of that work which they undertake ; to wit , the calling up and exorcizing of infernal spirits by conjurations . chap. vii . being the conclusion of the whole ; wherein divers antient spells , charms , incantations and exorcisms are briefly spoken of . . besides what the author hath set down , there be many other spells and charms , which tradition hath left unto posterity , being many of them effectual for the thing intended by them , as in the precedent chapter is set down , wherein the orders of fumigations are described . besides there are magical characters attributed to the planets , whereof telesms , periapts , amulets , and philters , are composed by buryings , writings , bindings , engravings , alligations , &c. to effect various purposes in astrological hours . to conquer enemies , cure diseases , overturn cities , stop inundations , render bodies invulnerable , and the like ; which are all effected by medium's of this kind , with the assistance of imagination . . yet are there many natural compositions , which have very stupendious effects of themselves , without assistance of superstition ; for the commixtion of things is of two-fold force or vertue : first , when the celestial vertues are duly disposed in any natural body ; so that in one thing are couched various influences of superiour powers . the second is , from artificial mixtures and compositions of natural things amongst themselves , in a certain proportion to agree with the heavens under certain constellations . this proceeds from the correspondence of natural things amongst themselves , whereby things are effected even unto admiration , as agrippa declares , cap. . lib. . . and as unto every planet certain fumigations are ascribed ; so unto such spirits as are under them , certain places are adopted for the ceromonies of conjuration , which magicians chose when they set upon their works of darkness . unto saturn are ascribed dark melancholy places , vaults , tombes , monasteries , empty houses , dens , caves , pits . unto jupiter , theaters , schools , musick houses , judgment seats . to mars , fields where battels have been fought , bake-houses , glass-houses , shambles , places , of execution . to sol , palaces , mountains , meddows , sunshine , groves , and upper rooms . to venus , fountains , meadows , gardens , and the sea-shore . unto mercury , all publick places belonging unto cities . to luna , wildernesses , woods , rocks , forrests , ships , high-wayes , &c. . in like manner are spells and charms adapted to the thing which they must effect , according to the matter , form and place of their composition ; as for the procuring of love , they bury rings , ribbons , seals , pictures , looking-glasses , &c. in stews , baths , beds , that in such places they may contract some venereal faculty : when they gather herbs or other ingredients ; they chuse the hour and place , when such planets have dominion as are over these herbs , which they collect , ever remembring to turn their faces to the east , or south , when saturnine , martial or jovial herbs are gathered , because their principal houses are southern signs ; for venereal , mercurial , or lunary herbs , they must look towards the west or north , because their houses are chiefly northern signs . yet in any solar or lunar operations the body of the sun and moon must be respected in the operation . . colours are also much regarded amongst magicians , according to the planet , as black , leaden , brown , unto saturn ; saphire , vernal , green , purple , golden , unto jupiter ; red , burning , violet , bloody , and iron colours unto mars ; golden , saffron , scarlet , &c. unto the sun ; white , fair , green , ruddy , pleasant mixed colours unto venus , mercury , and luna . in like manner they ascribe colours unto the twelve houses , and according to the planets have also certain compositions for fire that produce wonderful operations ; as lamps of serpents skins will make serpents to appear . oyl that hath stood under grapes , being lighted , presenteth the chamber full of grapes . centaury and the lapwings blood makes people seem like gyants , and in the open air will make the stars seem to move up and down in the elements . the fat of a hare lighted in a lamp , will cause women to be exceeding merry and facetious . and candles composed of things that are saturnine , raise terrours and melancholy in the party that lights them , and in those that are lighted by them . . such wonderful effects have natural things being fitted unto their hours and constellations , as also when they are used to prove such effects as the nature of the things doth produce of it self , though in a weaker degree . to raise tempests magicians burn the liver of a camaelion on the house top . to cause strange sights they hang the gall of an ox over their beds ; to bring apparitions and spirits , they make a strange fume of a mans gall , and the eyes of a black cat ; which , agrippa saith , he hath often made experience of . there is also a strange magical candle described amongst chymical authors , which being lighted , foretells the death of the party to whom it belongs : the manner thereof is thus ; they take a good quantity of the venal blood luke-warm as it came out of the vein , which being chymically prepared with spirit of wine and other ingredients , is at last made up into a candle , which being once kindled , never goes out till the death of the party whose blood it is composed of ; for when he is sick , or in danger , it burns dim and troubled ; and when he is dead , it is quite extinguished ; of which composition a learned man hath wrote an intire tractate , de biolychnio , or , the lamp of life . . but to proceed to the nature of characters , sigils , and other ceremonies , we find that not only such as pretend to command over all sorts of spirits ; but also they that do make compacts , and have sold themselves unto him , do make use of such ; which instance is sufficient to prove what a wise man hath asserted , that although evil spirits have so blinded mens eyes , as to make them believe they are defended by such ceremonies , and that these characters are as munitions against the devils malignancy ; yet these very characters , sigils , lamins , &c. are compacts themselves , which the devils did at first cunningly disguise with strange repetitions in uncouth language . . so that we have grounds to believe , that none is able absolutely without compact to call up any spirit . but that whosoever hath pretended to be famous in the art of magick or conjuration , hath ( to himself unknown ) compacted with and worshipped the devil , under strange repetitions and mystical characters , which to him seemed to have effects quite contrary to what they really had . . neither is this to be admired , that without the knowledge or consent of the magician , a contract is made with evil spirits ; when we consider the magical strength of words and characters , which of themselves can cure diseases , pull down , infect , save , destroy , charm and inchant without the parties assistance , either in knowledge of the cause , or in belief of the consequence or effect . . but on the contrary , i could instance a multitude of examples of such as have spent much time in conjurations to no purpose , still attempting by exorcisms and defensive prayers to conjure a spirit , or cause personal appearances , with severe imprecations and powerful charges , and yet notwithstanding have never attain'd their purpose , nor at any time heard , or seen any beeing , which may be called spectre , or apparition . . which is nothing wonderful , if we minde the sympathy of things in nature , how each desires its like , and hunteth after it as the loadstone draws iron ; the male coveteth the female ; the evil after the evil , and the good after the good ; which is seen in wicked men and their association , in birds and beasts of prey ; while on the contrary , the lamb delights not in the lyon , nor the sheep in the society of the wolf ; neither doth the nature which is totally depraved and estranged from god , care to be forced or drawn compulsively by another contrary nature , viz. innocent , just , and harmless . . neither doth it consist with natural reason , that evil spirits should affect the society of those that are their enemies , who make use of the dreadful and holy names of god in conjurations to call them up ; whereas they are rather antidotes against apparations , as may be seen in various examples of holy men , who by prayers and exorcisms have banished evil spirits in all ages , which is also further evident , in that the very form of dispossessing and exorcising is made up of divers prayers and defensive blessings against the obnoxious influences of infernal spirits . . therefore though i would be far from describing an undenyable course of conjuring spirits , or of causing apparitions : yet this i must assert conclusively from what is before alledged , that if any thing would be called or wrought upon , it must be with something which is of its own nature , as a bait to catch or tempt it ; for in catching birds , beasts , or fishes , such esculents as are properly for these animals , are made use of to allure them , neither can mankinde command them by any threats to come into his custody . . how much less is mankind able to compel the infernal spirits , the very least of which kingdom , is able , if let loose , to exterminate a thousand lives , and utterly over-turn poor mortals and their doings , as various by-past accidents can evince : but whosoever hath compacted with them for body , soul , and works , such they are at unity with , and unto such they appear for the advancement of their kingdom in the destruction of others ; for they are grafted into them and incorporated into their very heart and soul , which unavoidably becomes their wages when the body falls away . . yet many wayes there be by images , telesms , and amulets , which have little or no dependance upon conjuration , or the strength thereof , being rather effectual from sympathetical causes , as many natural conclusions prove . and paracelsus speaks of a way by the image of any bird or beast to destroy that animal , though at a distance ; so by hair , fat , blood , excrements , excrescences , &c. of any animal or vegetable , the ruin or cure of that thing may be effected . . which is seen in the armary unguent , and the sympathetical powder . in the instance of divers histories , of such as used waxen images , composed in divers postures , and under certain constellations , whereby several have been tormented and macerated even unto death ; and according to the punishment or torment which the magician intends to afflict , accordingly do they dispose the hour of the composition , and the posture or semblance of the image . . for if a malitious minded witch intends to consume and pine away the life or estate of any miserable man or woman , she makes his image of wax in such an ominous aspect as may conduce to her design , making several magical characters upon the sides of the head , describing the character of the hour or planetary time upon the breast of the image ; the name of the party on his forehead ; the intended effect to be wrought upon him upon his back . when they cause aches , pains , and violent pangs in the sinews and the flesh , they stick thorns and pins in divers places of their arms , breasts , and legs . when they cast them into feavers and consumptions , they spend an hour in every day to warm and turn the image before a doleful and lingring fire , composed of divers exotick gums , and magical ingredients of sweet odours , and strange roots of shrubs , efficient for their purpose . . wonderful are the various postures and pranks which magicians play with images ; neither will i mention the most perfect and prevalent part of the practice of images , and the powerful operations thereof , least the evil minded should work abominations therewith upon the persons or possessions of their neighbours . . according to the nature of what they would effect they frame their images ; if by images they would provoke two parties to love , or be enamoured on one another , they frame their images naked , with astrological observations and imbraces of those that are venereal ; to provoke unto enmity they place malignant characters and aspects , and the images in a fighting posture . . if their intentions be for good , all their characters are engraven upon the foreparts of the body . but if they would afflict the party with consumption , or with death , they thrust needles through the hearts , and engrave their characters upon their posteriors , or upon their shoulders , using all their conjurations retrograde , and repeating every charm opposite to the former . . thousands of strange and uncouth charms might be here described , according to the exact form wherein tradition hath left them ; but i have only insisted upon the description of the natures in general ; and as by images and telesms , the europeans have effected admirable things : so the tartars have a wonderful ways of producing the like effects , by botles , sheep-skins , rods , basins , letters , or missives , unto certain spirits , and many otherwayes unheard of in europe . . as for the tying of the point , which is a strong impediment in conjugal rites , to restrain the acts of secresie betwixt two marryed persons ; this knot or ligament is become so notorious both in the practice and effect throughout france , italy , and spain , as also in all the eastern countries , that the laws of several nations have prohibited the performance thereof ; neither is it fit to be openly described in this place . . other stratagems they have by turning the sive with a pair of sizzers by voices uttered out of skins , which is in common amongst the turks by letters wrote unto certain spirits , which by due appointments will have their answers returned . by the turning of the cord with several names wrapped round the same , which with certain repetitions will of it self be tyed into several strange knots which unty themselves again . besides the many wayes by lots , in extractings scrolls , consulting with the staff and the empty pot , with others tedious to be ennumerated . . the art of transplantation is also reckoned amongst charms with the vulgar . and indeed one member thereof , viz. the transferring of diseases is really magical , and much in practice amongst witches ; for by certain baits given to any domestick beasts they remove feavers , agues , and consumptions from martial men , or from one to another by burying certain images in their neighbours ground they bring all evil fortune to the owner of the ground , yet though they add strange words and conjurations in the practice , the effects thereof are more from nature then conjuration . . for , by the same cause , those that are profound , can destroy diseases , take off warts , and other excrescences , kill , cure , purge and poyson at a distance from the party , by their hair , fatt , blood , nails , excrements &c. or by any root , or carnuous substance , rubbed upon their hands , breasts or leggs , by burying which , they free them from diseases , which experiments take effect according to the mediums and their consumption under ground . . and as by natural reason every magical charm or receipt had its first institution ; in like manner have magicians disposed the matter and manner together with the times of their utensils and instruments , according to the principles of nature : as the hour wherein they compose their garments , must either be in the hour of luna , or else of saturn , in the moons increase . . their garments they compose of white linnen , black cloth , black cat-skins , wolves , bears , or swines skins . the linnen because of its abstracted quality for magick delights not to have any utensils that are put to common uses . the skins of the aforesaid animals are by reason of the saturnine and magical qualities in the particles of these beasts : their sowing thred is of silk , cats-guts , mans nerves , asses hairs , thongs of skins from men , cats , bats , owls , moles , and all which are enjoyn'd from the like magical cause . . their needles are made of hedge-hog prickles , or bones of any of the abovesaid animals : their writing-pens are of owls or ravens , their ink of mans blood : their oyntments mans fat , blood , usnea , hoggs-grease , oyl of whales . their characters are ancient hebrew or samaritan : their speech is hebrew or latine . their paper must be of the membranes of infants , which they call virgin-parchment , or of the skins of cats , or kids . besides , they compose their fires of sweet wood , oyl or rosin : and their candles of the fatt or marrow of men or children : their vessels are earthen , their candlesticks with three feet , of dead mens bones : their swords are steel , without guards , the poynts being reversed . these are their materials , which they do particularly choose from the magical qualities whereof they are composed . . neither are the peculiar shapes without a natural cause . their caps are oval , or like pyramids with lappets on each side , and furr within : their gowns reach to the ground , being furr'd with white fox-skins , under which they have a linnen garment reaching to their knee . their girdles are three inches broad , and have many caballistical names , with crosses , trines and circles inscribed thereon . their knives are dagger-fashion : and the circles by which they defend themselves are commonly nine fo●t in breadth , but the eastern magicians give but seven . and these are the matter and manner of their preparations , which i thought fit here to insist upon , because of their affinity with the instruments of charms , for both which a natural cause is constantly pretended . . thus i have briefly spoken of the nature of every spirit good or evil , so farr as safety or convenience would permit ; adding also this last discourse of charms and conjurations , in their speculative part , forbearing to describe the forms themselves , because many of them are not only facil , but also of mighty power when they are seasonably applyed : so that to describe distinctly , by what means magicians kill , cure , or conquer , were to strengthen the hands of the envious against their neighbours lives and fortunes . and therefore the readers must rest contented with what is here related of the nature of astral or infernal spirits . finis . the contents of the chapters in the discourse concerning devils and spirits . book i. chap. i. the philosophers opinions concerning devils and spirits ; their manner of reasoning thereupon : and the same confuted . page . chap. ii. mine own opinion concerning this argument , to the disproof of some writers hereupon . page . chap. iii. the opinion of psellus touching spirits , of their several orders , and a confutation of his errors therein . page . chap. iv. more absurd assertions of psellus and such others , concerning the actions and passions of spirits , his definition of them , and of his experience therein . page . chap. v. the opinion of fascius cardanus touching spirits , and of his familiar devil . page . chap. vi. the opinion of plato concerning spirits , devils and angels , what sacrifices they like best , what they fear ; and of socrates his familiar devil . page . chap. vii . plato's nine orders of spirits and angels , dionysius his division thereof not much differing from the same , all disproved by learned divines . page . chap. viii . the commencement of devils fondly gathered out the . of isaiah ; of lucifer , and of his fall , the cabalists , the talmudists and schoolmens opinions of the creation of angels . ibid. chap. ix . of the contention between the greek and latine church touching the fall of angels , the variance among papists themselves herein ; a conflict between michael and lucifer . page . chap. x. where the battell between michael and lucifer was sought , how long it continued , and of their power ; how fondly papists and infidals write of them , & how reverently christians ought to think of them . page . chap. xi . whether they became devils , which being angels kept not their vocation , in jude and peter ; of the fond opinions of the rabbins touching spirits & bugs , with a confutation thereof . page . chap. xii . that the devils assaults are spiritual , and not temporal ; and how grossly some understand those parts of the scripture . page . chap. xiii . the equivocation of this word spirit , how diversly it is taken in the scriptures , where ( by the way ) is taught that the scripture is not always literally to be interpreted , nor yet all gorically to be understood . page . chap. xiv . that it pleased god to manifest the power of his sonne , and not of witches by miracles . page . chap. xv. of the possessed with devils . page . chap. xvi . that we being not throughly informed of the nature of devils and spirits , must satisfie our selves with that which is delivered us in the scriptures touching the same ; how this word devil is to be understood both in the singular and plural number ; of the spirit of god , and the spirit of the devil ; of tame spirits ; of ahab . ibid. chap. xvii . whether spirits and souls can assume bodies , & of their creation and substance , wherein writers do extremely contend and vary . page . chap. xviii . certain popish reasons concerning spirits made of air ; of day devils , and night devils , and why the devil loveth no salt in his meat . page . chap. xix . that such devils as are mentioned in the scriptures , have in their names their nature and qualities expressed , with instances thereof . ibid chap. xx. divers names of the devil , whereby his nature and disposition is manifested . page . chap. xxi . that the idols or gods of the gentiles are devils , their diverse names , and in what affairs their labours and authorities are employed , wherein also the blind superstition of the heathen people is discovered . page . chap. xxii . of the romans chief gods called dii selecti , and of other heathen gods , their names and offices . page . chap. xxiii . of divers gods in divers countreys . page . chap. xxiv . of popish provincial gods , a comparison between them and heathen gods ; of physical gods , and of what occupation every popish god is . ibid. chap. xxv . a comparison between the heathen and papists , touching their excuses for idolatry . page . chap. xxvi . the conceipt of the heathen and the papists all one in idolatry ; of the councel of trent ; a notable story of a hangman arraigned after he was dead and buryed , &c. page . chap. xxvii . a confutation of the fable of the hang-man ; of many other feigned and ridiculous tales and apparitions , with a reproof thereof . page . chap. xxviii . a confutation of johannes laurentius , and of many others maintaining these faigned and ridiculous tales and apparitions , and what driveth them away ; of moses and elias their appearance in mount tabor . page . chap. xxix . a confutation of assuming of bodies , and of the serpent that seduced eve. page . chap. xxx . the objection concerning the devils assuming of the serpents body answered . ibid. chap. xxxi . of the curse rehearsed gen. . and that place rightly expounded . calvins opinion of the devil . page . chap. xxxii . mine own opinion , and resolution of the nature of spirits , & of the devil with his properties . page . chap. xxxiii . against fond witchmongers , and their opinions concerning corporal devils . page . chap. xxxiv . a conclusion , wherein the spirit of spirits is described , by the illumination of which spirit all spirits are to be tryed : with a confutation of the pneumatomachi flatly denying the divinity of this spirit . page . book ii. chap. i. of spirits in general , what they are , and how to be considered , also how far the power of magitians and witches , is able to operate in diabolical magick . page . chap. ii. of the good and evil daemons or genii ; whether they are , what they are , and how they are manifested ; also of their names , powers , faculties , offices , how they are to be considered . page . chap. iii. of the astral spirits of men departed ; what they are , and why they appear again , and what witchcraft may be wrought by them . page . chap. iv. of astral spirits , or separate daemons in all their distinctions , names , & natures , and places of habitations , & what may be wrought by their assistance . page . chap. v. of the infernal spirits , or devils , & damned souls , treating what their natures , names , & powers are . page . chap. vi. of the nature , force , & forms of charms , periapts , amulets , pentacles , conjurations , ceremonies , &c. page . chap. vii . being the conclusion of the whole , wherein divers ancient spells , charms , incantations , and exorcisms are briefly spoken of . page . the end . notes, typically marginal, from the original text notes for div a -e apoc. . . rom. act. . apoc. . luk. . dan. . , psal . . & . jerem. . job . & . sam. . king. . king. . isai . . zac. . & . amos . job . isai . . . prov. . insti . lib. cap. . sect . . item upon deut. c. lib. de lamiis , pag. . isa . . . rom. . . eccles . . . prov. . . jerem. . . psal . . . isa . . . in epistola ad john wier . notes for div a -e john . prov. . . act. . prov. . matth. . matth. . luk. . notes for div a -e rom. . . cor. . . notes for div a -e isa . . prov. . mal. malef. part . . quaest . . pet. . . danaeus in suo prologo . lam. . & . vers . . cor. . . vers . . gen. . . . arist . lib. problem . . . virg. georg. ecclus . . . lib. . cap. . de varietatib . rerum . amos . . lam. . . isa . . . rom. . . notes for div a -e job . mat. . in concione . psal . . psal . . eccles . . luke . matth. . mark . . luk. . . psal . . job . . eccles . . levit. . , . psal . . . nahum . . job . . job . psal . . jer. . & . ose . . psal . . &c. in epist . ad io. wierum . exod. . isai . . ps . . , . august . . de sancta trinit . mar. . . joh. . . * psal . . & . jer. . * hag. . . * idem . cap. . * joel . . levit. . tim. . . . tim. . . a story of margaret simons , a supposed witch . cardan de var. rerum . j. bodin . lib. . de damon . cap. . mal. malef. part . . quaest . . cap. . ovid lib. metamorph . . danaeus in dialog . psellus in operatione daem . virg. in damon . horat. epod . . tibul. de fascinat . lib. . eleg . . ovid. epist . . lex . . tabul . mal. malef. lucan de bello civili . lib. . virg. eclog. . ovid de remedio amoris lib. . hyperius , erastus . rich. gal. in his horrible treatise . hemingius . bryan darcy confessio windesor . virg. aeneid . . c. manlius astrol . lib. . mal. malef. part . . quaest . . cap. . cor. . . john , . mark . . to go to witches , &c. is idolatry . aristot . de anima lib. . acts . why should not the devil be as ready to help a theef really as a witch ? l. multum . l. si quis alteri , vel sibi . an objection answered . miracles are ceased . the opinions of people concerning withcraft are diverse and inconstant . car. de var. rerum lib. . cap. . an objection answered . w. w. his book printed in anno dom. . notes for div a -e mal. malef. quaest . . p. . i. bod. lib. . cap. . de daemon . arch. in c. alle . accusatus . in selz . super . verba . i. bod. lib. . cap. . de daemon . mal. malef. quaest . . pa. . & quae . . part . . ibidem . quae. . act . . the scottish custome of accusing a witch . i. bod. lib. de daemon . . cap. . l. parentes de testibus . k. childeberts cruel devise . p. grillandus . a subtle and devillish devise . bar. spineus & i. bod. de daemon . lib. . cap. . alexander . l. ubi numeris de testibus . j. bod. de daemon . lib. . cap. . parin . l. post lenotum his , de iis quibus ut indig . alex. cap. . l. . &c. in his foolish pamphlet of the execution of windsor witches . j. bod. l. c. . is there any probability that such would continue witches ? idem . ibid. joan. an. ad speculat . tit . de litis contest . part . . non alienem eodem . l. de aetat . . nihil eodem , &c. j. bod. de daemon . lib. . c. . j. bod. de daemon . lib. . c. . j. bod. de daemon . lib. . c. . l. decurionem de panis . panorm . & felin in c. veniens . . de testibus parsi causa . . lib. . numero . usque . l. . de adult . s. gl . & bart. c. venerabilis de electio , &c. i. bod. de daemon . lib. . cap. . idem . ibid. cap. preterea cum glos . extra . de test . panormit . in c. vener . col . . eodem , &c. mal. malef. super . interrog . seneca in tragoed . mal. malef. part . . quest . act. . . numb . . . sam. . . sam. . . mat. . & . & . & . & . luke . &c. seneca in tragoed . eccl. . . tryal of tears . mal. malef. quaest . . pae . . ja. sprenger . h. institor . mal. malef. pa. . quaest . . prolepsis , or preocupation . mal. malef. john bod. anno . a knave inquisitor . q. . de tempore & modo terror . blasphemous pope july , of that name the third . mal. malef par , . quae . . mal. malef. par . . quae . . act . . the question or matter in controversie : that is to say , the proposition or theme . a general error . the only way for witches to avoid the inquisitors hands . a bitter invective against a cruel inquisitor . john fox in the acts and monuments . peter's apostasie and renouncing of christ . danaeus in dialog . cor. . notes for div a -e the double bargain of witches with the devil . mal. malef. de modo professionis . homage of witches to the devil . bar. spineus , cap. . inanuo mal. malef. idem ibid. i. bod. de daemon . lib. . cap. , mal. malef. grillandus de sort . . vol. tract . danaeus in dialog . cap. . idem ibidem . idem in dialog . cap. . card. lib. de var. rerum . cap. . mal. malef. part . . quae . . cap. . upon what ground this real league began to grow in credit . the manner of witches private league with the devil . j. bodin lib. . de daemonomania . cap. . this agreeth not with their interpretation , that say , this is only done by vertue of the league ; nor yet to them that refer it unto words ; quoth not● . c. agrippa . cap. . tatianus contra gracos . the author speaketh upon due proof and trial . confession compulsory ; as by hispanical inquisition : look mal. malef . & j. bodin confession perswasory ; as by flattery : look bry. darcy against usu . kempe . john bod. mal. malef. l. absent . de panis . l. . cum glos . de iu ; qui ante senient . mortui sunt , sibi necem consciente . absurdities in witches confessions . i. bod. de daemon . lib. . cap. . in a little pamphlet of the acts and hanging of four witches , in anno . john bod. l. si per errorem jurisd . omni cum inde . c. sed hoc de publ . &c. bal. in leg . &c. of one that through melancholy was induced to think that he had a nose as big as a house , &c. danaeus in dialog . cap. . i. baptist . p. n. cap. . card. de var. rerum . i. wie . de prestigiis daemonum , &c. aristotle . john bod. a kentish story of a late accident . note the christian comfort of the husband to his wife . confutation . a comical catastrophe . h. card. de var. rerum . c. ● . jo. wierus de deprast . l. . aristotle de sownio . h. card. lib. . de var. rer . jo. bod. contra . jo. wierum . august . lib. de . trinit . . idem . de civit . dei. clem. recog . . jamblichus . jo. wierus . cardanus . pampia , &c. an objection . the resolution . a forged miracle . the ways that witches use to make rain , &c. nider . mal. malef. j. bod. fryer barth . heming , danaeus , &c. mal. males . par . . quaest . . c. . he that can ly , can steal , as he that can work can play . jer. . . dii gentium daemonia . the gods of the gentiles are devils . the natural generation of hail and rain . job . b . vers . . job . . mal. males . par . . quaest . . but these suppositions are false , ergo the consequence are not true . mal. malef. j. bodin . bar. spinaeus . witches in wars . eye-biting witches . pumher an archer . a skilful archer punished by an unskilful justice . concil . acquirens . in deoret . . quaest . . can. episcopi . august . de spiritu & anima cap. . fran. ponzivib . tract . de lam . numero . grillandus de ac sort . numero . . in histor . vel vita . sancti . germani . nonus mal. in quast . de strigib . cap. , , , &c. bar. spinaeus mal. malef. cap. . in quae . destrigib . mal. malef. pa. . cap. . guli . pharist . august . de spiritu & anima . lib. . cap. . de eucharist . it is not likely they would so do ; ergo , a lie . aug. de . civit. dei. isidor . lib. . c. . etymol . . qua . . ca. non mirum . ponzivibus de lamiis , vol. . l. error & l. cum post c. de juris & facti ignor . ac in l. de etat . s. item de interrog . action . per. glos . bal. & alios in l. . c. de confes . glos . nec si de confes . in . . s. ad leg . aquil. l neracius . s. fin . ut per bald. & aug. in l. . c. de con . &c. extra . de praesum . literas . per bald. in deleg . &c. extra detest . cum literis . mal. malef. pa. . qu. . c. . mal malef. qu. . pa. . c. de malef. l. nullus l. nemo . & l. culpa . and affirmed by mal. malef. quaest . . apostasie confuted . . seducing of the people , confuted . . carnal copulation with incubus , confuted . how the devil playeth succubus and incubus . a preoration to that readers . notes for div a -e mal. malef. part . . cap. . quest . . if his bodily eyes were out he would see but ilfavoredly . nider in for●icaro . t. brabant . in lib. de apib . in sen dist . . art . . gen. . . mal. malef . par . . quae . . a●g●de doctrina , christ . mal. malef . quae . . part . . danaens in dialog . de sortiariis . ja. sprenger in mal. malef . this was done at ravenspurge . mal. malef . mal. malef . cap. . quae . par . . ja. sprenger in mal. malef . par . . quae . . mal. malef . cap. . par . . quae . . note . in vita hieronym . saints as holy and chast as horses and mares . maids having yellow hair . mal. malef . par . . qu. . cap. . of a bawdy priest in gelderland . in col . patrum . gregor . lib. . dial . . in vitis patrum . heraclides in paradise . nider in fornicarii . aliter . aliter . aliter . aliter . aliter . aliter . sir thomas moor'e medicinable receipt , &c. aliter . aliter . jason pratensis de cerebri morbo , cap. . the priest is opinionative in the error of his fantasie . the priest recovered . merlin begotten of incubus . quia humor spermaticus ex succo alimentari provenit . ad facultatem generandi tam internae quam externa organa requiruntur . what incubus is , and who be most troubled therewith . m. malefic . par . . q. . c. . col . . leon. fuchsius de curandi ratione . turtul . in libro de habitu muliebri . sulp. sever. in epitome hist . sac . geoff. chau. in the begining of the wife of baths tale . notes for div a -e j. bod. lib. . de damon . cap. . j. bod. abuseth scripture to prove a lye . pudendis tunc primum erumpentibus . j. wier . lib. . de mag . cap. . j. bod. mendaciorum belluo . a warm season to swim in . i marvel that they forsake not the devil , who punisheth them so sore ; i wis they get not so much at his hands . levit. . deut. . stasus a witch could not be apprehended , and why . mal. malef. john bodin . barth . spin. &c. mal. malef. part . . an error about lycanthopia . august . lib. . de civit. dei. c. . idem , lib. de spiritu & anma , cap. . ironia . j. bod. lib. . de mag . daemon . cap. . , gen. . , , . j. bod. lib. de daemon . . c. . m. mal. par . . quae . . j. bod. lib. de daemon . . c. . m. mal. part . . quae . . cap. . what the devil should the witch mean to make choice of the english man ? a strange metamorphosis of body , but not of mind . note the devotion of the ass . aug. lib. . de civit. dei , cap. . & . at the alps in arcadia . card. de var. rerum . lib. . cap. . aug. lib. . de civit dei. canon . qu. . episcopi ex con . acquir . &c. his shape was in the woods : where else should it be ? mal. malef. par . . quae . . in my discourse of spirits and devils , being the . book of this volume . dan. in dialog . cap . aug. lib. de civ . dei. cap. . . hermer trismeg . in suo periandro . jam. . . phil. . . cor. . . cor. . . psal . . cor. . . ver . . &c. ver . . ver . . psal . . , , . their ground-work is as sure as to hold a quick eel by the tale . dan. . cor. agrip. de vanit . scient . cap. . paul. aeginet . li. . cap. . aëtius li. . c. . j. wier . de praest . doem . lib. . cap. . mat. . . luke . . answered to former objection . mat. . . job . . . . j. calvin in harmon . evang. in mat. . & luke . ezek . , . mal. malef. j. bod. lib. de doem . cap. . in mal. malef. job . . . . . . . job . . j. calvin in job . . j. calvin in job . serm . muscul . in loc . comm . idem . ibidem . j. calvin in his ser. upon job . j. calvin in job . serm. . mal. malef. par . . quaest . . idem . part . . quaest . . note what is said touching the book of job . in legenda aurea . . praestigiatores pharaonis . . mecasapha . . kasam , onen , ob , idoni . . habar . note . sam. . . reg. . . gal. . . mat. . . daniel . dan. . . acts . gen. . . exo. . , &c. acts . exod. . &c. act. . & . cant. . . deut. . . jerem. . acts . notes for div a -e joseph in judeorum antiquitat . gal. . . job . . act. . . act. . . reg. . . mat. . , , , . act. . . & . . rom. . . mark . luk. . . & . . john . & . & . apoc. . & . luke . . eccl. . . lev. . . deut. . , . isa . . . psal . . , . deut. . . luk. . . job . . psal . . . deut. . . luk. . , . luk. . . joh. . . hos . . act. . , . tim. . quae . . non obser . fact . . act . . august . de spirit . & anima . cap. . plin. lib. . c. . ovid metamo . lib. . aenoid . . lib. . venefica in italy . veneficae in genua and millen . of a butcher a right venefical witch . ovid lib. . de arte amandi . philtra , slibbersawces to procure love . ovid. lib. de remedio amoris . . hieron . in ruff. plin. lib. . c. . joseph lib. . de judaeorum antiquit . aristot . lib. . de natura animal . cap. . jo. wier . de nef . cap. . toyes to mock apes . dioscorid . de materia medicin . l. vairus de fascin . lib. . cap. . propt finem . j. bodin . notes for div a -e the holy maid of kent a ventiloqua . anno do . octob. . confer this story with the woman of endor , sam. . and see whether the same might not be accomplished by this devise . mat. . . the ventriloqua of westwel discovered . the pythonist of westwel convicted by her own confession . j. bodin lib. de daemon . cap. . the amphibologies of oracles . the subtilty of our oracles . john . . john . . eras . fol. . luke . . mark . mat. . . chap. . & . . euseb . lib. . cap. . note the cosenage of oracles . zach. . w. lambert in titulo boxley . isa . . . sam. . sap. . psal . . & . chrysost . hom. . in matth. luke . august . lib. quae vet . & novi . testam . quaest . . item , part . . cap. . item , quaest . . nec mirum . ad simplïcian . li. . . ad dulcitium . quae . . item , lib. de doct . chri. deut. . exod. . j. bod. lib. de dam. . cap. . sam. . cor. . j. martyr in colloquio cum triphone judaeo . lact. lib. . c. . cor. . . jud. vers . . pompanacius lib. de incant . cap. . j. bod. lib. de dam. . cap. . p. martyr in comment . in sam. . . isa . . . sam. . vers . . s. cicilies familiar . dr. burcot . feats . sam. . . ibid. . . ibid. . . ibidem . sam. . . sam. . . isa . . , . the manner of the witch of endors cosening of saul . sam. . . vers . . vers . . vers . . sam. . . ibidem . sam. . , . sam. . , . & . . sam. . , , . reg. . canon . . quaest . c. . nec mirum . right ventriloquie . j. bod and l. vairus differ herein . a bold , discreet and faithful challenge . * at canterbury by r. lee esq and others , anno . at rye by mr. maymor and others , anno . j. wier . l. ● . . c. . theodor. biz●ntius . lavit . de . spect . carda● . de var. rerum . peucer , &c. lavat . de spect . cardan . de var. rerum . j. wier . de praest . daemo . &c. athanas . de . humanitate verbi . the true end of miracles . john . . acts . . john . an ironical collation . mal malef. par . . quae . . c. . acts . . tim. ● . . col. . . athanas . symbol . apollo , pytho , uncased . notes for div a -e psal . . . & . . & . . isa . . . john . . & . . in annotat . in joan . isa . . august . de verbis dom. secundum . mat. ser . . james . . j. calvin . institut . lib. . cap. . sect . . idem . ibid. sect . . isa . . . act. . . idem . ibid. nempe j. cal. prov. . . h. card. de . miracul . isa . . . eccl. . . sam. . rom. . cor. . pet. . john. . p. marytr . loc . com . . sect . . p. martyr in loc . com . heb. . . pet. . . zech. . , . j. chrysost . in evang. johan . hom. . pet. blest . epi. . canon . de malef . & mathemat . thucydid . lib. . cicer. de divin . lib. . zech. . . mich. . . gen. . euseb . l. . c. . idem . ibid. porphyr . in lib. contra christ . relig . cic. de divin . lib. . j. chrysost . de laud. paul. hom . . porphyr . writeth verses in apollo's name , of the death of apollo , cited by j. bod. fol. . thamus having little to do , thought to play with his company , whom he might easily overtake with such a jest . a detection of thamus his knavery . legend aur . in vita sancti andreae . fol. . a gentle and a godly devil . athanas . de human . verb. fol. . & . strabo geog. lib. . j. wier . lib. . de praest . daem . cap. . h. haw . in his defensative against prophesies . in whose dayes oracles ceased in england . zech. . . psal . . , . isa . . . notes for div a -e j. wier . lib. de praest . daemon . all divinations are not condemnable . colebrasus erroneous and impious opinion . gen. . . & . . ecclus. . psal . . , . & . . ecclus. . baruch . . luk. . , . mat. . , . lactant. contra astrologos . peucer . de astrol . pag. . the ridiculous art of nativity-casting . julius maternus his most impious opinion . bodinus . danaeus . erastus . hemingius . mal. malef. thom. aquinas , &c. apollos passions . what prophesies allowable . j. bodin lib. de daemon . l. . c. . divers degrees of prophesie . reg. . j. bodin . joseph . de antiquit . josue filius levi lib. pirkeaboth . prophesies conditional . the subject of the prophesies of the old testament . deut. . . eccles . . . sam. . gen. . . gen. . dan. . a summe of christs miracles . mat. . , . luke . . notes for div a -e ecclus. . jerem. . eccl. . jerem. . , , . read the words . peucer in divinat . ex somniis . joel . . mat. . . & . . gen. . & . & . dan. . eccles . . . a dissonancy in opinions about dreams . the pleasant art of the interpretation of dreams . n. hemin . in admonitionib . de superstitionib . magicis vitandis . the end and use of prophesie , interpretation of dreams , operation of miracles , &c. seek for such stuffe in my book of hart●mim . dan. . gen. . . gen. . & . isa . . dan. . aristot . de somnio . such would be imbarked in the ship of fools . an english proverb . note this superstitious dotage . j. bap. neap. in natural . mag. lib. . cap. . fol. . & . confections or receipts for miraculous transportation of witches . vetulae , quas a strigis similitudine , striges vocant , quaeque noctu puerulorum sanguinem in cunis cubantium exsorbent . bar. spin. qu. de strigil . c. , . new matter and worthy to be marvelled at . legend . aur . in vita s. germani . kin. . , . king. . . isa . . ezek. . jerem. . j. bodin lib. de daem . . cap. . zech. . . eccles . . . jerem. . dan. . notes for div a -e the slovenly art of augury . reg. . . chr. . . deut. . . levit. . . & . . an invincible argument against purgatory . against the papists abominable and blasphemous sacrifice of the mass . psal . . . the gymnosophists of india their apish imitation of esay . the law of the twelve tables . magna charta h. . ed. . . r. . a manifest discovery of augurers cosenage . note the superstitious ceremonies of augurers . observations in the art augurifical . plato in phaedro , in timeo , in lib. de republ . wherein the papists are more blame-worthy then the heathen . soritlege or lotshare . levit. . . numb . . & . josh . . . chron. . & . proverb . . jonas . acts . of pythagoras lot . the art cabalistical divided . c. agrippa lib. de vanit . scient . the blasphemy of the cabalists . in concil . trident . gen. . . gen. . . gen. . . lev. . , &c. a gird at the pope for his sawciness in gods matters . plin. lib. natural . hist . . c. . arist . in auguriis . plutarch doateth his leave for all his , learning . aug. niphus de auguriis , lib. . who were not admittable into the colledge of augurers among the romans . o vain folly and foolish vanity ! martin de arles in tract . de superst . contra . maleficia . appian . de bello civils . augurifical toyes . seek more hereof in the word habar . averroes . . metaphysic . the fond art of augury convinced . arist . de som . august . lib. de doct . chri . . cap. . . psal . . . plin. lib. natural . hist . . cap. . tho. aquin. lib. de sortib . c ▪ epidius . homer . iliad . . the vanity of casual augury . isa . . . the vain and trifling tricks of figure casters . johan . montiregius in epist . ad blanchim . & gulielmus de sancto clodoald . rabbi levi. c. agrip. in lib. de vanit . scient . archelaus . cassand . eudoxus , &c. astrologers prognostications are like the answers of oracles . sir thomas moors frump at judicial astrologers . astrological blasphemies . john . , . the folly of our genethliaks or nativity-casters . senec. lib. de quaest . natural . . hilarius pirkmair in arte apodemica . joannes garropius in venet . & hyperb. zac. . , . notes for div a -e psal . . . . virgil. in damone . prov. . chron. . psal . . psal . . psal . . jer. . isa . isa . . exod. , , proverbs . . acts . jonas . tim. . . words of sanctification , and wherein they consist . an ample description of women commonly called witches . a common and universal error . i. bodinus . danaeus . hyperius . hemingius . bar. spineus . mal. malef. a notable purgation of c. f. c. convented for a witch . mal. malef. par . . quaest . . c. . punishment of impossibilities . a wise law of pope innocent & julius , were it not that they wanted wit when they made it . virg. eclgg. . virg. eclog. . ovid. fast . . virg. aene. . ovid. metamorph . . ovid. de medea . ovid de medea , epistola . . amo. eclo . . horac . epod . . tibul de falscinatricae , lib. . cleg . . lucan . lib. de bello . civili . . idem . ibid. idem . ibid. idem . ibid. c. manilius astronom . sua lib. . ovid metamorph . lib. . fab . . ovid. metamorph. l . fab . , . the authors transition to his purposed scope . beehive of the romish church , lib. . cap. . fol. . the manner of making a wastecoat of proof . the effects are too good to be true in such a patched piece of popery . this were a good preservative for a travelling papist . if the party fail in the number , he may go whistle for a pardon . sancta crux aequiparatur satutifero christo . o blasphemiam inenarrabilem . beehive of the romish church , lib. . cap. . fol. , . in ecclesia dedications . in rationali divinorum officiorum . pom. serm . . l. varius . lib. de fascin . . cap. . idem . ibid. idem . ibid. arg. fer. lib. de medendi methode . . cap. . de homerica medicatione . this would be examined , to see if galen be not slandered . four sorts of homerical medicins , and which is the principal . the force of fixed fansie opinion , or conceipt . j. bodinus lib. de daemon . . cap. . * that is , you shall not break or diminish a bone of him . * though neither the herb nor the witch never came there . note the force of constant opinion , or fixed fancy . * spell the word backward , and you shall soon see this slovenly charm or apphension . thievish charms . this is called and counted the paracelsian charm . psal . . luke . psal . . memorandum that hearing of mass be in no case omitted , quoth nota. johannes anglicus ex constantino , gualtero , bernardo , giberto , &c. barnard . de bustis in rosar . serm . . the smiths will can them small thanks for this prayer . o notable blasphemy ! psal . . , . virg. eclog. . ovid. metamorph . . jer. . . card. lib. . de var. rer . cap. . an objection answered . dan. in dialog . cap. . virg. geo. . feats his dog , and mahomets pigeon . a story declaring the great docility of an ass . j. bod. lib. de daemon . . c. . mal. malef. part . . qu. . c. . johan . bodinus . exorcisms or conjurations against serpents . l vair . lib. de fascinat . cap. . usurpers of kindred with blessed paul , and s. katharine . j. bodin . lib. de daem . . cap. . l. vairus lib. fascin . cap. . oratio tusca vestalis . of the word ( bud ) and the greec letters Π & Α. the practiser of these charms must have skill in the planetary motions , or else he may go shoo the goose a proved story concerning the premises . this charm seemeth to allude to christ crucified between the two thieves . psalm . luke . john . psalm . scripture properly applyed . o most wonderful vertue hidden in the letters of s. helens holy name ! card. lib. . de var. rer . cap. . * for if the cross be forgotten , all is not worth a pudding . these be meer toys to mock apes , and have in them no commendable device . this is not to do good to our enemies , nor to pray for them that hurt and hate us ; as christ exhorteth . * thus they make the holy trinity to bear a part in their exorcism , or else it is no bargain . mat. . * that is , in life we are in death , &c. a curse for theft . preservatives from witchcraft according to m. mal. l. vairus , and others . ovid de med. virg. in bucelicis . olaus goth. lib. de gentib . septentrional . l. . cap. . * a witches conjuration to make hail cease and be dissolved . l. vair . lib. de facin . c. . mal. malef. par . . quae . . cap. . note that you read never of any spirit that walked by day , quoth nota. aug. de civit dei , lib. . c. . the hebrew knight was canonized a saint , to wit , s. longinus . a crossed appension with other appensions . for body and soul . s. bernard overmatcheth the devil for all his subtilty . pretious restoratives . this is too mystical to be englished , quoth nota. fernelius . notable follies of the spaniards and italians . he must answer by none other , for she perhaps hath the curing thereof by patent . see j. wier . cap. . conf . the chirurgion here most impudently setteth his knavery abroach . a pretended conjuration . ad vada tot vadit urna quot ipsa capit . three morsels ; the first charmed with christs birth , the second with his passion , the third with his resurrection . a cosening physician , and a foolish patient . joh. bodin . kacozelia . mal. malef . p. . quaest . barth spin. in novo mal. malef . scotus in . distinct de impetio . dist . . gofrid . in summa sua . mal. malef. part . . quaest . cap. . * whereof look more in a little book set forth in print . l. vair . lib. de fascin . . c. . much like the eye-biting witches , of whom we have elsewhere spoken . who are most likely to bewitch and to be bewitched . l. vair . lib. de fascin l. . c. . * according to ovid's saying of proteus and medea ; which he indeed alledgeth therefore , nunc aqua , nunc ales , modò bos , modo cervus abibat . m. mal par . . quaest . . cap. . nider in praeceptorio , praecep . . c. . nider in fornicario . mal. malef . pag. . cap. . a good device to starve up poor women . mal. malef. part . . quaest . . cap. . a ridiculous charm. in any case observe the festival time , or else you marre all . l. vair . lib. de fascin . . c. . sapi. . gal. . psal . . direct and lawful-means of curing cattel , &c. a charm of charms taken out of the sixt chapter of st. paul to the ephesians . mal. malef . part . . quest . . cap. . tim. . . origen . lib. . in job . j. chrysost . in matth. * mark that here was no latine service . idem . ibid. august . . quast . ultim . galen . in lib. de comitiali morbe . hippocrat . lib. de morbo sacro . notes for div a -e hieronymus in gen. . . & . in exod. . . in dan. . . the authors intention touching the matter hereafter to be discoursed upon . * sap. . , , , , . see jidoni . eccles . . . a magician described and the art distinguished . read pliny in natural . hist . cardan de rerum variet . albertus de occulta rerum proprietate . barthol . neap. in natural . magia , and many others . natural magick hath a double end , which proveth the excellency of the same . pompanatius lib. de incant . cap. . j. wierius de lamiis . jasp . peucer . h. cardan . &c. of late experience neer coventry , &c. aristot . in lib. de hist . animalium . plin. de lanicii colore . ludovicus coelius rhod. lib. antiq . lect . . cap. . barthol . anglicus . lib. . * avicenna cano . . tract . . cap. . serapio agg . cap. dioscor . lib . cap. . plin. lib. . cap. . albert. lib. . cap. . solin . cap. . * rabbi moses aphor . part . . isidor . lib. . cap. . savanorola . marbodeus gallus in suae dactylotheca , pag. . vis gemmarum & lapillorum preciosorum negatur , quia occulta est , rarisfimeque sub sensum cadit . many moe authors may be named of no less antiquity and leatning . plin. lib. . cap. . albert. minor . lib. . cap. . solin . cap. . diurius in scrin . cap. de complexionibus & complexatis . geor. pictorius . villang . doct . medici in scholiis super marbod . dactyl . h. card. lib. de subtil . . h. card. lib. de var. rer . . cap. . marbodeus in sua dactylotheca , pag. , . memoramdum , the authors meaning is , that this stone be set in silver , and worn on the finger for a ring : as you shall see afterwards . vincent . lib. . cap. . dioscor . lib. . cap. . aristot . in lapidario . agreement and disagreement in sufferance . read a little tract of erasmus intituled de amicitia , where enough is said touching this point . zanthus in hist . prima . jub . lib. . cap. . this common experience can justifie . j. wierus . plutarch in vita pyrrhi . albert. lib. de mor. aximal . cap. . pomp an . lib. de incant . cap. . plutar. in vita catonis . the venom or poyson of an harlot . matth. . mark . luke . john . wonderfull natural effects in bone of fishes , beasts , &c. strange properties in a plece of earth . strange properties in a stone : the like qualities in other stones . * being in the . book of this discovery : where discourse is made of oracles , &c. look hereafter in this book for divers conceits of jugling set forth at large . example of a ridiculous wonder . this i have proved upon crows and pies . this might be done by a confederate , who standing at some window in a church-steeple , or other fit place , and holding the pigeon by the leg in a string , after a sign given by his fellow , pulleth down the pigeon , and so the wonder is wrought . a jest among water-men touching stone-church in kent , as light at midnight as at mid-day . a slender shift to save the credit of their cunning . the inconvenience of holding opinion , that whatsoever passeth our capacity , is divine , supernatural , &c. j. bap neapol . in natural . mag . m. malef. p. . q. . john . . colos . . . natural conclusions . to produce any fowl out of an egg , without the natural help of the hen. * the mother of marvels . two kind of toads , natural and temporal . maggots ingendred of the inwards of a beast are good for angling . giles alley . see the poor mans library . wonderful experiments . to set an horses or an asses head on a mans neck and shoulders . strange things to be done by perspective glasses . concerning these glasses remember that the eye-sight is deceived ; for non est in speculo res quae speculatur in illo . rash opinion can never judge soundly . an apish imitation in jannes and jambres of working wonders . jo. calvin . lib. institut . . cap. . cle. recog . . erast . in disputat . de lamiis . actions unpossible to devils : ergo to witches , conjurers , &c. jamb . de mysterius . pharaohs magicians were not masters of their own actions . exod. . god useth the wicked as instruments to execute his counsels and judgements . the contrary effects that the miracle of egyptian magicians wrought in the heart of pharaoh . that the art of juggling is more , or at least no less strange in working miracles than conjuring , witchcraft , &c. in what respects juggling is tolerable and also commendable . the three principal points wherein legierdemain or nimbleness of hand doth consist . great variety of play with the balls , &c. these feats are nimbly , cleanly and swiftly to be conveyed ; so as the eyes of the beholders may not discern or perceive the drift . memorandum that the juggler must set a good grace on the matter : for that is very requisite . this feat tendeth chiefly to the moving of laughter and mirth . the money must not be of too small nor of too large a circumference for hindering of the conveyance . this is pretty if it be cunningly handled ; for both the ear and the eye is deceived by this device . variety of tricks may be shewed in juggling with money . you must take heed that you be close and flie : or else you discredit the art. use and exercise maketh men ready and practive . this feat is the stranger , if it be done by night ; a candle placed between the lookers on and the juggler : for by that means their eye-sight is hindred from discerning the conceit . a discovery of this juggling knack . the juggler must have none of his trinkets wanting : besides that , it behooveth him to be mindful , lest he mistake his tricks . * a● , ailis , easyl , zaze , hit mel meltat : saturnus , jupiter , mars , sol , venus , mercury , luna , or such like . in these knacks of confederacy feats had the name , whilest he lived . a knack more merry than marvellous . another to the same purpose read in pag. . * such as you shall find in pag. . and . in the marginal notes , or some strange terms of your own devising . of dice play and the like unthrifty games , mark these two old verses : ludens taxillis bene respice quid fit in illis ; mors tua , sors tua , res tua , spes tua pendet in illis : and remember them . note . you must be well advised in the shuffling of the bunch , lest you overshoot your self . * for that will draw the action into the greater admiration . the eye bewrayeth the thought . tricks with cards , &c. which must be done with confederacy . a merry conceit , the like whereof you shall find in pag. . & . fast and loose with a handkercher . fast or loose with whip-cords and beads . this conveyance must be closely done ; ergo it must be no bunglers work . what is it ? what i st ? signs of confederacy . eleazer's feat of confederacy . * as , droch myroch , and senaroth betu baroch , assinaaroth , rounsee , farounsey , hey pass , pass , &c. or such like strange words . pope and tailor confederates . note the manner of this conveyance . you must take heed that when the corn cometh out , it cover and hide the leather , &c. these are such sleights that even a bungler may do them ; and yet pretty , &c. mark the manner of this conceit and device . that is , neatly and daintily . a throd cut in many pieces and burned to ashes made whole again . the means discovered . a common juggling knack of flat cosenage played among the simple , &c. juggling a kind of witchcraft . the invention of claruis . this knack is sooner learned by demonstrative means , than taught by words of instruction . this will seem rare to the beholders . where such books may be gotten . see more hereof in the . book of this discovery , in the title nahas , cap. . * the natural cause why a hen thrust thorough the head with a bodkin doth live notwithstanding . it must be cleanly conveyed in any case . the manner and means of this action . a form or pattern of this bodkin and knife you shall shall see described if you turn over a few leaves forward . this is easily done ; howbeit being cleanly handled it will deceive the sight of the beholders . this was done by one kings-field of london , at a bartholomewtide , an. . in the sight of divers that came to view this spectacle . necessary observations to astonish the beholders . of a juggler that failing in the feats of his art , lost his life . but herein see you be circumspect . a form or pattern of this bridle you shall see in the next page . among what actions juggling is to be counted . a matchless fellow for legierdemain . touching the patterns of divers juggling instruments . notes for div a -e alchymistry a craft , not an art. g. chaucer in the chanons mans prolog . the terms of the art alchymistical , devised of purpose to bring credit to cosenage . acts . g. chaucer in the chanons mans tale . idem . ibid. the points or parts of the art alchymistical which may be called the misty or smoky science . the alchymists bait to catch a fool . note the cosening coveyance of this alchymistical practitioner . a notable fool . a cousening device by running away to save the credit of the art . g. chaucer in the tale of the chanons yeoman● a king cousened by alchymistry . a wise fool . eras . in colloqu . de arte alchymistica . a flattering and clawing preamble . longation and curtation in alchymistry . note how the cousener circumventeth balbine . fair words make fools fain , and large offers blind the wise . balbine was bewitched with desire of gold , &c. notable cousenage . the alchymister bringeth balbine into a fools paradise . here the alchymister uttereth a notorious point of cousening knavery . mark how this alchymister goeth from one degree of cousenage to another . the mildest and softest nature is commonly soonest abused . en immensa cavi spirant mendacia folles . balbine is ashamed that he should be overshot and overseen in a case of flat cousenage . the substances of things are not transmutable . franc. petrarch . lib. de remed . utr . fort . . cap. . goschalcus boll . ordinis s. august . in suo praeceptorlo , fol. . col . b , c.d. & . no certain ground in the art alchymisticall . idem ibid. avaritia idol●rum cultus . of vain hope . * j. cal. in comment upon deut. serm . . pa. . col . . number . a maxim . erasmus in coloq . cui titulus coavivium fabulosum . a hungry belly will not be bridled . a princely largesse . sic ars deluditur arte . the morall of the premisses . homer . aul. persius , satyr . . idem ibid. notes for div a -e imaginary circles . the form of consecration . the time for conjurations . the places for circles . the reason of circles . the ceremonies of necromancy . the conjuration . the answers of the spirit . how to lay the spirit . another form . a caution for the exorcist . their order . the utensils to be used . the circle . the consecration . the conjuration . the appearances . the condition . the magicians oath . the girdle of victory . the form of discharge . what things are to be consecrated . pentacles . utensils . instruments . how to consecrate . circles how to be made . fumigations . fire . garments . practice . what sort of garments must be used . the manner of conjuring . the form . the apparitions . what these spirits can do . an example of their power . how to dismiss them . how to consult with familiars or genii . the form of consecration . the prayer . signs of the appearance . the appearance . the nature of luridan . his office. the warrs of spirits . the conjuration . the apparitions . luridan . the compact . the names of olympick angels . the large signification of the word iidoni . vide philast . brix . episc . haereseon catal . de phitonissa . j. wierus in pseudomonarchia daemonum . solomons notes of conjuration . baell . agares . marbas . amon. barbatos . buer . gusoin . botis . bathin . purson . eligor . leraje . valefar , morax . ipos . naberius . glasya labolas . zepar . bileth . vide amaimon . sitri a baudy devil . paimon . ezek. . . cautions for the exorcist or conjuror . the fall of belial . solomon gathered all the devils together in a brasen vessel . the babylonians disappointed of their hope . bune . forneus . ronove . berith a golden devil . astaroth . foras . furfur . marchosias . malphas . vepar . sabnack . sidonay . gaap . who was the first necromancer . shax . procel . furcas . murmur . caim . raum . halphas . focalor . vine . bifrons . gamigin . zagan . orias . valac . gemory . decarabia . amduscias . andras . andrealphus . ose . aym. orobus . vapula . cimeries . amy. flauros . balam . allocer . saleos . vuall . haagenti . phoenix . this was the work of one t.r. written in fair letters of red and black upon parchment , and made by him anno . to the maintenance of his living , the edifying of the poor , and the glory of gods holy name : as he himself saith . note , what names are attributed unto christ by the conjuror in this his exorcising exercise . what wonderful force conjurers do believe consisteth in these forged names of christ . see chap. . of this book . this is contrary to the scripture which saith , that every good gift cometh from the father of light , &c. a breviary of the inventary of spirits . the authors further purpose in the detection of conjuring . conjuring for a dead spirit . * for the cosenor ( the conjuror i should say ) can do nothing to any purpose without his confederate . note that numerus ternarius , which is counted mystical , be observed . ex inferno nulla redemptio , saith the scripture : ergo you lye quoth nota. note what these great words may do . * daemones credendo contremiscunt . a heavy sentence denounced of the conjuror against the spirit in case of disobedience , contempt , or negligence . * how can that be ; when a spirit hath neither flesh , blood , nor bones ? * the conjuror imputeth the appearing of a spirit by constraint unto words quoth nota. and why might not be do it himself , as well as madam sibylia ? the fairie sibylia conjured to appear , &c. the manner of binding the faire sibylia at her appearing . if all this will not fetch her up , the devil is a knave . this would be much practised if it were not a cosening knack . the three sisters of the fairies , milita , achilia , and sibylia . * such a ring it was that advanced giges to the kingdom of italy . plato lib. . de justo . the ring of invisibility . * o queen or governess of the tongue . * observations of clealiness , abstinence , and devotion . an observation touching the use of the five swords . a weighty charge of conjuration upon the five kings . a penalty for not appearing , &c. the five spirits of the north : as you shall see in the type expressed in the page next following . the names written within the five circles do signifie the five infernal kings : see pag. , , . memorandum that you must read the . and psal . all over ; or else rehearse them by heart ; for these are counted necessary , &c. * gasper , balthasar , and melchior , who followed the star , wherein was the image of a little babe bearing a cross , is longa legenda coloniae ; lie not . * which must be environed with a goodly company of crosses . on sundays , festival days , and holy days , none excepted . he dares do no other being so conjured i trow . absque exorcismo sal non fit sanctus . it is not convenient to english these . following exorcisms , the name and power of god is so often therein abused to a vain and ridiculous purpose . oratio ad deum ut sali exorcisato vires addat . oratio , in qua dicenda , exorcista sese sacri laticis aspergine debet perrorare . mark how consonant this is with popery , &c. for hidden treasure . promises and oaths interchangeably made between the conjuror and the spirit . note the penalty of breaking promise with the spirit . * three times , in reverence ( peradventure of the trinity , p.f.ss. ) note the sum of this obligation or bond . * scripture as well applyed of the conjuror , as that of satan in tempting christ , matth. . . note what sore penalties the spirit is in joyned to suffer for disobedience . * there is no mention made in the gospels that christ was worth a golden girdle . bugs words . * is it possible to be greater than s. adelberts curse ? these planetary hours must in any case be observed . * a popish supplement . * belike he had the gift to appear in sundry shapes , as it is said of proteus in ovid . lib. metamorph . fab . . and of vertumnus : lib. metamorph . . fab . . note , that the spirit is tied to obedience under pain of condemnation and hell fire . this is condemned for rank folly by the doctors , as by chrysost . sup . matth. gregor . in homil . sup . epiphan . domini ; and others . all the former practices briefly confuted . see the title of the book , with the authors intent , in a marginal note , page . luke . &c. an ironical confutation . pet. . ephes . . psal . . & . sap. . eccles . . to deny the subsistence or natural being of a thing material and visible is impudency . ezek. . & ▪ isa . . & . & . * john jaregni servant to gasper anastro both spaniards . anno. dom . . march. . after dinner upon a sunday this mischief was done . read the whole discourse hereof printed at london for tho. chard , and will. brome , booksellers . jac de chusa in lib. de a●paritionib . quorundam spirituum . observations for the exorcising priest . memorandum that he must be the veriest knave or fool in all the company . the spirits are not so cunning by day as by night . * for so they might be bewrayed . for so the cosenage may be best handled . a cosening conjuration . of this order read noble stuff in a book printed at frankeford under the title of alcoran franciscanorum . note how the franciscans cannot conjure without a confederate . o notorious impudency ! with such shameless faces to abuse so worshipful a company ! * the confederate spirit was taught that lesson before . for so might the confederate be found . an obstinate and wilful persisting in the denying or not confessing of a fault committed . a parecbasis or transition of the author to matter further proposed . in . dict . . sent . et glos . super . illo ad coll . . mendaces debent esse memores , multo magis astuti exorcistae . tho. aquin. super . marc ultim . mark . . a trim consequent . mal. malef par . . quaest . . rites , ceremonies , and reliques of exorcism in rebaptizing of the possessed or bewitched . memorandum that this is for one bewitched . note the proviso . tho. aquin. supr . dist . . proper proofs of the seven reasons why there were no conjurors in the primitive church , with other subtil points . a conjuror then belike must not be timerous or fearful . where a witch cureth by incantation , and the conjuror by conjuration . * tit. de eccl. de dicatione . in missal . fol. . the manner of conjuring salt. a prayer to be applyed to the former exorcism . a conjuration of frankincense set forth in form . papists and conjurors cosening compeers . sam. . . reg. . . jer. . . psal . . . psal . . . sap. . . eccl. . gen. . . act. . . mark . , . * isa . . . † vers . . chap. . , . chap. . . chap. . , , &c. luke . . mat. . . act. . , . mony is the mark whereat all witches and conjurors do aime . s. martins . conjuration : in die sancti martini . lect . . * to wit , vincent dominica in albis , in octa pasch . sermone . durand . de exorcist . a soul offence to backbite the absent , and to belye the dead . act. . . just . lib. . plin. lib. . c . strab. lib. . dan. in dialog . de sortiariis . tiridates the great magician biddeth the emperor nero to a banquet , &c. nero made laws against conjurors and conjuratons . c. agrip. lib. de vanitat . scient . probatum est , upon a patient before witness ; ergo , no lye . lib. . dist . . decret . aureum . dist . . rub. de exorcist . lect . & . lect. in die sanctissimae marg. ver . . lect. . look in the word iiodoni , pag. . * for the priests profit , i warrant you . this is common ( they say ) when a witch or conjuror dyeth . kacozelia . mutual error by means of sudden sight . s. vincent raiseth the dead woman to life . s. vincent maketh the dumb to speak . dist . . exepml . . serm . . cap. . secundam bord●num corrigens quae sit . m●tth tract . . sect . . psellus de operatione daemonam . in speculo exemplorum , dist . . ex lib exemplorum , caesaris , exempi . . memoramdum it is confessed in popery that true miracles cannot be joyned with false doctrin ; ergo , neither papist , witch , nor conjuror can work miracles . * lact. in die sanctae luc. . & . against the counterfeit visions of popish priests , and other cosening devices . this doctrine was not only preached , but also proved ; note the particular instances following . h. card. lib. de var. rer . lib. . c. . pope celestinus cosened of his popedom by pope boniface . visions distinguished . h. card. lib. de subtilitat . . idem . ibid. of winchester noise . appendents unto the supposed divine art of theurgie . mark the sum and scope of this letter . sir john malbornes book detecting the devices of conjuration , &c. the author his conclusion . andreas gartnerus mariemontanus . mat. . . mark. . . luk. . . & . . notes for div a -e the compilers or markers of the book called , a mallet to brain witches . no marvel that they were so opinionative herein , for god gave them over unto strong delusions . the definition or description of witchcraft . the formal cause . the final cause . the material cause . a necessary sequel . probatum est , by mother bungies confession that all witches are coseners . * j. bodin . in the preface before his book of daemonomania reporteth this by a conjuring priest late curate of islington : he also sheweth to what end ; read the place you that understand latine . note this device of the waxen images found of late neer london . a strange miracle , if it were true . there the hypocrite was over match for all his dissembled gravity . heming . in lib. de superst . magicis . the greatest clarks are not the wisest men . a natural reason of the former knack . c. agrip. in lib. de vanit sci-cut . & in epistola ante librum de occult . philosophia . plin. lib natural . hist . . c. . pet. mart. in locis communibus . note that during all christs time upon earth , which was . years , witches were put to silence , &c. but christs argument was undoubted ; ergo , &c. i marvel for what purpose that magistrate went to that fellows house . albertus crantzius in lib. . mertopolis . cap. prov. . , . mal malef . par . . quaest . . cap. . he should rather have asked who gave him orders and licence to preach . joan. bodin . yet many that bear the shew of honest men are very credulous herein . witches are commonly very beggers . a general conclusion against them whom the subject of this book concerneth . 〈◊〉 adorus . 〈◊〉 , &c. 〈◊〉 ●●●dinus . 〈◊〉 malef. with the like porperty , were the old illyric● people indued , if we will credit the words of sabinus grounded upon the report of aul. gell. j. bap. neapol . in lib. de naturali magia . this is held of some for truth . non est in speculo res ●uae speculntur in illo . nescio quis oculús teneros mihi fascinat agnos , saith virgil ; and thus englished by abraaham fleming . i wote not i what witching eye , doth use to hint my tender lamb sucking their dam● and them inc●●nt . notes for div a -e h. card. lib. de var. rer . . cap. . the platonists and stoicks . the epicureans and peripateticks . summum bonum cannot consist in the happiness of the body or mind . moral temperance . moral prudence . moral justice . moral fortitude . rom. . the question about spirits doubtful and difficult . plotinus . the greeks . laur. ananias . the manichees . plutarch . psellus . mal. malef . avicen , and the cabalists . the thalmudists . psellus , &c. the platonists . the papists . apoc. . . ibid. , , . the sadduces . psellus de operatione daemonum , cap. . such are spirits walking in white sheets , &c. psellus , ibid. cap. . idem . cap. . idem . ibid. c. . oh heathenish ; nay , oh papistical folly ! the opinions of all papists . a cosening knavery . h. card. lib. de . var. rer . . cap. . devils of divers natures , and their operations . the former opinion confuted . psellus lib. de operat . daem . cap. . if this were spoken of the tentations , &c. of satan , it were tolerable . cor. . . psellus ibid. cast . . if a babe of two years old throw stones from pauls-steeple , they will do hurt , &c. howbeit i think the spirit of tentation to be that devil ; and therefore christ biddeth us , wateh and pray , lest we be tempted , &c. psel . in operat daem cap. idem . cap. . beaslike devils . but psellus saw nothing himself . probable and likely stuffe . fas . card. operat . de daemon . the plationsts opinion . what kind of sacrifices each spirit liketh best . of socrates his private divel or familiar spirit . dionys . in coelest . hierarch . cap. , . ephes . . dionys . in coelest . hierarch . j. calv. lib stit . . c. . edw. deeri . in lect . upon the hebrews ▪ reading . . mal. . . isa . . the opinion of the thalmudists . laur. anan . lib. de natur . daem . . creavit coelum , & terram . laur. anan . lib. de natur . daem . . laur. anan . lib. de natur . dam. . laur. anan . lib. de natur . daem . . instans , viz. punctum temp . nempe individuum nunc. euseb . in eccles . histor . . johannes cassianus in confessione theolog . tripart . j. cal. lib instit . . cap. . sect . . mich. and. thes . . . idem . thes . , . luk. . . luk. . . j. cal. lib. instit . . cap. . reg. . . jud. vers . . pet. . . mal malef. part . . quaest . . cap. , . mal. malef. part . . cap. . quaest . . mich. and. laur. anan . mal. malef. &c. author . lib. zeor . hammor . in gen. . the gross dulness of many at the bearing of a spirit named . aug. in ser . . greg. . sup . joh. leo pont . ser . . nativit . eph. . , . pet. . . vers . . cor. . . judg. . , , , , , , , . a exod. . . b act. . . gal. . c joh. . . matth. . . d cor. . gal. . cor. . cor. . e luk. . cor. . philip. . thes . . f john . g tim. . h ephes . . i esai . . . k zach. . . l rom. . . m cor. . , , , . n isai . . . o isai . . . p sam. . hest . . q sap. . , . r judg. . . ſ numb . . . t luk. . . u mark. . . x lev. . prov. . luk. . y mat. . . luk. . . luk. . . z joh. . . luk. . . levit. . , . joh. . , &c. mat. . , &c. mat. . . mat. . . mal. malef . quaest . . pag. . * a maxime in philosophy , as the sun in aridis & siccis . joseph de antiquitat . jud. item de bello iud. lib. . c. . numb . . . chron. . , , . mark. . . luk. . , . j. cal. lib instit . lib. . cap. . sect . . numb . . . acts . king. . . a judg. , . b chap. . . c chap. . . d ibid. . . e numb . . . f sam. . . g sam. . . h ez●k . . i chron. . . k chron. . . l dan. . . m joh. . . eccles . . . for every natural motion is either circular or elementary . gen. . & . j. bod. lib. de dam. . cap. . exod. . . psal . . , &c. j. bod. lib. de daem . . cap. . levit. . king. . . mat. . . & . . mark. . . luk. . . a king. . . b king. . . c hos . . . numb . . . deut. . . d king. . . e numb . . . king. . . f judg. . . g king. . . h king. . . king. . . jer. . . joseph . lib. de antiquit . judaeor . . cap. . sam. . king. . psal . . . a job . . job . . isa . . . b mat. . . luk. . . c mat. . . d matth. . john . . apoc. . , . e apoc. . . f mark. . . luk. . . g ephes . . . h joh. . . i job . k pet. . . l joh. . . m joh. . . n act. . . o hos . . . p psal . . . chr. . . q cor. . . ſ apoc. . t ezek. . . u apoc. . . x gen. . . y isa . . . psal . . . juno and minerva . cosening gods or knaves . terra , aqua , aer , ignis , sol & luna . hudgin of germany , and rush of england . j. wier . lib. de praest . daem . . cap. . bawdy priests in ginnie . look in the word ( ob ) lib. . cap. . a good god and goddess for women . the names of certain heathenish gods , and their peculiar offices . a very homely charge . beasts , birds , vermin , fishes , herbs and other trumpery , worshipped as gods . imperial gods and their assistants . the number of gods among the gentiles . king. . chron. . chron. . judg. . chron. . king , &c. popish gods of nations . parish gods or popish idols . see the golden legend for the life of s. bridget . he-saints and she-saints of the old stamp , with their peculiar vertues touching the curing of diseases . * for the french-pox or the common kind of pox , or both ? this would be known . new saints . divos vocant grammatici eos qui ex hominibus dii facti sunt . cic. de natur . deorum . the papists see a moth in the eye of others , but no beam in their own . the idolatrous council of trent . exempl . . but our lady spyed him well enough ; as you shall read . the priests arse made buttons . our b. ladies favour . greg. . dialog . cap . alexand . lib. . cap. . & lib. . cap. , &c. greg. lib . dialog . c. . idem . cap. . and in other places elsewhere innumerable . micha . and. thes . . alex. ab alexand . lib. . genealog . dierum . cap. . plutarch . oratione ad apollonium . item . basiliens . in epist . platina de vitis pontificum . nauclerus . generat . . ambr. ser . . de passione agn. euseb . lib. eccl. hist . . niceph. bib . . cap. . hieronym . in vita pau. theodor . lib. hist . . c. . athan. in vita antho. * melancth . in calendar . manlii . april . marbach . lib. de miracul . adversus ins . johannes rivius de veter . superstit athan. lib. . quest . . august . de cura pro mortu . cap. . luk. . matth. . . luk. . . johan . laur. lib. de natur . daemon . mich. andr. thes . &c. idem thes . . & . idem . thes . . th. aq. . pag. quaest . . ar . . gregor . in dial . . mich. and. thes . , , . idem . thes . . leo serm . de jejuniis . mens . gelas . in epistola ad episc . mich. andr. thes . . greg. dial . . cap. , , . mich. and. thes . . greg. dial . . cap. . mich. and. thes . . mich. and. thes . . idem . thes . . idem . thes . . mal. malef. j. bod. &c. mich. and. thes . . idem . thes . . gen. . , . gen. . . cor. . . sap. . . gen. . . psal . . . numb . . & . joh. . . mat. . mat. . . j. cal. in gen. cap. . . idem . ibid. idem . ibid. idem . ibid. mat. . . isai . . . mat. . . & . luk. . . & , . gen. . . family of love. j. cal. lib. instit . . cap. . sect . . j. cal. lib. instit . . cap. . sect . . aug. de cura pro mort &c. p. mart. in loc . com . . sect . . a sam. . luk. . john . ephes . . tim. . pet. . b col. . . cor. . mat. . & . luk. . c sap. . apocal. . d tim. . . e gen. . f joh. . . joh. . . edw. deering , in his reading upon heb. . reading the . ephes . . . col. . . matth. . pet. . idem . ibid. mat. . . mal. malef . par . . quaest . . the crymon of the word diabolus . the book of w.w. published . at s. osees . or . witches condemned at once . isai . . . zach. . . gen. . . john . . eras . sntar . in dictio scholast . doctr . lit . s. erasm . sar. in lib. loc . & lit . praedictis . laurent . a villavicentio in phrasib . script . lit . s. pag. . rom. . . cor. . . john . . isai . . . john . . john . . jer. . . john . . psal . . . cyrill . in evang . joh. lib . cap. . exod. . . the holy spirit can abide nothing that is carnal and unclean . isai . . . isai . , . rom. . , . deut. . , . a question . an answer . a great likelihood no doubt . judgment distinguished . * josias simlerus lib. . cap. . adversus veteres & novos antitrinitarios , &c. mat. . , . . objection . the scripture doth never call the holy spirit god. the . answer . a refutation of the antecedent● &c. . objection . hilarie doth not call the spirit god ; neither is he so named in the common collects . the . answer . hilarius lib. . de triade . the place is long , and therefore i had rather refer the reader unto the book than to insert so many lines . collecta in die domin . sanctae trinit . . objection . the spirit is not be prayed unto , but the father only . . answer . the consequent is denied . joh. . : . objection . amos saith , that the spirit was created . . answer . spirit in this place signifieth wind. amos . . to create is not him to be made that was not . euseb . casariens . lib. . adversus marcemull . act. ● . . psal . . . . objectiun . all things were made by the son , ergo the spirit was also made by him . . answer . universal propositions or speeches are to be restrained . joh. . . . objection . the spirit knoweth not the father and the son. . answer . how exclusive propositions , or speeches are to be interpreted . . objection . the spirit prayeth for us . . answer . the spirit doth provoke us to pray . gen. . . rom. . . . objection . the spirit is sent from the father and the son. . answer . how the spirit is sent . . objection . the spirit speaketh not of himself . the . answer . cyrill . lib. . the saur . cap. . . objection . answer . the spirit proceedeth . joh. . . * such were the arrians , tritheits , samosatenians , &c. sus magis in coelo gaudet quam fonte sereno . the heathenish philosophers acknowledged the holy spirit . cyril . lib. . contra julianum . marfilius ficinus in arg . in cratyl . plat. ovid. lib. metamorph . . fab . . de gigantib . taelum obfident . jacob. sadol . in lib. de laud. philosoph . inscrip . phedrus . peter mart. in loc . com . part . . cap. . sect , . pag. . . joh. . . joh. . . & . . notes for div a -e the reason of this addition . the nature of sprits . the original of evil essences . their germination . their habitation . their shapes . their place of pleasure or torment . the cause of their torment . how magicians deal with them . the orders of heavenly beings . that they are not subject to conjurations . what spirits may be conjured . the nature of the astral spirits . their degrees . their actions and affections . the distinct orders of starry spirits . the office of daemons or genii . three ways of enjoying their society . the first way . the second way . the third way of their appearance . their number . the seven good angels . the nature of both . the seven evil genii , and the manner of their appearances . an example . the uncertainty of communicating with angels . familiars in the time of the jews . several men have wrote and methodized the art of conjuration . the spirits of men return again . all men have starry spirits . what sort of persons most frequently re-appear . the manner and time of their appearance . the reason thereof . the power of magitians over them . example . the cause the difficulty and paucity of appearances . more particularly of the same . the nefarious practices of necromancers in an example . example . the state of the starry spirit . why the ghost of samuel appeared . the opinions of plato . of phythagoras . of other philosophers . the raptures of lunaticks . their entertainments . a strange example . apparitions before christianity , were frequent . why funeral piles were instituted . what the want of burial causeth . the conclusion of this chapter with an example . astral spirits common . the spirits of the planets . the power of the planets . spirits the air. their actions . spirits appropriate to the spheres . terrestrial spirits . faeries . lares , and domestick spirits . luridan a famaliar spirit . balkin a familiar . a strange example . spirits of woods , and mountains . incubi , and succubi . a froward kinde of spirit . example . example . janthe a spirit of the water , watry spirits that procreate . apparitions on the water . prophetical rivers , and vocal fountains . example . spirits in green-land . destroying spirits . fiery spirits . what these spirits are . why they delight in the fiery element . spirits that burn cities . their food and pastime . why they delight in the fiery quality . astral spirits ministers to the devill . why the devil requires their help . subterranean spirits . spirits of the mountains , caves , and tombs . spirits of hidden treasures . the nature of such spirits . spirits that infest mines and miners . an example of a turbulent spirit . conclusion . what this chapter treats of . the place of hell or the habitation of devils . illustrated by a similitude . the differerence betwixt heaven and hell . how the devils can come into this world. the great difficulty of their appearance . the cause of few appearances now . the devils power in the time of the law. his power under christ in the flesh . under christianity . under apostacies . under idolatry . how power in new discovered lands . his power in america . the variety of conjurations according to the countries . why few are able to raise spirits . the names of devils in the time of the law. their names in china . in the east-indies . tartaria . greece . italy . west indies . the nature of their names . the names of of devils in scot. the names of damned souls . whence the names of devils are . the names of devils in the kingdom of fiacim . the shapes of devils . as they appear to magicians in the highest ranks . in the lower orders . that the devils are answerable to the unclean beasts . the shapes of damned souls . their times and seasons . their places of appearance . when tempests reign . according to the situation of regions . their ranks and orders . in three distinctions . their numbers . their natures and properties . their torments . the variety thereof . the nature thereof . their torment in the source of anger . in all the five senses . by their acquaintance on earth . the nature of hell. the food of devils . their food in the astral source . their speech . what language they affect . their unconstancy . their power . when they are called up . fumigations made unto them . the conclusion . shews before spirits appear . a relation of a magician . his actions . another magician . what charms are . pentacles . their force . telesms . for diseases . fumigations . for saturn . jupiter . mars . sol. venus . mercury . luna . why such ceremonies are of force . charms . natural operations . places ascribed to the seven planets . spells . secret conclusions . the candle of life . that characters are compacts . the force of words and characters . the vanity of conjuration . by similitude . exorcising , or casting out . like desires its like . nothing is compelled by contraries . of images of wax , and what is wrought by them . further concerning images . of images provoking love. forms of charms in tartary . the tying of the point . charming by the sive . by bottles , skins , letters , cords , lots . transplantation , ceremonious . and meerly natural . magical instruments : their matter , substance , and form. the conclusion . a pleasant treatise of witches their imps, and meetings, persons bewitched, magicians, necromancers, incubus, and succubus's, familiar spirits, goblings, pharys, specters, phantasms, places haunted, and devillish impostures : with the difference between good and bad angels, and a true relation of a good genius / by a pen neer the covent of eluthery. pen neer the covent of eluthery. approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing p estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a pleasant treatise of witches their imps, and meetings, persons bewitched, magicians, necromancers, incubus, and succubus's, familiar spirits, goblings, pharys, specters, phantasms, places haunted, and devillish impostures : with the difference between good and bad angels, and a true relation of a good genius / by a pen neer the covent of eluthery. pen neer the covent of eluthery. [ ], p. printed by h.b. for c. wilkinson ... and tho. archer and tho. burrell ..., london : . reproduction of original in huntington library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng witchcraft -- great britain. demonology. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - rina kor sampled and proofread - rina kor text and markup reviewed and edited - pfs batch review (qc) and xml conversion a pleasant treatise of witches . their imps , and meetings , persons bewitched , magicians , necromancers , incubus , and succubus's , familiar spirits , goblings , pharys , specters , phantasms , places haunted , and devillish impostures . with the difference between good and bad angels , and a true relation of a good genius . by a pen neer the covent of eluthery . london , printed by h. b. for c. wilkinson at the black boy in fleetstreet , and tho. archer and tho. burrell under st. dunstans-church , . to the reader . there is an inward inclination and desire of knowledge ( gentle reader ) which hath moved many grave & learned authors , amongst the rest of their inquiries , to search into the nature of those things ; which because they are beyond the reach of common capacity , seem to the vulgar , fables only , and poetical fictions . amongst the rest of those things , there is nothing hath been more cry'd down by some , and upheld by others ; nothing has had more defendants on either side , than the possibility of man's having familiarity with demons . this general curiosity drew me in among the rest , that were ignorant of such matters , and caused me , for my own recreation as well as satisfaction , to allot some spare hours , to a stricter inquiry into these things ; but their scope being so large , and so far extended , so many arguments stand on the one side , so many on the other , that i fell short of any just determination : nevertheless , like that merchant that misses sometimes his designs , yet alwayes comes home well laden , i have found many things by the way , and fill'd this small treatise with the pith and marrow of above a hundred antient and modern authors , whose pleasant relations have not only been delightful to my self in their collection , but have wrought so effectually on the ears of some that have heard but two or three of them ; that not through any desire of mine , but by their frequent and earnest intreaties , i have used these means to satisfie them , and to present thee with this compendious treatise ; and that thy acceptance of it may be kind according to my desires ; you shall find nothing here , of those vulgar , fabulous , and idle tales that are not worth the lending an ear to , nor of those hideous , sawcer-eyed and cloven-footed divels , that grandams affright their children withal ; but only the pleasant and well-grounded discourses of the learned , as an object adequate to thy wise understanding . farewel . index . chap. i. the manner of the witches profession . chap. ii. their imps and meetings . chap. iii. persons bewitched . chap. iv. magicians and negromancers . chap. v. incubus and succubus . chap. vi. familiar spirits , goblings , and pharies . chap. vii . specters and phantasms . chap. viii , places haunted . chap. ix . divellish impostures . chap. x. an admirable and true process of a woman that wrought miracles by the help of the divel . chap. xi . the horrid end of witches and negromancers . chap. xii . the difference between good and bad spirits , and the true relation of a good genius . a pleasant treatise of witches , &c. chap. i. the manner of the witches profession . incoherent , various , and deceitful will all the institutions of satan appear , whether we consider him in his ambiguous oracles deceiving the heathen world , in his subtilty to create himself a worship , and followers so obedient , as to sacrifice their of-springs to him ; but more especially , in his seducing some poor miscreants , so far as to contract a bargain with them for their bodies and souls for ever . such are persons ( st. chrisost. lib. de provid . ad stag. monac . ) perversly instituted in religion , envious , malicious , and distrusting gods mercyes , who to satisfie their unreasonable desires , in those things they could not otherwise perform , have hearkened to his flatteries , renounced their faith , and made themselves his slaves , and subjects . nevertheless to make his worship become more solemn , and his servants tye the greater , many horrible and detestable ceremonies are perform'd at their first reception ; the summ of all is this . the wizards and witches being met in a place and time appointed , where the devil appears to them in humane shape , admonisheth them to be faithful , & promises them success , and length of life ; they that are present recommend the novice to him : and the devil , if the party will renounce the christian faith , the sacraments , and tread upon the cross , gives him his hand , adding moreover , that this is not alone sufficient , but that he will have an homage also , containing , that he give himself to him body and soul for ever , and bring as many as possibly he may into the same societ●…y : furthermore , that he prepare himself certain oyntments . this we inquisitors , say the authors of a book called malleus maleficarum , know being fully informed by a young witch . another marryed youth is said to have confessed to peter judge in boltingen after this manner . that the rest of the society , on sunday before the water was consecrated , brought the new disciple into the church , where he denyed his faith & c. and promised homage to his little master ( for so they call him , magisterulum , and no otherwise ) then he drinks out of a bottle presently , which being done he begins to conceive something of his profession , and is confirmed in the principall rites of it . manlius writes concerning their abominable profession , that in the year . two witches sto●…e a child from their neighbour , kild it , cut it in pieces , and put it into a kittle to boil , when the sorrowful mother looking for her infant , came by chance into the house , and found the limbs thereof horribly consumed . for which abominable fact the authors of it were burnt , having first in their torture confessed this part of their horrible profession . two other witches are reported by spranger to have kild , the one , forty children unchristned , the other an infinite number ; and r. p. p. valdarama the spaniard relates , that in germany were taken eight witches , who confessed to have murthered one hundred forty & five children in the making their oyntments . chap. ii. of their familiar imps , and their meetings . they are likewise reported by the same author , to have each of them a spirit or lmp attending on , and assigned to them , which never leave those to whom they are subject , but assist and render them all the service they command . these give the witches notice to be ready on all solemn appointments , and meetings , which are ordinarily on tuesday or wednesday night , and then they strive to separate themselves from the company of all other creatures , not to be seen by any : and night being come , they strip themselves naked , and anoint themselves with their oyntments . then are they carryed out of the house , either by the window , door , or chimney , mounted on their imps in form of a goat , sheep , or dragon , till they arrive at their meeting place , whither all the other wizards and witches , each one upon his imps , are also brought . thus brought to the designed place , which is sometimes many hundred miles from their dwellings , they find a great number of others arrived there by the same means : who , before lucifer takes his place in his throne as king , do make their accustomed homage , adoring , and proclaiming him their lord , and rendring him all honour . this solemnity being finished , they fit to table where no delicate meats are wanting to gratifie their appetites , all dainties being thither brought in the twinckling of an eye , by those spirits that attend the assembly . this done at the sound of many pleasant instruments ( for we must expect no grace in the company of devils , ) the table is taken away , and the pleasant consort invites them to a ball ; but the dance is strange , and wonderful , as well as diabolical , for turning themselves back to back ; they take one another by the arms and raise each other from the ground , then shake their heads to and fro like anticks , & turn themselves as if they were mad . then at last , after this banquet , musick and ball , the lights are put out , and their sleeping venus awaks . the incubus's in the shaps of proper men satisfy the desires of the witches , and the succubus's serve for whores to the wizards . at last before aurora brings back the day , each one mounts on his spirit , and so returns to his respective dwelling place , with that lightness and quickness , that in little space they find themselves to be carryed many hundred miles ; but are charged by their spirit in the way , not to call in any wise on the name of god , or to bless themselves with the sign of the cross , upon pain of falling , with peril of their lives , and being greivously punisht by their demon. sometimes at their solemn assemblies , the devil commands , that each tell what wickedness he hath committed , and according to the hainousness and detestableness of it , he is honoured and respected with a general applause . those on the contrary , that have done no evil , are beaten and punished : at last when the assembly is ready to break up , and the devil to dispatch them , he publisheth this law with a loud voice , revenge your selves or else you shall dye , then each one kissing the posteriors of the devil ( a sweet bit no doubt ) returns upon their aiery vehicles to their habitations . these meetings are made commonly towards midnight , when the earth is covered with darkness ; yet cardan writes , that a friend of his , a bookseller , returning from alemagne , where he had newly been , saw several assemblies met near a mountain , both wizards and witches dancing , some on horseback , some on goats , others on dragons , some on other phantasms , but drawing n●…er within a stones throw , they all vanished and were no longer seen . the places of these meetings are in some desart , either in a fair plain , or under some large tree , of which pomp. mela writes , that on the side of the mountain atlas in mauritania , are seen by night certain lights , and noises are heard of cimbals , and almost all sorts of musical instruments , which in the day time cease , and the phantasms vanish , and disappear . solin and olaus affirm the same , that the shepherds living neer this place are often frighted by the troops of spirits that go dancing and brawling toward this mountain , esteem'd by the common people to be aegyptians . valderama speaks farther concerning these meeting places , which ought in no wise to be omitted , that by t●…e new castle belonging to the earle of francesquin , he saw under a high chesnut-tree , hard by a little wood , a circle of the breadth of twenty foot , being made so round , that it seemed to be made by a geometrical compass , where he imagined these witches and spirits to have been ; and what most astonished him , was that upon this round circle grew no flower nor grass , although in the middle and round about abundantly . suspecting therefore that the earth was consumed by the quality of some ill humour , which hindred the herbs to grow , he caused it to be dug up and diligently lookt upon , but found the earth of the very same quality and goodness with the rest ad joyning . paul grillaud , a most famous doctor of the law , reports that a certain pesant had a wife accustomed to go to such meetings , with her other companions , which her husband suspecting , often taxed her with it , which still she denyed as obstinately ; till at last resolving to know the truth , he feigned himself , one night , drunk and in a sound sleep , which hapned to be the time she was advised by her spirit to go to the assembly . so that looking round about her that all things were sure , her doors fast and her husband to appearance dead drunk , she retired into a private corner of the room , strip't her self naked , and ano●…ted her body : then in an instant as if she had wings , she flew up the chimney . this her husband perceiving , rose and hid the box of oyntment , till the next morning ; when examining her where she had been that night , he could neither by fair nor foul means bring her to confess , that she had been out of the house , till ●…hewing her the box of oyntment , see here , said he , the witness that will so convince thee , that thou shalt be no longer able to deny thy wickedness ; and unless thou resolve to tell me immediately , whither and by what means thou wen●…'st , expect not to go out of my hands alive . then did he w●… , ●…mbling at her husbands threats , an●… convicted of what she had done , confess the truth , and all the things committed in their impure society ; above all , she se●… forth the pleasures of it with such cunning fla●…tery , that the lusty young pesant had a mind presently to be partaker of those delights , and promised her pardon for what she ●…ad done , if she would conduct and bring ●…im also to the place . this she promised willingly , and the time being come , after she had asked leave of her spirit to bring her husband with her , she caused him to strip himself naked as she was , and both being anointed , they mounted , the spirit attending on them in the form of a sheep , which flying softly through the air , carryed them to the designed meeting place . the poor man seeing so many men and women so richly cloathed ( as to him they appeared ) such preparations for a feast , such strange musick , and so many lighted torches around him , stood long time amazed . but at last after they were all set at the table by the commandment of the devil ; the country man not loosing time , but finding the meat unsavoury and without ●…ast ( for according to the proverb , the devils were the cooks ) he began to ask for salt , and at last a spirit waiting there in form of a youth , brought him some , which receiveing , he said , god be praised for this good salt. at which words , in a moment , the table , meat , servants , guests , men and women , musick , lights , spirits , and all vanisht away from ●…im , who found himself next morning naked in the countrey of bene●…ent under a great walnut-tree , almost a hundred miles from his own home ; whither with must distress at last became , accused his wife and many o●… of the company , who after confession on the rack , of their profession , were afterwards burn●… . it is reported by the same author of another witch named lucresse , that being carryed away from her house towards a meeting place , on the sabbath , when the bell was ringing to mattins , the sound of the saints-bell did so affright the devil , that he let her fall in a place thick with brambles and thorns , where the next day she was found in pittyful plight , and accused , but what became of her afterwards the devil knows . chap. iii. of persons bewitched . antonius sucquetas knight , o●… great fame in flande●…s , had besides three lawful children , one bastard who marryed a wife at brage ; this woman a little after her marriage continually vexed with an evil spirit , that wheresoever she was , even from among the company of chast matrons , she was snatcht away , and was drawn from the table or seat where she was , and thrown into this or that corner ; notwithstanding , all that were present did what they could to hinder it . all this happned without any hurt to her , which many were perswaded was caused by some witches means , that envied her , or loved her husband who was very beautiful : to be short , while she was thus tossed too and fro by the evil spirit , she was at last with child ; and when her pains began to come upon her , and she had sent the maid who was then alone with her , to fetch the midwife ; the witch suspected before to be so , came in and performed that office privately , while the gentlewoman by reason of her extraordinary pains was in a swoun . afterwards when she came to her self , she found h●…r self delivered , but the child could no where be found , which caused great astonishment . but the next morning , she found her child by her in the bed in swadling-cloaths , which for some time she suckled , till at last it was taken one night from her side and never after heard of . in the year ( saith langius ) , in a certain village called fugestal , a country man by name ulricus neussesser was cruelly tormented with strange pains in his body ; insomuch that when he despaired of all other remedies he cut his own throat . about three days after when he was to be buryed , eucharius rosen of uveissemberg and many skilful p●…rsons anatomised the body , and found in his ventricle , a rough and hard peice of wood , four knives and two peices of iron , all being about a span long ; there were also seen round bundles of hair , and things that could never en●…er into a living man , but by the deceit and subtilty of the devil . to this purpose it is also related of a servant to a noble man of the castle of bontenbrouch , that all the time he was bewitched , he vomi●…ed nails , pins , needles , and strings ; and being asked concerning it , he said t●…at a certain woman met him one day & breathed upon him , from which time he became thus troubled . but afterwards when the evil spiri●… left him , he confessed that there had no such thing hapned to him but that the devil made him say so , and that those he voided as needles , pins , and the like , came not from his stomack , but were put into his mouch by the devil . wierus in like manner writes of a horrible vexation of certain n●…ns at ●…verketes bewitcht as 't was thought on this manner . a certain old woman had one day restored some salt to these nuns of whom she had borrowed , and besides what was due , gave as much more . after which restoration , there was often found about their chambers a white substance in form of salt , no body knowing by what means it came thither . then was there often heard in the night , a voyce groaning and desiring help , but when they came to the place whence it proceeded , thinking it had been one of their companions that implored their aid , they could see nothing . sometimes they were pulled by the feet out of the bed , otherwhiles so tickled on the souls of their feet , that they w●…re ready to dye with laughing ; some had peieces of their flesh nipt out , and all were tormented in some part or other , vomitting a black and acid humour , so strong that it fetcht the skin off their mouths . one time when their friends were come to see them , they were lifted up from the ground , notwithstanding , all resisted , some fell down as dead , some walked on their hams as if they had no legs , others would run up tree●… like cats : and the abbess her self , while she was talking to the lady margaret countess of burens is concerning these things , had a peice of flesh pulled out of her thigh ; the wound was of colour , what we call black and blew in relation to bruised flesh , and was afterwards cured . these outrages of satan , lasted for three years , but concerning the end i find no mention . one thing only more is remarkable of these nuns , that if at any time they were hindred from beating and striking each other , they were hugely tormented inwardly : if by the desire of their friends , they went to pray , their tongues were tyed , nor could they seriously attend to any good thing . but when they talked concerning idle or lascivious sports , they were much refreshed and recreated . it happened in the year . at the town of levensteat under the duke of brunswick , that a certain maid , by name margaret , the daughter of one achils , about the age of twenty , was making clean a pair of shoes of her sisters with a knife , whose sheath lay by her with another in it , at which time an old woman came in asking the maid how she did , for she had been sick of a fever , and hearing her answer went out of the house immediately ; when the maid had done her work , she looked for the other knife and the sheath , but could find neither ; so searching very diligently , she saw at last a great black dog under the table , which she beat away , hoping to find the knife under him ? but the dog seemed very angry , and grinning with his teeth , leapt over the hatch of the door and ran away . the maid presently began to be giddy , and a chilness seemed to come from her head , all over her body ; in the end she ●…ell in a swoun , and continued , as if she had been dead three dayes ; then she began to come again to her self , and being ask'd the reason of her distemper , answered that she was sure the knife that she had lost was in her left side ; and although her parents and friends judging her thoughts proceeded from melancholly , hunger , and the like , gave no credence to her words : nevertheless she still persisted in affirming of them , grieving the more to hear every one contradict and think that impossible , of which she was sure . at length after three months , there appeared , on the left side , a little above the spleen , a swelling , about the bigness of an hens egge , which according to the change of the moon increased and decreased ; then said shee , hitherto you have contradicted me alwayes , but i hope you will now beleive what you see , and pressing hard upon the swelling , a great quantity of matter gushed out , and th●… knife's end appeared in the rupture . the maid would ●…ave pulled it out , but her friends hindred her , and sent immediately for the dukes chyrurgeon of the castle of u uolffenbuttle , who first sent a minister to her to comfort her , and instruct her in god's word , for as much as she had been troubled by the devil ; and on the next day , which was sunday , he opened the flesh and took out the knife , which was the very same that was lost , being only consumed a little about the edge . hector boethius gives us an admirable relation concerning king duffus , that he fell into a great malady , yet not so greiveous , as it was hard to be known by the best physitians of that time ; for without any signe of bile , phlegme , or the redundancy of any evil humour , the king was grievously tormented every night with perpetual watchings and continual sweatings , and found but very little ease in the day-time ? his body wasted away by degrees , his skin grew hard and close , shewing to the beholders both the veins , nerves , and situation of the very bones . nevertheless by the regular motion of his pulse , it was manifest that nothing of his radical moisture was wasted , and the colour of his lip , cheeks and ears , still remained vigorous and temperate , and his appetite was no way abated . these good signs in a languishing body , and one that was afflicted with much pain , the physitians much admired ; and when by all their art they could neither cause him to sleep , nor make his sweating cease , but that the king grew worse and worse to both , they desired him to be of comfort , for it might be that some physitians of other nations knew the nature of his disease , and could cure it , whom they would send for , by which means he might recover his health . but by this time there grew a strange rumour amongst the common people that the king was bewitched , and that his disease proceeded not from any natural cause , but by the magick art of certain women living at forres a city of moravia , who used those means to the destruction of the king. this report soon came to the kings ear , and least the witches , hearing they were discovered , should make their escape , there were men sent secretly to moravia to enquire concerning this matter : the messengers dissembled the cause of their coming , and under pretence of a league they were to make between king duffus and those of moravia , they came to the city forres , and were by night let into the castle ( for that stood as yet for the king ) here they told the governour donevaldus , what the king had commanded them to search , and desired his aid and assistance in this matter . now a certain young whore ( whose mother was a witch ) one of her lovers a souldier , had learned by what means her mother wrought her inchantments , and had learnt something concerning the kings life and fortune ; this he told donevaldus , and donevaldus related it to the kings ambassadors , and sent for the woman , who was then in the castle , whom he constrained to tell the whole matter , and the manner of her mothers proceedings , and souldiers were sent at night secretly to search the business more narrowly . the messengers came to the witches house , broke it open , and found one of them turning , on a spit by the fire , a waxen image , made by their art like to king duffus : another was reciting certain spels , and pouring leisurely a certain liquor upon the image . they took them both , and brought them to the castle , with the image and the liquor , where being examined the cause of these deeds , they confessed , that while the image was roasting , the king never ceased to sweat , and while they recited their charms , he never slept , and that as the wax melted away , so the king consumed , and would dye after all was spent , as the devil had informed them ; moreover , that they were hired , to do this , by those of moravia . these things so incensed the hearers , that they caused them both immediately to be burnt , with the image ; at which very time , ( as afterwards it was known ) while this passed at forres , the king was eased of his pain , and rested that night without swearing , and the next day his former strength returning , he grew better , and lived long after in as perfect health as ever he had been before this calamity happened unto him . gulielmus malmesburiensis monachus , writes in his history , that there were in the time of peter damion , two old women living in the way that leads to rome , that kept an inn , and that as oft as they had any single passenger , they turn'd him into an ass or hog , and sold him to the merchants ; at last having for their guest a young man , that by fidling and jugling got his livelihood , they turn'd him into an ass , who by the strangeness of his actions ( for his understanding was nothing altered ) drew many passengers to the house , and by this means they gained great custome , and no small advantage ; at last a neighbour of theirs proffered great summs of money for him , and at length purchased him , but with this caution , that he was never to ride him into the water , which for some time was punctually observed : but the ass getting one day at liberty , ran into the next pool of water , where after he had cooled himself a little , he came to his former shape . the like is reported by the inquisiter spranger , of a souldier in the isle of cyprus , who was also turned into an ass , yet his reason remained , and he followed his old companions to their ship ; but supposed to be a real ass was beaten away , and forced to return to the witche , house that had so transform'd him . in this shape he serv'd her three years , till passing one day before a church , he was seen to kneel on his hinder legs , and to lift up them before , at the holding up of the sacrament of the altar ; which action some geneva merchants perceiveing . apprehended the owner , and with torture made her confess how she had inchanted him , and converted him into that form , and to render him the likeness of man again . the witch was burnt at famagoste , and the youth returned to england , affirming that his mind was never so much troubled , but that he knew himself to be a man ; nevertheless his imagination was so deceived by the devil , that he sometimes thought himself to be a beast , and yet had alway this contentment , that he was known by the other magicians and witches to be a true man. chap. iv. of magicians and negromancers . cornelius agrippa the great magician , going one day out of town from louain where he dwelt , left the keyes of his study with his wife , charging her strictly to let no body go in ; but it hapned so that day , that a young companion of agrippa , a schollar , and having ever had a curiosity to see some of this negromancers books , came to the house , and with much importunity gained the keyes ; then entring the room and viewing the books , he perceived a manuscript of agrippa's amongst the rest , as it were a compendium of them : this he reads , and in short space raises an ill . favour'd devil ; who entring the study , asked what he would have that he call'd him so ; the young man unexperienced , frightned , and ignorant what to say , was choaked by the spirit and left dead on the ground . agrippa not long after returns home , and finds the devil dancing , and shewing tricks upon the house top ; at which , astonished , he goes into his study , and finds the dead body , which he commands his spirit to enter , and carry to the place where the students used to meet ; this being done and the spirit quitting the body , it fell down and was buryed for dead , having some marks only of strangulation about the throat . but not long after the matter was discovered , and agrippa for safty fled to lorrain . there was in the emperor maximilians court , a famous negromancer ( as authors affirm ) who at his command , and promise of pardon and reward , took upon him to shew the shapes of the three great warriers , hector , achilles , and king david , upon condition of silence when they appeared : and the emperor he places in the midst of his magick circle , seats him in his throne , and afterwards reading and murmuring certain charms out of his pocket-book , he desires silence . hector then knocks at the door so vehemently , that the whole house shook , and the door being opened , he came in , with a bright speer in his hand , his eye fiery , and his stature exceeding other mens . not long after in the same majestical postture , came in achilles , looking fiercely towards hector , and often shaking his speer , as though he would have invaded him . thus having thrice passed by the emperor , and made obeysance , they vanished . afterwards came in king david in his crown and princely robes , with his harp in his hand . his countenance was more gracious then that of the other two ; and he passed likewise thrice by the emperor , but wi●…hout reverence to him , and went away . the magician being asked by the emperor , why king david denyed him the respect the other two gave , answered , that all things were subject to his kingdom , for asmuch as christ sprang from him . saint augustine writes of pythagoras , that ( whether by natural magick or some secret agreement with the devil , it is doubted by authors ) he kept a bear of prodigious greatness with him many years , and at last making him swear never to hurt any beast , gave him liberty , and sent him into the woods . the same magician being near tarent , and seeing an ox eating in a field of beans , called to the herdsman to drive the beast from eating the beans . but the surly clown made answer , he might chastise him himself if he would , as he used to whip his boys . whereupon pythagor as making certain magick characters on the ground , and muttering some charms to himself , caused the beast to come out of the beans , as if it had been endued with reason ; and ever after it refused the yoke , and retired to tarent , living among the inhabitants , and taking her food from the hands of men , women , and children . a certain magician at madeburg , was us'd to shew a little horse to the people in the market place for money , commanding it to do many rare things which always it performed . but complaining one day to the people in the end of his shew , that he had got very little , that the times were very hard , and the like , he wisht that he were in heaven : then throwing up the bridle into the air , the horse followed it ; and he , as if he would have stayed it by the tail , was carryed up also : his wife catched hold of him , his maid of her , and all fly up into the air like so many links of a chain . now while the people were looking and wondring at it , a certain citizen came to the multitude , and understanding the matter , affirmed that he met but a little before , the magician going to his inn. to this purpose niderius also reports , that in the year , a certain magician , in england , was seen to mount on a black horse on a sabbath day , and to be carryed away through the air . henry the third king of france , had a brother called the duke of allenzon , who came to england formerly to be a suiter to queen elizabeth , in whose retinue was the valiant busidamboyes who took the dukes part , between whom and the king was a perpetual sued the king , therefore by nature timerous and suspicious , was always afraid of this valiant person , and after his return into france , devised several means to take him out of the way . amongst the rest coming by night out of the louure , he was set upon by seventeen armed and appointed men , ye●… behaved himself so stoutly , that he killed five of them , and made his escape . the king seeing he had mist of him , and that ever after he stood upon his guard , put in tryal another way . for there being a constant report at court that bussidamboyes was in favour with the earl of monsurrous wife , he sent for an italian negromancer , famous at that time , and called ●…riscalino . of him he enquires if he could shew or declare to him , what bussidamboyes was then doing , which the magician after certain conjurations shewed him in a glass , where was bussidamboyes in bed with a lady . hereupon the king sent for his courtiers , amongst whom was the earl of monsorrou at that time , and a●…ked if they knew that lady . the earl much abased , replyed , it was his wife . then said the king , i will have no culckolds to be my courtiers . to which the earl made answer , that to hinder what was done was not in his power , but that it was in the kings , to give him leave to avenge himself , which he earnestly requested . the king glad to be any ways rid of bussidamboyes , gave his assent , and the earl posted away immediately to his own house ; and coming betimes in the morning to his wife , as she lay in bed , offered her the choice of three things , either a draught of poyson , a dagger to kill her self , or to write such a letter as he would dictate to her . the miserable woman terrified with the thoughts of death , consented to the latter ; and , according to her husbands dictating , sent for bussidamboyes , who suspected nothing , to come unto her . in the mean time the earl concealed himself in the house , armed with six more , and behind the curtains in her chamber . bussidamboyes came not long after , and offering to go up stairs in his accustomed manner , was desired by a page , set for that purpose , to leave his spurs and his sword below , because his lady was ill , and the least noise disturbed her . this he did , not mistrusting what would follow ; but as soon he entred the chamber , the lady gave a sign , and all rusht in upon him . nevertheless , being of an undaunted courage , he took the first chair he found , and so behaved himself with that weapon , by reason of his great strength , that he kild two of them ; and then being wounded in divers places , he leapt out of the window into the garden . but fell by misfortune upon a pole that prop't up a vine , and there stuck fast by the breeches , which the conspirators perceiving , ran down and made an end of him there . the negromancer according to the kings promise , had his pardon , and being asked , by the king , how many witches he thought were in his dominions , answered above a hundred thousand which he knew , and of whom he was master . mr. baudovain de ronssey , in his epistles , gives us this relation ; that in ostbrook neer utrect a place in holland , dwelt a certain negromancer , whose servant observing that his master went constantly on certain nights into the stable , and laid hold on the rack , resolved to do the same unknown to his master , and see what would be the event . thus following his master who was gone half an hour before into the stable , and returned no more ; he laid hold on that part of the rack , and was posted immediately , he knew not how , through the aire , till at last he found himself , in a large cave , amongst an assembly of witches . his master astonished and angry at his coming , fearing also least by this means , their nocturnal meetings might be discovered , asked the counsel of the rest concerning him ; 't was agreed upon at last to receive him , and make him swear secrecy . this the poor fellow out of fear did , and promised whatsoever else they desired : at last , when the time of departure came , they resolved he-should be carryed back , because he had sworn to be of the society , and to that end his master took him upon his back ; but in their way through the air , as they came over a lake , his master fearing to be discovered by him , and finding this opportunity , let him fall , hoping therein to have drowned him and stifled him in the mudd ; yet providence permitted not the youth to be drowned , or his fall to be deadly , for the abundance of rushes and sedge , saved its violence , and there he lay with no great harm done to his body . the next day , as he cry'd for help , he was heard by some travellers , and by his voice found , and holpen out ; the occasion of his coming thither being examined , he was conducted to the burgomaster of utrect , named iohn of cullenburg , who making farther inquiry into this extraordinary accident , with intention to prosecute the negromancer , sent for him to the place of his habitation ; but whether advised by his spirit , or warned by the report , he was fled and could no where be heard of . iohn theuteme , canon d' albestan , being oftimes reproached to be a bastard , and that he merited not to be a canon , which belonged only to those of better extract , invited his revilers one day to dinner , and after the table was taken away , asked them if they would see their fathers ; to which they answered they all were willing : then caused he his familiar spirits to appear in their likenesses , one like a cook , another like a groom , a third like a pesant , but his own father came in the form of a canon , cloathed in a long gown , at which sight the company was much amazed , and never after reproached him of his extract , since their own was no more honourable . chap. v. of incubus and succubus's flegon trallian made free from slavery , by the emperor adrian , writes , in his book of admirable things , that philinion daughter to a vintener , fell in love with machates a young forrester , but crost by her friends , took it so to heart that she dyed suddenly after , and was buryed publickly . not long after this sad funeral , machates passing by , came and lay at the house , to whom philinion appeared , being alone in his chamber , asserting she was not dead , but had raised that report to deceive her friends ; insomuch that they both lay that night together , and he gave her towards morning at her departure his ring in token of his love , and in recompence she gave him another : while these things thus passed , a servant that lay in the next chamber , hearing philinions voice , supposed really that her masters daughter was alive , which she constantly affirmed for truth : her master desirous to know the certainty of it , found means to get the young man to stay longer at his house , and caused persons to watch every night in the next chamber ; at last , hearing her voice , they went into the chamber , and ran towards the bed , where she lay , to embrace their daughter : but the spirit said , o cruel father and mother , since you hindred me to enjoy this youth in life , you can expect no kindess from me , and lo now i leave you . at which words the spirit went out of her , and her carcass fell down in the bed . her tomb was immediately after opened , but nothing found there , save the ring the forrester gave her , which the spirit had left . her body was seen , as likewise the tomb , by thousands of people that came to see the truth of this admirable accident . and at last by the councel of the divine hillo , the dead body was carryed out of town and buryed . but machates by this accident was so frightned , that he fell shortly after into despair , and killed himself . another no less admirable history , we find of an incubus , who , in the shape of policrates , was created prince of the aetolians , and was marryed to a young lady of locres , with whom after he had lain three nights , he vanished , and was no more seen by the people . the lady brought forth for her child , a monstrous hermophrodite ; at which her parents being astonished , assembled the people , the priests , and diviners , to consult what should be done with the child , or rather divelish off-spring , and at last it was concluded it should be burnt . but then policrates the father appeared again , in a mourning garment , and , with threats , demanded his son , which being denyed , he rushed upon him , and toar him to pieces , and then devoured all his members , excepting the head , and vanisht . the people resolved to send to the oracle at delphos , to enquire concerning this matter , but the head that was left on the ground , began to speak , and with a loud voice and eloquent oration , informed the multitude of all the evil that 's threatned them , which came to pass the year after in the war they had with the people of acarnania . boethius the historian writes lib. hist. scot. that a young maid , very beautiful , and one that had refused the marriage of many noble persons , fell into strange familiarity with a devil . till at last her big swelling belly declared what she had done , and forced her to disclose the matter to her parents ; how a handsome young man , came constantly by night and lay with her , but from whence , or whither he went , she knew not . her friends though they gave little credence to these words , yet resolved to search into the matter more narrowly ; and about three days after , being informed by her maid that the man was with her , they unlockt the door , and entered the chamber with a great company of lights , and saw by their daughter a most horrid monster , more terrible in shape , then what can be described believed ▪ the beholders of this strange spectacle , all run away , save an holy priest that staid , & began to read st. johns gospel ; and when he came to this passage , the word was made flesh , the evil spirit with a horrid noise , flew away with the window of the chamber . and the woman at the fright , was delivered of a horrid monster , which the midwives , least it might be a reproach to the family , burnt upon a pile of wood immediately . in the year . as the same author affirms , a merchants ship was going to flanders to traffique , when on a sudden , there arose so vehement a storm that the mast was broke , and great damage done to the rest of the tackling ; insomuch that nothing could be expected but present destruction . the master wondring at this unclemency of the air , ( for it was then about the summer solstice ) when he could attribute it to no natural cause , concluded it was rather by some evil spirit . which as he related to the passengers , comforting them , forasmuch as he trusted god would not suffer them to perish by those means of the devil , a pittiful voyce was heard from the bottom of the ship , of one of the passengers , a woman , accusing her self , that for many years she had had familiarity with a devil in mans shape , and that he was then with her , and that she deserved to be thrown into the sea to save the rest from the imminent danger . the minister therefore , was sent down to this distressed creature , who pray'd by her , and after her confession , earnestly entreated her to repent , and ask of god forgiveness for what she had done . this the poor distressed woman no so●…ner began to do , but a black and thick mist , seemed to rise up out of the pump of the ship , and with a great noise , flame , smoak and stink , threw it self into the sea ; after which the tempest ceased , and the ship got safe to harbour . vincentius writes that a certain strong young man well skilled in swimming , was bathing himself by moon-shine in the sea , and that a woman swimming after him , took him by the hair , as if it were one of his companions that would have ducked him : to whom he spoke , but no answer was made ; nevertheless , she followed him to shoar , and the youth taken by the great excellence of her beauty , covered her with some of his garments , and brought her to his home , and not long after , marryed her . but being jeered often by his companions , that he had marryed a phantasm , forasmuch as she would never speak , he drew his sword one day , and threatned he would kill the child she bore , if she would not speak , and tell her original . alas poor man , said she , that loosest a good wife by forcing me to speak . i had remained long with thee , and done thee much good , had i not broken the silence enjoyned me , and therefore henceforth thou shalt see me no more , and then she vanished . but the child grew , and began to use himself much to swim , till at last as he swimmed one day in the sea , many people admiring him , he was taken way out of their sight by his mother . hieronymus reports the like of a monk , invited to uncleaness by a succubus in the shape of a very fair and beautiful woman ; but when went to embrace her , she sent forth a great cry , & as she was nothing in reality , but a meer shade and phantasm , vanished out of his arms , deceiving and deriding the foolish monk that had , by his lust , rendred himself like the horse and bruit beasts , without understanding . chap. vi. of familiar spirits , goblings , and pharies . gilbert writes in the eight book of his narrations , that a young gentleman of lo●…rain , of a good family , but corrupted by ill company , frequenting often ordinaries , and such like houses of debauchery , was one day walking in the fields melancholy by himself , for want of money . to whom a spirit appearing in mans shape , asked the reason of his solitariness , profering to do him service in whatever troubled him , providing he would stedfastly believe all that was in a little book he would give him , and swear never to open or shew it to any body . this when the young man had promised , the other produced a little book in his left hand , and shaked . crowns out of it into his right , bidding the young man do the like , who produced the same effect . but at last when he wanted for nothing , being overcome with curiosity , he resolved to see what was contained in it ; and opening it , he saw in the midst a round circle , divided with certain lines in form of a cross , on which was painted a horrible face of a devil . at this sight the young man was so frighted , that his eyes became black , and his brains turned , that he thought to have some heavy load on his shoulders . he was forced therefore to confess the matter to his friends , who perswaded him to through the book into the fire , which although there was nothing in it but paper , yet remained an hour in the fire before it consumed . a certain souldier travelling through marchia a country of almaigne , and finding himself weary in his journey , abode in an inn till he might recover his strength , and committed to his hostesses custody , certain money which he had about him . not long after , when he was to depart , he required his money , but the woman having consulted with her husband , denyed the receit , and return thereof , accusing him also of wrong in demanding that which she never received : the souldier on the other side fretting amain , accused her of cousenage ; which stir when the man of the house heard ( though privy to all before ) yet dissemblingly took his wives part , and thrust the souldier out of doors : who being throughly chafed with that indignity , drew his sword , and ran at the door with the point of it : whereat the host cried , theeves , theeves , saying that he would have entered his house by force , so that the poor souldier was taken and put in prison , and by process of law , to be condemned to death : but the very day wherein this hard sentence was to be pronounc●…d and executed , the devil entred into the prison , and told the souldier he was condemned to dye ; nevertheless if he would give himself body and soul to him , he would promise to deliver him out of their hands : the prisoner answering , said that he had rather dye being innocent , then be delivered on such conditions : again , the devil propounded to him the great danger his life was in , and also used all cunning means possible to perswade him . but the other resolutely withstood his temptation , that at last he promised to revenge him of his enemies for nothing ; advising him moreover to plead not guilty , to declare his innocency and their wrong , and to entreat the judge to grant him one that stood by in a blew cap , to be his advocate : the souldier accepted this offer , and being called to the bar , and indicted there of fellony , presently desired to have his attorney , who was there present , to plead for him : then began the fine and crafty doctor to plead , and defend his client very cunningly ; affirming him to be falsly accused , and unjustly condemned , and that his host did withhold his money , and offered him violence : and to prove the assertion , he reckoned up every circumstance in the action , yea , the very place where they had hid the money . the host on the other side stood in denial very impudently , wishing the devil might take him if he had it : at these words ( for the subtil lawyer waited for this advantage ) the devil laid hold on the host , and carrying him out of the sessions house , hoisted him into the air so high , that he was never after seen or heard of . a gentleman neer the city of torga , who got his living by ro●…bing and ranging the fields , met one day with a spirit in form of a horseman , who saluted him , and profered him his service : the other accepting of it , made him his groom , and ever when he went out , gave him special charge of a certain horse which he esteemed very much of ; the devil finding he could never please his master , concerning this matter , and that , notwithstanding , all his double diligence , his master never thought him well enough look't after , took the horse one day when ●…is master was abroad , and carryed him to the top of a high tower , & put his head out of the window . the horse seeing his master , come home , began to neigh and stomp , as though joyful of his return , but the servant never came again to fetch him down , and left all the neighbourhood in great admiration . froissard reports that a certain priest going to law with a parishioner , was cast by him ; and , that resolving not to stop there ( for he had skill in magick ) he raised a spirit , whom he sent to torment him , upon promise of such a reward . the spirit posts immediately to the gentlemans house , and there by his noise and the pranks he play'd , soon manifested what he was . the gentleman upon this strange vexation , got his neighbours , good religious men , to watch with him , and when at midnight the spirit came , it was resolved he should speak to it . the devil according to his agreement with the priest , never mist his hour , but came as he used to do that night , throwing the chairs and stooles up and down the house , making a noise and great disturbance . whereupon the gentleman boldly asked in gods name , what he was . ah quoth the devil , and laught , do you not yet know that i am a spirit ? yes said the gentleman again , but who sent thee hither ? the priest , said the spirit , because thou overthrewst him at law , and hath promised me also ten crowns for my pains . away said the gentleman for shame , art thou so bare as to serve such a pittyful rascal for so little money ? i will give thee forty crowns to serve me , and all thy business shall be , only to bring me news from all parts of the world. i 'le do 't , said the devil , but if ever you desire to see me , you shall certainly lose me . thus did this gentleman know , before any post could come , of all the transactions in the world , and had news from the remotest parts of it : insomuch , that he began to be sought after by every one for news , since nothing in the whole world was done , of which he had not intelligence . but at last perceiving this familiarity would bring him into the trouble and strict inquiry of the law ; and fearing least the spirit might shew him some slippery trick for his forty crowns , he resolved to put him away . and thereupon , the next time he came , artan , said he , ( for so the spirit called himself ) since thou hast been so punctual hitherto in thy service , i would now ●…ain see thee in some shape or other . you shall , replyed he , and the first thing you see upon the floor of your chamber to morrow morning , shall be me . the morning being come , the gentleman lookt on his floor , but could see no body . wherefore when he heard the spirit next , did you not promise , said he , to appea●… to me in some shape this morning in my chamber ? well , and did you not see , reply'd the devil , two straws tumbling over each other , that was i. but i minded them not , said the gentleman , and have not as yet seen thee as i desire . mind better then answered he , and the first creature you see to morrow out of your window , shall be me . so the next morning , when the gentleman rose to the window , he could see nothing in his yard , but a great , leaner and uglier sow , then can be described , insomuch that calling to his servants , he commanded them to hunt that ugly creature out of the yard , which as they were doing , it vanished in a tempest , and the house was troubled no more . olaus relates , that a gentleman passing by a forrest with his servants , was belated in the way , and forced to stay in the woods all night , having nothing to eat ; at which he said merrily to his retinue , would sir hubert of whom so many stories pass , would provide us some food in this solitary wood. which words , he had no sooner spoken , but a great wolfe rushed by them , and returned immediately with sheep on his back , which he let fall in their sight , and vanisht ; leaving them to dress the meat the devil had sent them . alexander ab alexandro , writes , that a monk of the monastery of ardens , going early in the morning through the forrest to a town thereby , overtook a man of a stern countenance , loose kind of vesture , and very tale stature , with whom he travelled , till at last they came ●…o a great wash ; where the man profered the monk , being a religious person , and of lesser stature , to carry him over on his back . the monk gl●…d of this profer , got up ; but casting his eyes down toward the water that was very clear , and seeing his porters feet , of a strange and deformed shape , he blessed himself with the sign of the cross ; at which the devil hasted so fast away in a whirlwind , that it toar up a great oak by the roots ; which gave the poor monk cause to think that if he had not in time perceived the devil to be his porter , he should have been stifled in the waters by him . fincelius reports , that in the year . a certain gentleman to torment a poor tenant that owed him rent , commanded him with threats , to bring to his house that night for fuel ( it being the christmas tide ) a certain great oak out of such a wood , which if he failed to do , he would turn him out of his house . the poor man , although the thing was impossible , nevertheless , to shew his willingness , went with his ax towards the wood , much afflicted at the hard commands of his lord. thus as he is going , he is overtaken by a tall man , that having asked his grief , profers him his help in the matter ; the poor man over-joyed with his courtesie , questioned not the means , but went with him to the oak , and was now preparing himself for the work , by pulling off his doublet and breeches . but the other contrary to his expectation , takes the vast oak in his arms , and pulls it up by the root , and laying it on his shoulder ( for 't was as easy to be carryed , as pul'd up ) he brought and threw it down into the gentlemans yard ; where afterwards it became so hard , that it could never be hewn in pieces with axes , nor burnt with fire , but remained a lasting monument in that place . i judge there is none so ignorant of the manners and fashions of his neighbouring countryes , but knowes they are far different , and in some manner how they differ . i shall leave it therefore to the judicious reader to suppose in his fancy , a countrey man of france , in his wooden shoes , leather doublet , and high crown'd hat , his syth on his shoulder , bag and bottle at his waste : which things , though in england , have nothing admirable , yet in persia , mosco●…y , and the like forreign nations , the whole habit will seem most strange and wonderful . such a poor countrey fellow going to a peice of ground two or three miles distant from his own habitation , to mow , is overtaken by a man on horseback , whom taking for no other than some countrey man , he fell into discourse with him concerning his journey , so that at last being both to go the same way , the other profered him the use of his horse , to ride behind him , which the honest mower willingly accepted of ; but being well seated , and thinking now to have proceeded in his journey , he is carryed through the air with such swiftness , that the astonishment gave him no time to speak , and fear made him hold fast to the other . thus passed they over many towns and countreys , till at last coming over the market-place in turky , good god , said he , what people are these , and whither am i going ? the spirit confounded at the holy name , let him fall in the midst of the multitude , but by reason of the great store of tents , and clothes that kept the commodities from the scorching heat of the sun , the vehemency of his fall was abated , and in short space he came again to his sences . by this time an infinite number of turks were assembled in a ring around him , but a great distance , for some supposed him he was a god dropt from heaven ; others that saturn the heathen deity of time with his syth on his shoulder , was come to hide himself again on earth ; others interpreted it that time was ceasing to be , and that the world was now at an end : in brief , all were amazed , as you may imagine , as well at each particular part of his habit , which was wonderful , as the strangeness of his coming being no less admirable . yet still their astonishment increased , to hear him speak in a strange dialect , but he thinking they could not hear him , approaches towards them ; on the other side fear still makes them to recede . by this time news of this rare accident came to the grand seignior , and interpreters were sent , to know the matter perfectly ; which being done , he was sent back to france by the ambassadors means , then residing in turky , that the king and all the world might be certified of what had happened . siarra a spaniard , left in his manuscript what is wonderful to relate , concerning spirits in america , that when the spaniards began their conquests in that place , certain of them chased a great liou , with their guns and swords ; and when they thought they had shot him , and that he fell down dead , and were going to cut off his head , he vanish'd in a strong wind that beat them all back ▪ some yards , but without great damage . another spaniard being alone , thought he met with a foul black moor , and discharged at him , but the moor came running upon him with fingers open like to the laws of a cat , which caused him to trust no longer to his weapon , but to call on god for help , at whose name the foul fiend vanish'd . six other spaniards seising upon a young moor , near to a mountain , that seemed to cry , and be almost starved , threatned him , to see if he would confess of any thing that was left by the enemy and hid ; whereupon he brought them to a concavity in the mountain , and bid them follow him and he would shew them great treasures , two of the company were so bold , but before they were gone far in , the rest heard a pittiful noise , and none were so fool-hardy as to venture after them ; from which time the place is called to this day the devils den. the next delusion the devil put upon them , was about a fortnight after , but despairing of his former practises , he now assumed the shape of a spaniard , exhorting some fifty more to follow him , and he would go to the top of an hill and spy the enemy ; where as soon as they were come he vanished in a strong wind and smoak , dispersing and throwing them all down the hill , to the loss of seven , and much hurt to the rest : this , saith the author , was evident in the sight of part of our army , and forced beleif from those that before gave no credit to what particular persons often related . yet what is more admirable , is this , that as siarra and his comrade were one day travelling together , a little blackamoor of exquisite shape , addressed himself to his companion , desiring he would take him to wait upon him ; this he spoke with such a grace , beyond what could be expected from any moor , that by siarra's perswasions , the other took him for his servant . now whatever his master set him about , he did it with most admirable speed and diligence , insomuch that haveing left a knife one day four or five miles off , where the army last encamped , he would send the boy for it , to whom siarra said , this is indeed a task for the devil himself ( at which words he remembred afterwards the boy to be very attentive , and his eyes to sparkle ) and it were as good to seek a needle in a field of hey ; therefore trouble not your boy about it ; nevertheless the boye 's forwardness incited his master to send him for it , and as though he had wings he went presently out of their sight , returning again in short space with the knife : at which so speedy arrival , his master expected he should have been breathless , but he skipped and jumped as it were for joy that he had pleasured his master . another time about five hundred moors rising out of an ambush , set upon a party of fifty spaniards whereof siarra and his companion were two , yet for all their number , contrary to the spaniards expectations , the moors ran away , terrified at something , whereof the spaniards were wholly ignorant , who dared not to follow least they should bring themselves into some unknown treachery . many such like services did the young blackmoor to siarra and his companion , the last was as followeth . as these two with four more were travelling up a certain mountain , to view the subjacent places , they perceived a man of prodigious stature , walking up and down very melancholy , who often cast such terrible looks upon them , that as well by a certain fear caused by the extenuation of the air , when spirits are near , as by a conception they had that he was so , they were much astonished and afraid ; whereupon the young blackmoor that served siarra's companion , ran towards him , and kneeled down , and as it were entreated him , whereupon he immediately flew up into the air out of their sight . this caused greater astonishment , then what ever had hapned before , and therefore his master never left examining his boy what he was , till at last , he confessed after this manner . i am , though otherwise i have appeared to you in form of a boy , a spirit of this region , subject to the great master agnan , whom you just now saw ascend into the air , after he seemed to bewail the loss of his people , and his worship which the spaniards have destroyed ; he was certainly come to do you mischief , as formerly he had done to some of your company , but my intreaties disswaded him , having told upon what account i served you ; nor shall any of his ministers torment you as long as you stay in this place , as you may beleive by what is already past : for when the five hundred set upon you , i caused above a thousand spaniards to appear before their sight , which was the cause of their suddain flight . now the reason why i serve you ( for according to the charge laid upon me ; i was to declare it , before i left you ) is , because you spared formerly a moor whom you took with your own hand in flight , a tall person , with a hawks nose ; the same was a priest to our great master , and had a spirit granted him , to attend on him ; by his charge i was sent to protect you , as long as you stay in this countrey , for the favour you shewed him in sparing his life . having thus said , he ran a little from them , and beating the ground thrice with his foot , he was carryed into the air out of their sight . not long after , as they returned to spain , a great storm arose , during which , it was so dark that none of the heavenly light appeared , and all hopes of safety were taken away , till at last siarra perceived as he thought , the young moor in the shrouds , after which that dismal storm ceased , and their voyage became calme and pleasant . pharies . of pharies also those little mimick elves , that appear alwayes very small of stature , and busy themselves chiefly in imitating the operations of men ; we read in georgius agricola that great searcher of subterraneal mines , that they appear frequently in those places whence precious metals are dug , and from their manners are called cobali , or imitators of men ; these seem to laugh , to be cloathed like the workmen , to dig the earth , and to do many things , that really they do not ; mocking sometimes the workmen , but seldome or never hurting them . the latins have called them lares and larvae , frequenting , as they say , houses , delighting in neatness , pinching the slut , and rewarding the good housewife with money in her shoe . siarra hath left us this notable relation , that there lived in his time in spain , a table and beautiful virgin , but far more famous for her excellence at her needle ; insomuch that happy did that courtier think himself , that could wear the smalest piece of her work , though at a price almost invaluable . it hapned one day , as this admirable semstress sate working in her garden , that casting aside her eye on some fair flower or tree , she saw , as she thought , a little gentleman , yet one that shew'd great nobility by his cloathing , come riding towards her from behind a bed of flowers ; thus surprised how any body should come into her garden , but much more , at the stature of the person , who as he was on horseback exceeded not a foots length in height ; she had reason to suspect that her eyes deceived her . but the gallant spurring his horse up the garden , made it not long , though his horse was little , before he came to her : then greeting the lady in most decent manner , after some complements past , he acquaints her with the cause of his bold arival ; that forasmuch as he was a prince amongst the pharies , and did intend to celebrate his marriage on such a day , he desired she would work him points for him and his princess against the time he appointed . the lady consented to his demands , and he took his leave , but whether the multitude of business caused the lady to forget her promise , or the strangeness of the thing made her neglect the work , thinking her sight to have been deceived , i know not ; yet so it fell out , that when the appointed time came , the work was not ready . the hour wherein she had promised the phary prince some fruits of her needle , hapned to be one day as she was at dinner with many noble persons , having quite forgot her promise , when on a suddain casting her eye to the door , she saw an infinite train of pharies come in : so that fixing her eyes on them , and remembring how she neglected her promise , she sate as one amazed , and astonished the whole company . but at last the train had mounted upon the table , and as they were prancing on their horses round the brims of a large dish of white-broth , an officer that seemed too busy in making way before them , fell into the dish , which caused the lady to burst into a suddain fit of laughter , and thereby to recover her sences . when the whole phary company was come upon the table , that the brims of every dish seemed fill'd with little horsemen , she saw the prince coming towards her , hearing she had not done what she promised , seemed to go away displeased . the lady presently fell into a fit of melancholly , and being asked by her friends the cause of these alterations and astonishments , related the whole matter ; but notwithstanding all their consolations , pined away , and dyed not long after . 't is reported likewise of a countrey girl , being sent out dayly by her mother , to look to a sow that was then big with pigs , that the sow alwayes stray'd out of the girls sight , and yet alwayes came safe home at night ; this the maid often observing , resolved to watch her more narrowly , and followed her one day so close , till they both came to a fair green valley , where was layd a large bason full of milk and white bread ; the sow having eaten her mess , returned home , and that night pigg'd eleven pigs , the good wife rising early the next morning to look to her beast , found on the threshold of the stye ten half crowns , and , entring in , saw but one pig , judging by these things that the pharies had fed her fow and bought her pigs . a certain woman having put out her child to nurse in the countrey , found when she came to take it home , that its form was so much altered , that she scarce knew it ; nevertheless not knowing what time might do , took it home for her own . but when after some years it could neither speak nor go , the poor woman was feign to carry it with much trouble in her arms ; and one day a poor man coming to the door , god bless you mistress said he and your poor child , be pleased to bestow something on a poor man : ah ! this child , reply'd she , is the cause of all my sorrow , and related what had hapned ; adding moreover that she thought it was changed , and none of her child . the old man , whom years had rendred more prudent in such matters , told her that to find out the truth , she should make a clear fire , sweep the hearth very clean , and place the child fast in his chair that he might not fall before it ; then break a dozen eggs , and place the four and twenty half shells before it , then go out and listen at the door , for if the child spoke it was certainly a changeling , and then she should carry it out and leave it on the dunghil to cry , and not to pity it , till she heard its voice no more . the woman having done all things according to these words , heard the child , say , seven years old was i , before i came to the nurse , and four years have i lived since , and never saw so many milk-pans before . so the woman took it up and left it upon the dunghil to cry and not to be pittied , till at last she thought the voice went up into the air ; and coming out , found , there in the stead , her own natural and wel-favoured child . chap. vii . of specters and phanthasms . the history of milan gives credit to an adventure very notable , which hapned to two merchants passing through the wood of turin to go to france , who met with a spirit in form of a man of tall stature , who called after them , saying , return , return back again , and go to louys sforce , to whom you shall give this letter from me . then they asked him who he was , to which he answered ; that he was galaas sforce his brother : now galaas sforce , had been dead long before . the merchants therefore much astonished , promised to do his commands , and went back to milan to the duke , to whom they presented the letter . the duke thinking it a cheat and illusion , put them in prison : nevertheless , because they persisted still in affirming the truth of it , the senate was assembled , where much dispute passed , touching the opening of this letter ; at last there was none but galeas viscount , that dared to lift up the seal and read what was written therein . o louys , take heed to thy self , for the venetians and french , joyn together against thee to thy hurt , and will utterly destroy thy race ; nevertheless , if thou wilt give me three thousand crowns , thou shalt see the matter reconciled , for i will avert thy sad destiny . farewell . but the duke could by no means be induced to believe this , which afterwards did truly come to pass . by lovys , the eleventh king of france , who sent him prisoner to his kingdom . marsilius ficinus , as baronius relates , made a solemn vow with his fellow platonist , michael marcatus ( after they had been pretty warmly disputing of the immortality of the soul , out of the principles of their master plato ) that whether of them two dyed first , should appear to his friend , and give him certain information of that truth ; ( it being ficinus his fate to dye first , and indeed not long after this mutual resolution ) he was mindful of his promise when he had left the body . for michael marcatus , being very intent at his studies betimes in a morning , heard an horse riding by with all speed , and observed that he stopped at his window ; and therewith heard the voice of his friend ficinus crying out a loud , o michael , michael , vera , vera sunt illa . whereupon he suddenly opened his window , and espyed marsilius on a white steed , whom he called after , but he vanished in his sight . he sent therefore presently to florence , to know how marsilius did ; and understood that he dyed about that hour he called at his window ; to assure him of his own , and other mens immortality . dionysius , the siracusian tyrant , a little before his death , saw as he sate in his house , molested with some troublesome thoughts , a filthy and ugly specter , brushing and cleansing his palace , from which fear he was not free , till he dyed . marcus brutus likewise , when he was meditating something against octavius , and antonius , in his chamber by a candle in the night , heard somebody come into his chamber , and looking about to see if it were any of his domestick servants , saw a great and deformed specter in shape of a man. nevertheless , not much frighted at the sight , ●…e asked him whether he were a spirit or a god , or what he would have . i am said he , thy evil genius , and i 'le meet thee at philippi . to whom brutus again , as a true and valiant roman , i 'le meet thee there . then having inquired of his servants if they had let any such person in , and finding they had not , he began to doubt of the success of that war , as afterwards it hapned , where again this genius met him . alexander ab alexandro ; writes an admirable history of a gentleman that had newly buried his friend , and returning to rome , lay at an inn by the way . where being alone and awake , there appeared to him the phantasm of his deceased friend , pale and wan as when he dyed ; whom when he saw and could scarce speak for fear , he asked at last what he would have . but the specter returning no answer , seemed to pull off his cloaths , and came to ly by him in the same bed . the other being extreamly frighted , gave way to him , who perceiving he accepted not of his company , lookt upon him with a stern countenance , and having drest himself departed . the other out of exceeding fear , fell extreamly sick , affirming for truth , that the feet of this phantasm were as cold as ice . a gentleman of naples travelling in the road , is reported to have heard the voice of a man imploring and desiring help ; and that going to the place , he saw a terrible specter beating a young man , but by his prayers , caused him immediately to vanish . afterwards he brought the young man to his house , and although it were long before he came to himself ( for the phantasm ever appeared before him ) yet at last he confessed many great crimes that he had most wickedly committed . the like , we read of a youth of mean parentage amongst the gabis at rome , that going thither , and meditating some treachery against his parents , met the devil in his way , in shape of a man ; so that falling into discourse together , they came to the same inn and lay together that night . but when the other was a sleep , his cursed companion laid hold on him to strangle him , but that the other awaking , began to pray to god for help , at whose name satan made such hast to be gone , that he broke through the top of the house ; by which fear the youth afterwards changed his evil intentions , to an honest and religious life . a rich gentleman , that lived thirteen miles from goi●…is , had made a great feast , and invited his friends , but they came not . whereat being extreamly incensed , come , said he , all the devils that will , since my friends are so unworthy . and immediately after , came in many goblings , as it were , in the several habits of merchants , and gentlemen , forreiners , who were kindly welcomed , and sate down to table . but stretching forth their fingers like cats claws , they were perceived indeed to be demons ; and the gentleman making some invocation to god ( as people in fear naturally use to do ) they all vanished , but so perfum'd the room , that few guests ever came into it afterwards . sabellicus writes for a true and admirable relation , that a secretary of lewis alodiser lord of i●…ole , travelling to ferrara , met in a valley between two great hills a phantasme in shape of lewis's father , who dyed and had been magnificently buried not long before , appearing on horsback , and with a hawk on his fist , as it was his custome when he went a hunting in his life time . this specter charged him to return presently to his son and tell him , that he should come the next day and meet him in that place , for he had matters of great importance to discover to him : the secretary through fear and obeysance went back to imole , where he related what had hapned : but lewis , whether he feared some ambush in that place , or credited not the relation , would not go in person , but sent another in his name to see what the spirit would declare : the ambassador being arrived with the secretary at the place , the same shadow appeared to them , complaining greatly of the prince that he would not come himself , and hear what he dared not to reveal to any other . nevertheless , he commanded them to return , and tell their master , that before two and twenty years , specifying the month and the day , he should lose the government of that place . the time being come , lewis stood upon his guard , remembring the threats pronounced by his fathers ghost . yet notwithstanding , all his preparations , that year , that month , and day , the souldiers of philip duke of milan , passed the trenches , scaled the walls , and obtained the town , and took him prisoner . cardan relates , that a friend of his , going in a dark night from milan to galerat , saw a strange apparition of fiery spirits , who inform of pesants , ran behind him in the way upon a fiery cart , crying with a loud voice , take heed , take heed ; and although he spurred his horse , and made all the hast possible , yet they were still at his back : till at last , when he came to st. lorences church , which is without the castle-gate , he recommended himself to god , and presently he thought he saw those pesants , with their burning cart and oxen , swallowed up in the earth . after this , it was observed , that the inhabitants of galerat , were tormented that year with a cruel plague , and other great afflictions . p. matthieu historiographer to henry the fourth king of france , writes , that in the year . as that king was hunting in the forrest of fountainebleau , a great cry of hounds and huntsmen , was heard at half a miles distance ; which sometimes again , as they drew neer a wood , seemed to be within twenty paces of them . whereupon the king commanded the earl of soissons to set spurs to his horse and see what it was , believing that there was none so bold as to meddle with his game , or hinder his pastime . the earl of soissons went , and still heard the noise , not perceiving whence it came , till a tall man in black presented himself in a thick mist , crying , do you hear me ? do you hear me ? and suddenly vanished . at which words , the stoutest of them , resolved to leave off hunting for that day , wherein nothing but danger and fear was expected . now although fear commonly ties the tongue , and freezeth the words , nevertheless , they related this matter , and have caused it to be inserted in the history of that king ; which many would think to be a fable of merlin or urgand the unknown , if the truth affirmed by so many persons of credit , and seen by so many judicious eyes , had not put away all doubt . there is a history no less admirable , of a merchant of sicely , that travelling in the year . upon the one and twentieth day of march , not far from the castle of tauriming , met in the way with ten demons in form of blacksmiths , a little farther with ten more , and again with another that seemed a true vulcan , and having questioned him whither he went , he answered he was going to forge at mount aetna ; to which the merchant reply'd , that he wondered they should go to forge on a mountain that was always covered with snow . alas , said the other , thou knowst not my strength , but ere long shalt perceive it , and then he vanisht . the next day toward night , a great earth-quake opened the mount in several places , and much mischiefe was caused by the fire to the inhabitants . chap. viii . of places haunted . there was in athens , a great and spacious house , but very infamous for a report that it had for long time been haunted by an evil spirit . that in the dead time of the night , a strange noise was heard , at first as it were from the yard , which came neerer and neerer , till there stood before them an old man , lean , pale , and with a long beard , having his hands and feet chained , which he often shaked . by these terrors , the inhabitants fell sick , and many dyed ; for the rememberance of the image impressed on their fancy , caused a deadly fear . insomuch that at last , it was left desolate . nevertheless , bills were set up in several places of the city , if peradventure any one would venture to hire and inhabit it . at that time the phylosopher athenodorus came to athens , and reading one of these bills , and the small rent it was to be let at , by reason of its infamy , bought it , notwithstanding what the people reported of it . and gave order the first night , that his bed should be made in the first room of it , some books and his pen and paper to be brought , that his mind being imployed and busied , might cause no vain fears . in a studying posture therefore he watched , and when at midnight he heard the noise of chains and irons , as had been reported to him , he neither lifted up his eyes nor left writing , till it seemed to be in the room . then looking towards the door , there appeared the image of an ancient man loaded with chains , beckoning , as it were , for him to follow : the phylosopher on the other side , made signes with his hand that he should stay a little till he had made an end of what he was writing . but the spirit began again to shake his chains , at which the other left off writing , and taking the candle in his hand , followed the ghost , who proceeded slowly , as if he were very aged , and much loaded with his chains , till he came into the yard where he vanisht . the phylosopher being left alone , left a mark upon the place , and the next morning caused it to be dug up ; where were found the bones of a man chained , for the flesh was putrified and eaten away ; these being gathered and buried publickly ; the house was never haunted afterwards . sabellic . lib. exempl . cap. . erasmus in his epistles writes , that on the tenth of april . in an inn of sciltac a town in switzerland , there was a certain hissing heard about night time , which seemed to come out of one of the chambers of the house ; wherefore the host fearing their might have been thieves , ran thither immediately but could find no body , yet still heard the same noise in the garret , and not long after upon the top of the chimney : then supposing that it was an evil spirit , he sent for the priest to exorcise him , who no sooner began his conjuration , but the spirit answered he cared not for them , since one was a twhoremaster and both were theeves , and herefore he would in spight of them burn the town as he had undertaken ( all this was thought afterwards to proceed by the means of a familiar spirit , which the maid of that house confessed on her death-bed , to have had familiarity with , for the space of fourteen years ) the spirit therefore took this maid to the top of the chimney , and commanded her to spread such fire as he gave her , which she did , and in less than an hours time all the town was consumed , notwithstanding the great abundance of water the inhabitants brought to quench it . here we may observe the reality of it , as also that the fire was real that the devil brought , but of another nature than the common or any artificial fire is , and that it did not fall from above as lightning , which burneth only very little , unless it happens on matters easily combustible , as it hapned in the year . at paris , when the lightning fell upon the tower of billy where the powder was , and since that at venice . furthermore , philippus camerarius saith of it , that the fire fell here and there upon the houses in form of burning bullets , and if any one went to help his neighbour , he was presently call'd back to help his own . moreover , i have heard ( saith camerarius ) the relation of this woful visitation from the vicar of that place , and many others worthy to be beleived , forasmuch as they were spectators of all things according to the former relation . the vicar also had as it were a crown about his hair ( which he wore long , after the graecian manner ) of all sorts of colours , which he said hapned by the same spirit , who threw a hoop at his head . moreover the same daemon asked him once if ever he heard a raven cr●…ak , and thereupon croaked so horribly , that they were almost dead for fear . the curate also did affirm ( though not without blushing ) that he often told him , and many others , of their private sins so exactly , that they were forced with shame to quit the place . chap. ix . of devillish impostures . about the year hapned at corduba a famous city in spain , a most wonderful imposture of satan . a young girle of a poor family named magdalene de la croix being but five years old , was put , by her parents , into a monastery of nuns , whether through devotion or poverty , 't is unknown , since her years were so few . nevertheless ( as the judgements of god are unsearchable , and his ways past finding out ) the devil appeared to her in shape of a blakamore , and although she was at first sight much afraid , yet the fiend did promise her so many toyes wherein children delight , that he brought her to discourse with him , ever injoyning herstreightly , that she should never disclose ought of their private conversation . about that time , the girle began to show a very quick and apprehensive wit , and a nature different from others , which gained her no small esteem from the rest of the nuns , both old and young . being come to the age of twelve , she was sollicited by the devil to marry him , and for her dowry , he promised her that for the space of thirty years , she should live in such a reputation of holiness through all spain , that the like was never before . thus while magdalene under this contract , passed the time in her chamber with this wicked spirit , that entertained her with his illusions , another demon took her shape and resemblance , and constantly resorted to the church , to the pulpit , and to the cloysters , and all the assemblies made by the nuns , with a great deal of seigned devotion ; he told magdalene also after he had gone to church in her place , all that was done in the world ; of which she giving notice to those who had her already in great reputation , began not only to be accounted an holy virgin , but to bear the name of a prophetess : wherefore although she was not yet come to full age , yet she was elected mother abbess by the consent both of the monks and nuns . now when the nuns went to communion on easter day , and other great festivals among them , the priest alwayes complained that some body had stolen one of the hosts from him , which was carryed by this angel of darkness unto magdalene , who being in the mid'st of her sisters , shewed it unto them , and put it in her mouth as a great miracle . moreover , it is said , that when she was not present at mass , though there were a wall between her and the priest , yet at the elevation of the corpus christi , the wall did cleave that she might see it . it is also very well known that if at any festival day the nuns carryed her in procession with them , to make the action more venerable , by some extraordinary action , she carryed a little image of christ newly born , which she covered with her hair that grew down to her feet . many more such illusions she used chiefly on solemn dayes , that they might be the more recommendable . by this time the pope , the emperor , and the grandees of spain did write to her , and by their letters intreated her , to remember them in her prayers , and asked her advice and councels in all matters of great concernment , as by several letters found in her closet was manifested . many ladies also and gentlewomen would not wrap their new-born children in swadling clothes , till they had been blessed by the abbess magdalene . but god permitted not this diabolical cheat to lye longer concealed ; for magdalene after she had spent about thirty years in this acquaintance with the devil , and had been abbess twelve years , repented of her former life , and detesting these abominable acts and the horrid society of satan , she freely discovered , when every one thought least on it , all this notorious wickedness to the visitors of the order ; yet some report , that perceiving the nuns began to find the deceit , prevented their discovery , by her own confession ; for such is the custome in spain , that he obtains his pardon that doth voluntarily confess his crime . at the hearing of this confession , magdalene was imprisoned in the monastery of which she was abbess . nevertheless , in the mean time , satan still continued his illusions , taking the chief place in the church according to its wonted manner , and was seen on its knees praying and staying for the rest of the nuns : insomuch that every one thought it had been their abbess , and that the visitors had given her leave to assist at mattins , for the great signs she gave of repentance . but the next day finding she was still in prison , the matter was related to the visitors ; and her process was at last sent to rome , but because she had willingly confessed , she received absolution . this history is affirmed by zuinger , au theatre de la vie humaine ; by bodin also , and cassiodore reny . iosephus relates in his book and th . chap. that there was at rome a noble woman named paulina , no less famous for her paarentage than her virtue and beauty , in the flowre of her age , and marryed to saturninus , a person not unworthy of her . now , decius mundus fell so extreamly in love with this lady , that after he had offered for one nights lodging , two hundred thousand drachms , and was repulsed by her , he resolved to end his life in misery . but his fathers man , a person of evil and subtil nature , conscious to his passion , promised for fifty thousand drachms to bring her into his arms : and the money being paid , he proceeded in this manner . paulina being much given to the worship of the goddess isis , he calls together her priests , and silence being sworn , he procures them with large rewards to go to paulina as sent from the god anubis to fetch her unto him . this message she received gladly , and h●…r friends rejoyced that she should be thought worthy of the god anubis : no●… did her husband knowing her chastity to be so great , any wayes let her preparations . the night being come , she was after supper shut by the priests in the temple , where mundus met her , whom she obeyed and pleasured that night , supposing he had been the god she worshiped . but it was not long after before mundus meeting her in the city , thou hast wel done paulina , said he , that thou savedst me two hundred thousand drachms : nor is it any matter that thou denyedst me as mundus , since thou hast entertained me for anubis . at these words she tore her hair and rent her cloathes , and related the matter to her husband , and her husband to the emperor tiberius ; who upon strict inquisition , hanged the priests , raced the temple , and commanded that the statues of isis and anubis , should be thrown into the river tyber ; but decius mundus , escaped with banishment only , his crime being referred to the strength of a passion that had deprived him of reason . eusebius reports the same of one of saturns priests , by name tyrannus , who procured that such and such a lady , as by the will of the god , should every night be shut in the temple ; nor did any husband think himself unhappy in this , but sent his wife richly adorned that night to the temple , and also great presents , that she might be the more acceptable to the god . now tyrannus constantly shut the temple , delivered up the keyes , and went away . but 't was not long before he returned through his secret doors into the image of saturn that was hallow at the back and joyned to the wall . then did he speak to the woman as she prayed to him , & at last commanding her to put out the watch taper , descended to her betwixt fear and joy , that she was thought worthy to accompany a god . this practise had long time passed undiscovered , till a chast matron abhorring the fact by perceiving that it was the voice of tyrannus , that spoke to her , complained to her husband of the disgrace ; who incited also by his own , brought him to the tormentors ; where by confessing the abominable fact , he filled the ▪ pagan nobility with shame and confusion , their mothers being adulteresses , their fathers cuckolds , and their children bastards . henricus stephanus , in his book entituled apologie pour herodote gives us an admirable relation to our purpose , after this manner . there hath been formerly ( saith he ) and remaineth still even to this day , a great quarrel and dispute between the dominican and fvanciscan fryars , concerning the conception of the blessed virgin. the former hold she was conceived in sin , the franciscan that she was not . insomuch that a dominican friar of francford , named vigand , made a book to maintain that the virgin mary was conceived and born in sin , and found fault with all the preceding doctors that had been of a contrary opinion . on the otherside , iohn spengler the franciscan , thinking himself wronged by the said vigand , procured that a publick meeting should be had at heidlberg , where the matter should be discussed . but the prince philip palatine , hindring this , the dominicans 〈◊〉 the franciscans to rome , where the case lay undecided a long time . at last the dominicans held their general meeting at vimtffen , where among other things , they consulted how they might uphold their opinion , although it was rejected by almost the while world , and several doctors had written so much against it , and perswaded the world to the contrary . they resolved therefore by some false miracle , to strengthen their opinion , and four dominican friars were to put the same in execution . these by the means of francis ulchi , who was under prior and a negromancer , brought their design to pass in this wise . it hapned a while after , that a journeyman taylor named iohn jetzer born in zurzea , was admitted into their order , and after he had received the habit , one of the conspirators went to him by night to his cell , and began to feign himself to be a spirit , being wrapt in a sheet , and making a strange noise with small sticks and stones that he threw . the other much terrified , began to complain the next day , even to those persons that were the authors of it . but all comforted him and exhorted him to be patient . and one night among the rest , the counterfeit ghost spoke to the poor novice , and charged him to do penance for him , which the novice imparting the next day to the fryars , 't was resolved he should do publick penance for the relief of that spirit . at which time one of them began to preach , and expound to the people why that penance was done , not without magnifying his order , to which that spirit had addressed it self , blaming on the contrary that of the franciscans . one time amongst the rest , the spirit commended to the novice , the order of the dominicans , as well for the number of learned men that had been of it , as for the holy manner of life they followed : adding , that he was not ignorant how their order was hated by many , because of their dr. st. thomas , whom they followed in that opinion , that the virgin mary was conceived in original sin. nevertheless , many of their enemies were grievously tormented by the vengeance of god , and the town of berne would perish , if it did not expell the franciscan friars , who were of opinion that the virgin was conceived without and that particularly dr. alexander , dr. ales , and iohn scotus the subtil doctor , both franciscan fryers , were grievously tormented in purgatory , for inducing the people to hold that opinion . at last the said spirit did counterfeit the virgin mary herself , assuring him she was conceived with sin , and certified him also in many other things he desired to know from her . she made also in his right hand , a mark of her son jesus christ , by peircing his hand with a very sharpe naile : then to appease the pain , she put lint into it , made of the clouts she wrapped her child with in aegypt . but not contented alone with this , the said friers gave him to drink , a certain magick liquor by which he lost his sence and understanding , and then with aquafoŕtis made four more wounds upon him . afterwards when by means of a second liquor , he came to himself , he was much astonished at his wounds ; but they perswaded him , they came from god ; and put him afterwards into a little cell all hung with the pictures of the passions of christ : they gave him also a drink that made him froath at the mouth ; and perswaded him that he was then fighting against death as christ had done . to conclude , they play'd so many pranks with this poor monk , that at last he began to perceive the delusion , and escaping out of their hands , discovered all their devillish practises . whereupon the actors of this wickedness , iohn vetter prior , steven boltzhorst preacher , francis ulchi under-prior , and henry steniecker receiver of the rents , were condemned to be burnt alive in a field , before the company of the franciscans . there is a pleasant relation amongst the narrations , mundi fortuitas , which i shall not omit in this place ; how in a village of france inhabited by rude country boors , a man fitter for the cart than a pulpit ; yet as being the best scholler in the town , was made vicar : and according to custome , nothing was done , nothing thought upon , but the vicar was ever present among the good women . insomuch , that by such frequent familiarily , he grew to be well acquainted with one lisetta a parishioners wife . her husband was not so blind , but he could perceive his horn a growing , and from that time , permitted not the vicar to come any more to his house . thus was all the fat in the fire , and their hopes cancelled , had not love found out another way : for according to the vicars instruction , lisetta counterfeited her self possessed with the devil , turning her eyes , arms and legs in strange postures , froathing at the mouth , and ratling in her throat . the simple neighbourhood astonished at these actions , cry'd she was possessed ; and her poor husband not a little troubled at it , forgot what was past , and goes for the vicar , to exorcise the spirit . alas my friend saith the other , thy jealousy and suspition , i fear , of our holy order , hath been the cause of this misfortune , for asmuch as the chastest matrons have ran mad , and have been possessed upon this account . then taking his robes , book , and what was fitting on this account , he goes along with him to his wife , and the usual ceremony in such cases , being performed , he askes the spirit , who it was ? lisetta , as she was before instructed , answered in a small voice , i am the father of this young woman , who am to do penance for ten years space , in one body or other . her husband thinking it to be her fathers spirit , my father , said he , i desire thee for gods sake , to come out of her . then the spirit reply'd , i will indeed come out of her , but i shall enter into thee , to compleat the rest of my time alloted for my penance . the poor man was so terrified at this , that falling at the parsons feet , my friend said he , do you not know some way to avert this heavy judgement , either by prayers , fastings , alms , or other charitable deeds ? then lisetta perceiving all things to succeed according to her desire , thou art too poor , said she , to hinder thy fate by alms or charitable deeds , and instead of these , thou must go visit forty religious places , and pray in every one , and entreat god to forgive thee thy sins , otherwise never look to escape what heaven hath ordained . moreover the spirit went on concerning his false jealousy and suspition of holy men , insomuch , that he fell at the vicars feet , asking forgiveness , and shortly after began his pilgrimage . in the mean time , the vicar was always with his wife , under pretence ▪ to lay the spirit , but 't is questionable whether he raised not a worse . in the year . the praetors wife aurelia , had taken care before she dyed , that she might be buried privately , without pompe and ceremonies ( for then it was a custome in erance ) that when any noble person dyed , the heralds should call the people together by cymbals and such like instruments , and then rehearse the nobility and worth of the person deceased , desiring the people to pray for them : many mendicant fryars also attended the corps with an infinite company of lights . so that by a kind of emulation , the more the pompe was , and the greater the concourse of people , the nobler the family was esteemed . but her husband obeying her last desire , gave no more to the franciscans that buryed her , than six crowns , whereas much more was expected ; and afterward , when he cut down wood and denyed them some , they were so incensed , that they resolved in revenge , to make the people believe , his wife was damned in hell. to which purpose , they placed a youth upon the roof of the church , who at night in prayer-time , made a great noise there ; and notwithstanding their exorcisms and conjurations would answer nothing ; then being commanded to give some sign that he were a dumb spirit , for a sign he made a great noise : the next day , the franciscans related to the people what hapned , but desired them not in any wise to absent themselves for that , so the next night , when prayers began , the spirit also made a noise in the former manner ; but being asked what he was , made a sign that he was not to speak ; he was commanded therefore to answer by signs ( for there was a hole made where the youth could hear what the exorcists said ; and he had a tablet in his hand , by striking upon which , he gave signs that could be heard beneath ) first therefore being asked if he were any of those that had been buryed there , he made a sign he was , then many names being recited of all the persons buryed there , when they came to the praetors wife , he knoc'd for a sign that he was her spirit , then they asked if she were damned , and for what fault ? whether for covetousness , lust , pride , or for the new heresie and lutheranisme ? and what she desired by her unquietude ? whether that her body should be removed into another place ? to which questions , the spirit by its signs , did give either its affirmation or negation ; and when it had signified that it was tormented for lutheranism , and desired to be removed from that place : then they desired the people to bear witness of it , but the people fearing the praetors displeasure would not do it . nevertheless the franciscans removed thence their bread and water , and all the sacred vessels , till at last , the bishops vicegerent to be better certified concerning this matter , came in person with many honourable and religious men , and commanded them to exorcise the spirit in their presence , and to send some body to the roof of the place to see if they could perceive any thing . this the authors of this villany withstood , saying , the spirit was not to be troubled ; and although he was very urgent , yet could he not prevail with the franciscans to permit any one to go up . the praetor in this time went to the king , and because the franciscans standing upon their priviledges , hindred a strict inquiery into the matter ; the king sent some of his councel with full power to examine all things . those of the franciscans therefore that were suspected , were laid hold on , yet for fear of a shameful death , confessed nothing : but at last , the king promising them pardon , they disclosed the whole business . nevertheless , they were condemned to be sent again to aurelia , and put in prison , till they had publickly before all the people confessed their crime , in the place that malefactors used to be executed . chap. x. a true and admirable process of a witch that wrought miracles , by the help . of the devil . mr. iosse donhoadere , a learned lawyer of flanders , in his book , intituled practique criminal , writes to this purpose . there was in the time that i was counsellor in the town of bruges , an old woman , that in carriage , clothes , and manner of life , was in appearance irreprehensible ; insomuch , that she gained an esteem from all , and every one had a reverence for her ; forasmuch as she healed , as it were miraculously , the children of many honourable families ; straightning the crooked , and setting broken joynts instantly in their places ; not by art or physick , but certain words and ceremonies of devotion : as to fast three dayes , with bread and water , to say so many times the lords prayer , to go on pilgrimage to nostre dame d' ardenbourg , or to st. arnoul d' audenbourg , or to st. iosse , or to st. hubert of ardennes , or to say a mass or two in a day , or to say other certain prayers and anthems : these devotions being exactly performed : the sick people were healed , through the faith they and their relations had in this woman . the carriage and miracles of this woman being published through the countrey , the counsellors and magistrates , that had more wit than the vulgar sort , caused her to be apprehended one night ; to be put in prison and examined , by what authority and means , and by what confidence she performed such cures . to which she answered , alwayes confidently , that she did them upon good intentions , and that there was no reason they should torment and persecute her for doing good . nevertheless the councel being moved by manifest signs , condemned her to be rackt , gently exhorting her to declare the truth ; but still she persisted in her first answer , affirming there was nothing unlawful , and that all was done without any compact or agreement with the devil . there was then present at the examination the bourgomaster of bruges , a man very much tormented with the gout , that of times he cry'd out as if he had been rack'd himself ; which the old woman perceiving , and turning her self to him , said , mr. bourgomaster , have you a mind to be rid of the trouble of your gout , if you have , i shall cure you , and that very soon ; if it were possible , replyed the bourgomaster , i would willingly give two thousand crowns to be whole , and you shall have them if thou performest what thou saist . then the other judges and registers that were present told him . sir , pray have a care what you say , and what you do , believe us and let us send back this witch into her chamber , and hear patiently what we shall declare unto you : the woman being carryed back , see said they , what danger you put your self into , by a vain perswasion that this woman should be equal to the apostles , and can cure you of your gout by lawful means . all indeed that she doth , seemeth apparently holy and divine ; but if you look more narrowly into the matter , there is much to be said against it . let us call for her therefore again , and inquire how she pretends to cure you ; if she promise to cure you miraculously , as the apostles have done the diseases of their time , and that she followes the means they have made use of , we shall not be against her , knowing that the hand of god is not straigntned : but if she make use of unlawful means , and puts her trust in them , there is reason that all her proceedings should be suspected both by you and us also . therefore when she was sent for back again , one of them said , if thou presumest to cure the bourg master of the gout , what remedies and means will you apply ? none other , said she , but that the bourg-master believe and be perswaded for certain that i have power to cure him , so shall he be sound , and set upon his feet . hereupon she was sent out back to her chamber , then the judges with one accord , told the bourg-master and standers by . you see gentlemen by the answer of this woman , that she doth nothing , but by the power of satan , and that she undertakes to cure the bourg-master by unlawful means ; for in her way she doth not follow the holy apostles , who cur'd the sick by divine faith and power , saying to the lame man , in the name of our lord iesus christ , rise and walk : and to the blind , in the name of our lord iesus christ , recover thy sight ; so that one was set upon his feet , and the other recovered his sight ; not by humane help , but by the divine power , in the name and faith of jesus christ. now this witch boasteth only to cure , if the patient put his trust in her and believe that she can do it : such faith , or rather perfidicusness , is directly against the practise of the apostles . this answer being well apprehended and digested , the bourg-master was sorry for what he had done , gave no more credit to woman , and ever after repented him of his levity . but to return to the witch , because she did persevere in denying those things she was accused of , it was concluded she should be put to the rack , where being stretch roughly , she acknowledged some light faults , but as for witchcraft , she utterly deni'd it . whereupon she was released for that time , and lockt in her chamber . a while after being again accused by new evidences brought against her , she was the second time put to the rack , where again she confessed some small faults , as before . but finding her self tortured , she began to cry and say , takeme away hence , or i shall stink you all out of the room , for i can hold my ex●…rement no longer . there was a house of office neer , whither the standers by would have her carryed ; others more judicious , were of opinion she should not , fearing some greater difficulty might arise ; but by plurality of voices , she was untv'd , and carryed thither : and having staid there half an hour and more , although she were called twice or thrice , she was at last compelled to come forth , and was put to the rack again , and was tortured more vehemently then before . but she without crying or lamenting as she had done before , fell a laughing , and derided and mocked the judges , bidding them do what they would , their cruelty could prevail nothing against her . hereupon the standers by , thought the devil had made her impassible , for she would confess nothing that was charged against her : but being stretcht on the rack , she either laught or slept . therefore by the councel of some more judicious in such matters than the rest , she was taken , and shaved in all parts of the body where hair used to grow , and was searched by divers woman , who found ty'd about her arms , certain small parchment notes , containing the names of evil spirits , with some crosses intermixed . these bills being presented to the magistrate , she was again stretched on the rack , where , at the first pull she began to roar and confess all , whereof she had been accused : and being examined concerning her former obstinacy in her denials , she said that if she had not been wholly shaved , and deprived of those bills , the truth had never came out of her mouth , this being brought to this pass , the judges proceeded to condemnation , some were of opinion she should be burnt alive , others for the most part , that she should only be put to a rigorous fine , to be banished from the countrey and never to return upon pain of being burnt : according to this last opinion , she was set upon a scaffold , with a false periwig made on purpose , which was taken off her head by the hangman and thrown in the fire kindled to that end . afterwards she was conducted by two judges and the attorney of bruges out of their territory . thus out of flanders she went into zealand , and dwelt some time at middlebroug , where she presently fell to her former trade . the lord florent dam judge of the town , was advised by us , of what was past concerning this woman , and in favour of justice , the copies of her accusations and confessions , and sentence was sent him ; which made him strictly observe her , and finding by undeniable truths , that she persevered in her diabolical witchcraft , caused her to be apprehended and put in prison , and having narrowly examined her , by her wilful confessions , and according to her former sentence , he condemned her to be burnt alive . after which he sent a letter , with the whole relation to bruges , whereof danhoudere hath given us this relation . chap. xi . the horrid end of witches and negromancers . zacoes and arfaxad the great persian magicians , at the very hour st. simon and iude suffered martyrdome , were struck dead with lightning . cynops the prince of negromancers , was at st. iohn's prayers swallowed up with waters ; and methotin who by his diabolical illusions , got to be high-priest , was stoned . several have been taken away alive by the divel , but one more wonderfully , as we may read in spec. hist. lib. . c. . after this manner . there hapned one day that a certain daw that an old witch kept , spoke ; at which , the woman let fall the knife out of her hand as she was at dinner , and grew extream pale ; till at length after many sighs and groans , she broke out into these words . this day my plough is come to its last period , and i shall certainly suffer some great evil . whilst she thus spoke , a messenger brought word that her son was dead ; upon which newes , she fell immediately sick , and sending for the rest of her children which were two ▪ a monk and a nun : i have by my wretched fate , said she with grief , these many years , followed witchcraft , and given my self , body and soul , to the devil , that perswaded me to this wickedness , and will be the punishe●… as well as the author of it . i desire you therefore that you would not 〈◊〉 〈◊〉 〈◊〉 me to asswage my 〈◊〉 〈◊〉 〈◊〉 struction of my soul is 〈◊〉 〈◊〉 〈◊〉 shall also ●…ew up my 〈◊〉 〈◊〉 〈◊〉 skin , and put it into a 〈◊〉 〈◊〉 ●…ing fast the top wa●… 〈◊〉 〈◊〉 〈◊〉 shall bind it with 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 if i lye securely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye shall bury me ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sung for me , fifty 〈◊〉 〈◊〉 〈◊〉 prayers said . all these things her two children obeyed , after the death of their mother , but prevailed not , for the first two nights , when the monks began to sing hymns about the body , the devils opened the church doors , that were shut with a great barr , and broke two chains , but the middlemost being stronger , remained whole : the third night , the noise was so great of those demons that came to fetch the body , that the very foundation of the church was shaken . but one devil in shape more terrible than the rest , broke down the doore , and went toward the coffin , commanding the body to arise , which answered , it could not for the chain ; thou shalt be delivered , replyed he , from that hindrance ; and going to the coffin , he broke the chain , and with his foot thrust off the covering , then taking the woman by the hand lead her out of the church in presence of them all , to the door , where stood a black horse ready , and proudly neighing , upon which the woman was placed , and all the company of devils went away with her through the air , their noise being so great , that the inhabitants thereabouts were no less astonish'd then the beholders . chap. xii . the difference between good and evil angels , with an admirable relation of a good genius . having hitherto in some manner , declared the acts of evil and cursed spirits , 't will be reasonable , that before i conclude this treatise , i give you some account , of those blessed angels , which god oft times , for reasons best known to himself , hath caused to appear unto men , and to distinguish the one from the other , there are three ways of discovery . the first is according to jamblic●…s d' mysterijs , that the good never appear in any phantastical shape , nor strive to deceive us , or offer to councel us in wicked matters . evil angels on the contrary , appear always in strange shapes ; and although sometimes they strive to imitate the children of light , to be thought angels of god , yet because of their evil nature , if desired to do evil , they willingly consent to it , and are unconstant , and unstable in all their actions . the second rule to distinguish them , is , that the works of unclean spirits , profit no body , as to make a starue walk , an image speak , and the like , as simon the sorcerer , it said to have done : but those of divine powers , allway contribute to mans good , thus our saviour made the blind see , the lame walk , cast out devils ; and the like did the apostles , which simon magus could not do . thirdly , they are discovered according to athanasius by st. antony , from their manner of appearing . for the aspect of evil spirit is terrible , their noise horrid , their speech ●…ordid ; when it hap●…eth that our mind is terrified at their sight , and our sences stupified . at their departure likewise , they terrify us most , and alway leave a noysome scent behind them . but the holy and blessed spirits appear with a meek and gentle countenance , for they never scold nor brawl , but bring joy and hope to a penitent sinner ; forasmuch as they came from god , the author and fountain of joy ; nor is our mind troubled much at the sight , but is rather illuminated , and desires forthwith to leave this earthly tabernacle , and to hasten with what it sees to an eternal mansion ; and as the angel that saluted the virgin , that spoke to zacharias , that told the shepherds concerning our saviours birth , that they should not fear ; so they remove all fear from us , and leave us in a joy unspeakable . an admirable history of a good genius or guardian angel. bodin makes mention of a friend of his that had alwayes a spirit accompanying him , which he began first to perceive , at the age of seven and thirty , not but that he thought the same spirit had alwayes been with him in his life-time , by reason of many dreams and visions by which he had been forewarned to shun many imminent dangers and vices ; but that he never perceived it so plainly as he did at that age and upwards , which hapned after this manner . 't was his custome to pray so continually , that for above a year he had not ceased to desire of god , morning and evening , that he would be pleased to send him a good angel to guide and direct his actions . he spent also certain houres after his prayers in contemplating on the works of god , meditating , and reading the bible , to find out , among the multitude of opinions which was the true religion , and to this purpose he often repeated the psalm . me deus informa quae sit tuasancta voluntas morrigerasque manus praesta , gressasque sequaces : namque eris ecce deus semper mihi tramite recto spirituus ille tuus divinaque virgula ducat . and reading many holy authors , he found in philo the jew , de sacrificiis , that a good and perfect man , could offer no better sacrifice to god than himself ; whereupon he offered his soul to god : from which time forward , he had dreams and visions full of admonition ; sometimes to correct this or that vice , sometimes to give notice of ensuing dangers , other while to solve some great dificulty , as well in divine as humane affairs . amongst the rest of his dreams , he heard a voice saying to him , i will save thy soul , i am the same that hitherto hath appeared unto thee . afterwards dayly about three or four a clock in the morning , the spirit knock'd at his door , but when he rose and opened it he saw no body . thus the spirit continued every day , and never ceased knocking till he arose ; this put him in fear it might be some evil spirit , wherefore he never ceased in his prayers to desire god to send his good angel , singing psalms and prayses to god continually . upon this the spirit manifested it self to him as he watched one night , by striking gently upon a glass vessel that was in the room , which very much astonished him ; two dayes after he hapned to entertain his friend the kings secretary at dinner , who was much affrighted to hear the spirit knock on a bench that was near him ; insomuch that he was forced to declare the whole matter to him : and from that time ever after , the spirit waited on him , admonishing him alwaies by some sensible sign , sometime by pulling his right ear , if he had done any evil ; as also it any one came to deceive or cheat him , his right ear was pulled , and the left , if good men on honest designs : likewise if he went to eat and drink any evil , he was admonished to desist ; if good , to proceed . and as often as he went to praise god in psams and hymns , or to meditate on his wonderful works , he was strengthned , and confirmed by an extraordinary and spiritual power . and to the end he might discern the better , his inspired dreams , from those that proceeded either from the temperament of his body , or perturbation of his mind ; he was wakened by the same spirit , about two of the clock , after which time he slept again , and dreamt those that were true , which admonished him of what he was to do , and believe , concerning those things of which he doubted . so that from that time forwards , nothing hapned to him of which he was not forewarned ; nor did he at any time doubt of any thing to be beleived or rejected , but he was certified concerning it . wherefore he chose one day in the week particularly to prayse god , and seldome went out ; if p●…radventure he did , he was alway seen to be of a joyful countenance , according to the scriptures , vidi facies sanctorum laetas ; but if in discourse and conversation , with others , there passed any evil ; or if at any time he omitted his prayers , he was admonished of it in his sleep : if he read in any evil book he was pulled softly by the ear till he laid it down , and was hindred from doing any thing prejudicial to his health ; but chiefly he was admonished to rise early , and if at any time he slept late , he heard a voice say , who will rise first to prayer ? he was warned also to give alms , which the more he did , the better did things prosper under his hand ; once when his enemies came by water to take away his life , he dream'd his father bought him two horses , a red and a white one , therefore he gave order that two horses should be bought , and although he had said nothing to his servant , concerning their colour , nevertheless he bought two of those colours . now the reason why he never spoke to this spirit , was , because he had once desired it , and on the suddain it struck so vehemently against the door , as if it had been with a mallet , whereby he shewed it was unpleasing to him , the spirit also never permitted him to read or write long , and often he could hear a small shrill voice , but not distinguish what it said : nor did he ever see this spirit in any shape , but of a certain clear light , in a round square or circle : once only when he was in great danger of his life , and he had incessantly pray'd to god to save him ; about morning , as he lay in his bed , he saw a boy in white garments of excellent countenance and form . another time being in great danger , and going to lye down , he was often hindred by this good genius , till such time as he arose and passed the night in prayers ; after which he escaped death miraculously , and heard in his sleep a voice saying , qui sedet in latibulo altissimi , &c. thus in all difficulties he received councel , and in all dangers he was assisted and saved by his guardian angel. now the truth of this relation we may gather from several circumstances , as well that the person said his ear was struck by the good angel to admonish him what was to be done , according to that of esaiah , dominus , saith he , vellicavit mihi aurem diluculo : as also that he said , the good angel manifested himself by knocking , as it were , with a hammer , for we read in the book of judges , concerning manoah , that the angel began to knock before him , the original of the word whereby it is expressed , being , tintinabulum or tympanum . but whether every one hath his genius , good or bad , attending on him , 't is hard to determine , although it hath been an old and received opinion , according to these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . finis . pandaemonium, or, the devil's cloyster being a further blow to modern sadduceism, proving the existence of witches and spirits, in a discourse deduced from the fall of the angels, the propagation of satans kingdom before the flood, the idolatry of the ages after greatly advancing diabolical confederacies, with an account of the lives and transactions of several notorious witches : also, a collection of several authentick relations of strange apparitions of dæmons and spectres, and fascinations of witches, never before printed / by richard bovet ... bovet, richard, b. ca. . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing b estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) pandaemonium, or, the devil's cloyster being a further blow to modern sadduceism, proving the existence of witches and spirits, in a discourse deduced from the fall of the angels, the propagation of satans kingdom before the flood, the idolatry of the ages after greatly advancing diabolical confederacies, with an account of the lives and transactions of several notorious witches : also, a collection of several authentick relations of strange apparitions of dæmons and spectres, and fascinations of witches, never before printed / by richard bovet ... bovet, richard, b. ca. . [ ], p. printed for j. walthoe ..., london : . reproduction of original in bodleian library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng demonology -- early works to . witchcraft -- early works to . - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - robyn anspach sampled and proofread - robyn anspach text and markup reviewed and edited - pfs batch review (qc) and xml conversion the faithful and diligent servant of the lord , blessed at the coming of his lord . as it was lately unfolded in a funeral discourse on the death of mr. thomas cawton . and now on the earnest desire of the hearers published by h. hurst . london : printed for tho. parkhurst at the bible and three crowns in cheapside near mercers-chappel , . to the christian reader , and to those who desired the publishing of the ensuing discourse . christian reader , it would be an indecorum , as custom now obtaineth , to send abroad a discourse , without direction where it may seek its entertainment : whether this be to be imputed to the great unkindness of readers , or to the unreasonable multitude of writers , it concerns me very little to enquire , and thee as little to know . to them i send it , who i hope intended honestly , when they desired this plain discourse might be publish'd ; and though perhaps it might be weakness in me to let your desires have this effect on me , yet it is no fault to wish it may , and to hope it will do thee good . it was a plain discourse in my mouth , and it was needful it should be so ; and it is plain now in paper and ink , because i was desir'd to publish what i preach'd : if it be somewhat more concise , it is not without reason ( somewhat being proper enough to the hearers , which might be less proper to readers , who knew not those circumstances the hearers were acquainted with ) . and you need quarrel the brevity of it no sooner than you find you were at the end of it before you were willing . i am sure i had an excellent pattern of fidelity and diligence in gods family , when i had his life in my eye , whose death was occasion of this discourse ; i will not praeoccupate your judgment , whether i have well commended the duty to you , or encouraged you to the performance of it . i pray of you a serious and heedful reading : and i pray to god that he would give you such a heart as he requireth , such a life of holy care to save your selves and others , that god may give you the blessedness of faithful servants in life , at death , to eternity . that this may contribute to all these , prayeth , your souls friend , h. hvrst . april . . luk. xii . ver. . blessed is that servant whom his lord when he cometh shall find so doing . i think i need not give a reason of my choice of this text , when i have told you the occasion of the words : if you will look into the context , you will soon see how great agreement there is in it , to this mournful occasion ; and that there was sufficient reason why i should fix here , where the best encouragement of faithful servants is laid before us , and an example of such an one is to be treated by us . nor shall i need other reason to perswade you to attend to what shall be spoken . our blessed lord , having exhorted his hearers to a readiness and watchfulness , which becometh servants whose lord will certainly come , though they know not when , ver . , . and having encouraged them with the proposal of blessedness , ver . , , in case they do attend diligently to this duty , and persevere in it unto his coming ; and withall , proposing it in so comprehensive a manner , that it did not appear whether it were spoken to all equally , or to some more than unto others : saint peter , either out of desire to know his duty , or out of curiosity to know his lords mind , doth ( as in some other cases he did ) make the enquiry , ver . , whether the parable were spoken unto all , or only to the disciples and apostles , lord , speakest thou this unto us , or even unto all ? unto which query , christ gives such an answer as doth more closely bind our duty on us , and awakeneth all concerned in it , to see to it that they do their duty , be ready for their account , and wait for their blessedness ; and the lord said , who then is that faithful and wise steward , & c ? christ seems to have answered with a check to his curiosity , but with a direction to his and our willingness to our duty ; as if christ had plainly told him , i speak to as many as hope to be blessed by their lord when he cometh , excluding none who pretend to the relation of servants to the lord , or to the hoped reward ; who so would be found faithful in his work , and blessed for it ; who so is either servant or steward , to him i speak ; and according to the proportion of the talents and trust , i do advise to diligence and fidelity in their employs , and assure of blessedness to their fidelity . be then your condition what it will , whether higher or lower in your lords family , if you are in that condition faithful , and wise , and helpful to your fellow-servants , and so continue to be till your lord shall come , you are and shall be blessed . for , blessed is that servant , whom his lord when he cometh shall find so doing . the words i shall , with your leave , briefly paraphrase : [ blessed ] , we so express a good , comfortable , and desirable state : it is well with him that is blessed ; and he is thus well , who is thus well doing , and found in it . [ is that servant , whom , &c. ] this noteth the universality of it , extending to all , and yet pointeth out the persons , who are here put under the character of blessedness ; that servant , though no more ; that steward or ruler , if so much , is the person christ speaks of , who shall be blessed , when his lord , who hath authority and right to require and direct our obedience , who hath right of calling us to account , and of distributing rewards ; when christ shall come , then they who served him faithfully , shall be blessed , and in a good condition . [ when he cometh ] which referreth both to the time when , and to the manner how he cometh ; at what time soever , or in what manner soever our lord shall come , all his faithful servants shall be blessed , for they are found [ so doing ] ; which you must refer , partly to what was spoken more remotely in the parable , and concerneth all according to the capacity in which they are , servants in the family ; and partly to what was spoken in the foregoing verse , where stewards and rulers in the family , giving to the family its portion of meat in season , are described , and supposed to be found faithful and wise in this charge ; and these are they who are so expresly pronounced happy in their so doing . briefly , this so doing , is doing the office of our places , and doing it according to the rule thereof , wisely , faithfully and diligently . the words thus opened , do lay in open view before us , . a lord who will sometime or other certainly come to see what his servants are in their several places doing . . a blessedness or happy condition of some of those servants . . the character of those who shall be happy , which character is made up of the particulars mentioned distinctly in ver . , and summ'd up in the text in so doing . hence then passing by other particulars , i commend to your attention this doctrine . doct. that whensoever , and however our lord shall come , all his servants , especially his stewards , who have been wise , faithful , and diligent in his family , giving to all their portion in season , shall be found in a good and happy state . it is not certain when or how our lord will come ; but whenever it is , or however it may be , they are servants and stewards in happy state who are found fit for , and faithful in the lords service . his condition is and shall be good , who is a good servant to the great and good god. the meanest , and most ordinary servants in the family being faithful , are blessed according to their capacities ; the stewards who are above ordinary servants in their charge , abilities , and account , are also above them in their blessedness , when they are found faithful to their lord. it is a good , and a great imployment to be a servant : it is a better and greater thing to be a steward in gods family , the church of christ . it is the best temper to be wise and faithful in discharge of either , as our lord shall appoint to us and require of us . now in handling this doctrine , that i may speak fully to it , i shall desire you with me to consider , . the time when our lord cometh . . the manner in which he cometh . . the scriptures do assure us his faithful servants are happy . . wherein their happiness doth consist . . why appropriated to so doing , i. e. to giving the portion to each , &c. . why deferred until the coming of our lord. when these are dispatched , the doctrinal part will afford us profitable application . now to the first thing proposed , i answer : . that our lord in his coming , doth not observe the same time towards all ; he cometh sooner to some , he stays longer to others ; our experience and observation herein is an undeniable witness . some parents god hath taken away sooner , and left in younger days both widows and fatherless children : some preachers have had the opportunities of forty or fifty years , when others have been called to their rest at half that period . you know not how long god may continue you to yours , or them with you ; you had not been now mourning under this loss , if god had given to all his faithful ministers the same length of time for their work , to which some attended longer than others have lived . the years of labour to some exceeding by much the years of life given to others . thus or end the life , and of these , some or years end the labours of this servant of god ; yet he dyed not the youngest minister that ever yet dyed . but the unaccountable variety here bids me forbear to enquire farther into it . . that our lords coming is according to his own determined purpose : our times for life and service are in gods hand ; they are reserved with him , and he will come in his own time . were our times in other hands , we might be unseasonably hurried too soon out of life and labour , by unkind hands of ill-willers ; or detained too long by the unwillingness of our friends to part with us . but our lord hath appointed , and will keep his own set-time to come to us . . there can no measures be given beforehand , what time our lord will take to come to us in . nor may we expect any such rules from any by which to guess how long it will be ere our lord will come to you , or me ; thousands have within our time and observation ( if we had heeded it ) been summoned , when all about them have thought they might have continued much longer . parents have lost their children , wives have lost their husbands , and people have been deprived of their pastors on a sudden , when no such calamity was fear'd . our lord hath not made an hour to come sure to any of us , or invested us with a right to another succeeding moment . our rule is , work now , attend on the present business god lays before us , for our lord comes at an hour we know not of , as matth. . , sooner or later ; expected , or unexpected ; seasonably to our comfort , or unseasonably to our friends , relations , and churches grief ; we cannot foretel . sure we are , he cometh not to all at one age , nor to any in any time but his own ; nor with certain fore-warnings of weeks , or days , or hours ; he hath no where told us he will stay a day longer for the youngest of us : it is enough that he doth assure us , if we are faithful in our places , and serve him , we shall be blessed in so doing . and as the time is thus various , so in the second place , his manner of coming is various ; of which next . . gen. there are five several ways wherein the lord is pleas'd to come toward us . . he cometh in publick afflictions , and general calamities upon kingdoms , or nations , or people , among which many of his faithful servants dwell , and are with others oftentimes involved in their troubles and sorrows : when the lord did call ( psal . ) his saints together , vers . , he tells us a fire shall devour before him ; and this is the effect when god shall come , and not keep silence . of such a coming isaiah speaketh in these words , the lord shall come out of his place to punish the inhabitants of the earth , isa . . . the faithful servants of god inhabiting the earth with others , may thus feel the castigatory indignation of their father . and in his prophetick lofty strains , the same prophet doth lively describe this coming of the lord , chap. . , , , , , , verses , who is represented coming with the weapons of his indignation , vers . , and the day of destruction cometh , vers . , to lay the land desolate , vers . , which was indeed accomplisht in its time on jerusalem and the jews after they had rejected christ , and crucified him ; yet then at this coming , those that were faithful , were found in a good condition ; they were blessed who served the lord , and prepar'd for his coming ; though this be not the coming chiefly meant in the text , yet the doctrine is sound in this regard . . sometime the lord cometh in that manner , that particular families or persons are found out by the rod and corrections . lev. . , god speaks of cutting off a house or person . deut. , , . god warneth persons in a family , and the family too ; now if such do not take warning , but provoke him , he will in his own time come to correct or punish such a person or family : of this manner of proceeding are we to understand that of sam. . , , and cap. . . when god doth thus visit persons , or families , he is properly enough said to come against them , and in such cases still it holdeth true , those servants of god who are faithful in their service to god , are blessed , or in a good condition . so eli was , though he smarted under the rod ; and david comforted himself in the prospect hereof , sam. . , though his house should not grow ; though severe corrections and rebukes should cause the beauty of his house to wither ; yet god would give him the covenant-salvation , it should be well with him , in case of such coming : though the text less intend it , the doctrine is both true and useful . . sometime the lord cometh to search and try mens state , and conscience is awakened to make enquiry , and to discover them to themselves . while god stands as at a distance , men are secure ; but when he cometh by his word and spirit , and commands an admission , he sets up that light within the mans soul that discovers what he hath done , what he may expect , and what he farther must do . the word is sharp as a two-edged sword , and searcheth the reins , heb. . . and thus the secrets of mens hearts are discovered , when god cometh with his word , cor. . , among men . when god heweth men by his prophets , and maketh his judgments as the light , hos . . , then he cometh into the heart and conscience . now certainly the faithful and diligent are in a good condition , when their hearts do not condemn them , when they know god will not condemn them . but oh the sad condition of those that dare not look themselves in themselves ! that are self-condemned , and afraid to know what god discovereth at such coming ! the kings of judah , who did not obey the command of the lord , could not endure the prophets , or their word . but josiah who was faithful to god , can bear such a searching word , chron. . . & . ver . who desire to be faithful to god , they dare abide this coming ; it doth discover their sincerity , and declare them happy . in this case ( though not directly intended by the text ) it holdeth true , all gods faithful servants and stewards are found in a good and happy state . but next , which is that coming intended chiefly in the words and doctrine : . when death is the messenger god sendeth to let us know he is coming to us , when he fetcheth us from amidst men , and cometh to take account of each of us ; each man by man , thus visited , is either more or less happy , as he is found more or less faithful and diligent at this coming of the lord ; this is that coming , of which by concurrent vote of our interpreters the text doth speak , as also doth its parallels , matt. . ver . , . and mark . ver . , , . of which i say the less , because it passing with so general consent , needs not much proof . but , fifthly and lastly , the lord cometh in his glory and majesty to raise the dead , and to judg all men . they who now do , shall not eternally sleep in the dust ; god will come and call them out of their beds : the lord jesus will descend with the voice of the trump , and the dead shall hear and rise , to the great , general and last judgment . thus he cometh to judg the world ( psal . . , and . , ) with righteousness , and the people with equity . places that , speaking of the kingdom of the messiah , do include this royal procedure which shall consummate his ministerial government . when he cometh ( as rev. . , ) in view of every eye , for every eye shall see him when he thus cometh ; or as 't is described , cor. . , , , at this coming the faithful diligent servant is in good state . briefly then , whether our lord come sooner or later to try the heart by his word , or families by his rod , or nations , as he did try the jews by more publick calamities ; in these cases the most faithful of his servants and stewards are in the most safe and blessed state ; but when he cometh as the judg of all men to particular judgment , calling each man by death ; and to the general judgment , calling all men before him ; he , and he only is in a good and blessed state , who is found to have been faithful and diligent in his stewardship and service within the house and family of god , giving to each what portion of meat is due to them . which is in the third place now to be proved by the more general testimony of the scriptures . where we find all faithful and diligent servants , and stewards especially , pronounced blessed and happy in their attendance to the work of doing good to all as they are able , and therein serving their lord , and waiting for his coming . so rev. . , blessed are the dead which dye in the lord : death is the greatest , as well as last enemy to our life ; yet if that natural life be spent for the lord , and we dye in him , we are blessed ; for such mens works do follow them , and they rest from their labours . now certainly lesser troubles , and lighter afflictions cannot render him or her unhappy , whom death found and left in a blessed state ; so that to work those works which we would have to follow us , and to dye in the lord , as they prove our fidelity , so they do prove our felicity , and at once prove us good christians , and in good state . again , matth. . , , come ye blessed of my father , &c. these are such who fed , cloathed , harboured , visited , and refreshed those in the lords family , though the least of his family , vers . , which was as much a duty to them who could do it , as it was useful to others for whom it was done : now they are declared happy ones , who had thus , according to their opportunity ministred unto others . and much more will they appear blessed , who have faithfully directed thirsty souls to the fountain of living waters , hungry souls to the bread of life , naked souls to the white robes , wandring souls to the rest of souls . again , matth. . , not he that saith , lord , lord , but he that doth the will of my heavenly father , &c. not a fruitless profession , but a faithful obedience ; not an unactive complement , but a diligent fulfilling the will of our lord , is at last a blessing to us ; he is in a good state indeed , whose lord doth reward his service with an entrance into , and enjoyment of eternal life in heaven . and nothing can alter it to him , who altereth not his course of faithfulness and diligence . such an one is ( jam. . , ) blessed in his deed : now who is blessed in doing his work , can never be in ill-state whilst he is doing it ; and he is in better state when the work done is rewarded : whose work is his happiness , cannot but be happy , whilst he attends his work ; and this is the case of all diligent and sincere observers of gods commandments , the keeping them is a great reward . christians consider it , if glory , honour , immortality , and eternal life , can be a blessedness to us , we are assured of this , for every soul that doth good ( as god requireth ) whether jew or gentile , rom. . . there is a crown of righteousness ( tim. . . for st. paul who had fought a good fight , &c. yea , but if it were limited to his person , none could rejoyce herein with assurance for themselves ; or were it limited to his excellent qualifications , and unparallel'd diligence , few or none of us could argue our own right hereby ; therefore it is added , not for me only , but for all that love his appearing . it is then unquestionable , that when the lord shall come by death and particular judgment to any of us ; and when he shall come in the general judgment to us all , every faithful and diligent servant shall be blessed . and the blessedness of that future state , will as much make and keep every state here in our way to it , good and happy , as gains of thousands yearly will make and keep him rich who loseth some farthings or pence now and then . thus in general , the common and ordinary servants find their diligence and fidelity to be their happiness ; stewards and ministers of the grace of god find it much more their happiness to have been faithful and diligent . so the holy ghost seems to speak for encouragement to the angel of the church of smyrna , rev. . . and cor. . , ministers of the gospel are mentioned , who did handle the word of god faithfully , and commended themselves to the consciences of men , vers . . who did preach not themselves , but christ , vers . . who were troubled on every side , vers . . of these it is said , that light and momentary afflictions work for them a far more exceeding and eternal weight of glory , vers . , . the share ministers shall have in answer to the diligence and faithfulness of their labours , shall be greater than the share of common or ordinary christians at the coming of him who is lord to them all . when each believer hath his crown , and all their joys are full , then are those believers an accession to the glory and joy of their faithful diligent ministers , who labour'd for their conversion , and helped forward their final and eternal salvation , thes . . , . and once for all , that of dan. . , who turn many to righteousness , shall shine as the brightness of the firmament , &c. each faithful minister shall have his aureola , golden ornament added to his crown : though all the faithful servants of the lord shall be as the stars , yet one star differeth from another ; the most bright and glorious will be those who were on earth the stars that christ held in his right hand , rev. . . these scriptures , with others , which might be added , do confirm the blessed future state of faithful and diligent servants , and stewards , who in the lords family attend to their work , and serve the lord by their affording what help they can to all ; and in proportion to their trust and fidelity , shall be their happiness at death and judgment . and in the mean time , in what ever way of corrections or judgments the lord may come to others , and to them while they are among others , and are liable to troubles ; yet they shall be found blessed in publick troubles , blessed in private troubles , blessed under personal trials , at death more , in the resurrection most blessed , happy , and in good state in all these cases . now wherein this blessedness consisteth , is the fourth proposed head of our discourse , to which your attention is now desired , that you may be throughly affected with this undoubted truth , and be brought to a greater resolution for fidelity and diligence according to your talents , and may at last have a larger measure of this present , and that future blessedness , which i thus range before you . . the faithful and wise servant of the lord is blessed in the pardon of his sins , and culpable blemishes , which intermix with his services . he that will be so wise for , and faithful to his fellow servants , as to perswade , direct , encourage and help them to serve the lord , cannot be suppos'd will not be wise for himself , or unfaithful to himself , or neglect to sue out a pardon for his known and unknown infirmities : the good man nehemiah , cap. . , sought this pardoning grace from the greatness of gods mercy , when he reflected upon the great services he had done for god and his church . david , the man after gods own heart , joins this suit for pardon , to his requests for guiding in the ways of god , to which he was fully addicted , psal . . , , . and in midst of troubles he sueth for the same mercy , psal . . ver . , , . when his feet were in the net , v. . when desolate , v. . when troubles were enlarged into distresses , v. . then he pray'd that god would forgive all his sin . so the returning church , hos . . ver . , prays , and god promiseth he will do it , ver . . and so micah . ver . . . now this maketh any condition good and safe : the man whose transgression is forgiven , psal . . ver . , is in every place and in every condition a safe and happy man. god who pitieth infirmities , pardoneth them where he finds sincerity in his servants . he that faithfully warns another , and calls on him to repent , and seek his pardon ; he that faithfully endeavours to engage others to do their duty , and seek for mercy , is a man whom god hath affected , so as to ensure the blessedness for himself which he perswades others to look after . parents , husbands , wives , friends and ministers , who heartily desire and labour to get others into the service of god , on terms and encouragements sufficient to prevail with them , are indeed the persons whom we must in charity believe are pardoned . i should think he were pardoned who commended the grace of his prince , who perswaded to all due allegiance for future , and urged his fellow subject to sue for pardon of what had been ill and undutifully done already . it is certain the faithful are forgiven and blessed therein , though perhaps they have not sense of it , or we evidences to prove it of them . now no condition can come on such a man , to render him miserable or in evil state . . the blessedness of such faithful and diligent ones does lie in that gracious acceptance which god doth afford to them for all their sincere and willing obedience , though imperfect in it self , unsuccessful to others , and altogether unprofitable to god. it is a blessed thing to be accepted with god ; this is heaven upon earth ; this is heaven after we leave earth . the lord rejecteth none that he hath fitted for , and who are faithful in his charge : this was a blessing that david intreated of the lord , psal . . , let the meditations of my heart , and the words of my mouth be acceptable in thy sight , &c. this gracious acceptance did in davids troubles counter-balance the grieviousness of his troubles , psal . . ver . , , with ver . . he could bear the reproach of enemies , when he knew his prayer should be acceptable unto his god. no courtier despis'd by rebels is so happy in his prince's favour , and free access to his prince's person , as such diligent and faithful servants are in their access to , and acceptance with their god. you may guess at what i say by the resentment cain ( of men one of the worst ) had of gods refusing to accept him , gen. . ver . . it cast him down , and fill'd him with trouble . no condition is uneasy to a soul that enjoys gods favour ; for it is better than life , psal . . ver . . and every condition is dark and doleful without his favour . what is hell , but a place where hopeless souls are under the inconceivable tortures of an eternal rejection and separation from god ? what is heaven but a glorious , free , full and eternal state of nearness to god , and of favour with him ? this acceptance is the great blessing god hath promised to such as serve and love him , isa . . . it is the sum of all we obtain through christ , in whom we are accepted with god , eph. . ver . . matt. . ver . , well done good and faithful servant , is enough to make us blessed now ; enter thou into the joy of thy master is fulness of the future blessedness . in every state , and at the coming of the lord , thus blessed is the good servant . . this blessedness of the faithful and good servant , doth lie partly in the peace and tranquility of his mind , perswaded that now sin is pardoned and his duties are accepted : every condition shall at last give place to what is best , and all shall work together for good to him ; though various troubles do toss him , yet they ( like rowling waves ) carry the ship toward the harbour . it is well with him , because he knoweth the knife which lanceth him , doth not make him a sacrifice under avenging justice . and though he is corrected , yet it is under the hand of a father , he is not destroyed by the hand of an executioner . he is satisfied that it is good for him that he hath been afflicted , psal . . ver . , , . when he suffers with others , he seeth he needed it ; so all appears seasonable , necessary and profitable to him , pet. . , we are in heaviness for a season if need be , and for our profit , heb. . ver . . it is blessed to be refined , and god doth by his coming intend this , isa . . ver . , that he may chuse them before others . now this considered , the faithful servants of god do account their condition good , for that it is always tending to , and shall at last end in what is best for them : it is on the increase towards full happiness . . the faithful and good servants happiness doth partly consist in that support which his lord giveth to him under his burthens ; while he submits to the will of his lord waits for him , and doth his duty , he is supported by the presence of his lord : he sinketh not , because the lord upholdeth him , psal . . ver . , . when davids feet did well nigh slip , the lords mercy held him up . it is an unutterable variety of helps that god affordeth to his faithful ones , they are very secret , unexpected , strong and satisfactory , many times beyond the belief of strangers , and the hope of those who receive them , isa . . , in midst of rivers and waters , in midst of fire and flames ; if god promise to be with us , we may account our condition good and safe ; for his presence shall save us from rivers , that they do not overflow us , and from fire , that it kindle not on us . now thus safe and good is the condition of every faithful servant of god , he is pardoned , accepted , bettered , and supported still , the angel of gods presence is with him , and saveth him , isa . . ver . . he is blessed whom god will save , whom god will support . it is sad to be left sinking under our burthens ; but to be supported under them , is next to a blessed freedom from them , or next to a life above them . . however , it may be death shall be the sad consequence of a faithful and diligent servants sufferings with others ; yet he is in this case blessed too : for he might die in peace and joy ; he doth at least die in safety , and free from danger of future evils . it is possible a good servant may die under fears , but he doth not die under danger of condemnation ; who walk in their integrity , enter into their rest , isa . . ver . . though death be an enemy , it is last to a child of god : stewards and servants though faithful and diligent , yet they must die ; but after death there is no other enemy , all is then safe to them : they pass by death to the enjoyment of the love of their lord , to be filled with that love which is inconceivable , and possess that love which is eternal ; from which , nothing can ever separate them , rom. . ver . , . thus death is theirs , cor. . ver . . now that is a blessed state indeed which is so full of safety : how do dying men acknowledg this ! when death brings no danger with it , we are happy indeed : this balaam wish'd for , though he never attained it . the untrusty and slothful servant is unhappy in his death , because he dyeth under greatest danger , he dyeth an evil and wicked servant ; the good servant dyeth as safe as he can wish , and as happy as he can be made . which will appear in the sixth thing , wherein the blessed state of such doth consist : they pass after death immediately into an inconceivable glory , where their souls purifi'd from all sin , and made perfectly holy , enjoy a blessed , though not a full consummated glory : they are in the joys of their master ; they live in the sight of their glorifi'd redeemer , triumph over sin and temptation ; assured of the future resurrection of their bodies , without tediousness of a delay wait for it ; they possess their building of god , their house not made with hands , which is eternal in the heavens , cor. . . they are before the throne , &c. rev. . . thus blessed in life , in death , after death , are the faithful servants of the lord. and yet , this is not all , there is a seventh thing , part of their blessedness , which , when their lord cometh , they shall enjoy , that is the resurrection of their bodies in a glorious conformity to the glorifi'd body of their redeemer . when the lord of these servants and stewards we speak of , shall come and awaken all out of their beds of dust ; his good servants , whose bodies were sown in dishonour , shall receive their bodies raised in honour : those bodies which were sown mortal and weak , shall be raised immortal , and in strength , fit to be the eternal habitation of immortal souls ; and both soul and body united , shall ever live in a most delightful , regular and sinless harmony and friendship . you that admire the unparallel'd beauties of mortal creatures , and judg that their happiness , which is your envy or wish ; withdraw your eye , and look to the grave , whence the rarest beauties are at last to rise , whence the firmest strength , the most desirable activity , and the spiritfullest vigor . and then say whether you can think them less than blessed , who have their part in this resurrection , to allude to that of saint john. nothing shall ever be able to hinder them from this , which though exceeding great , is yet followed with another part necessary to their happiness ; which is , thly , a publick , solemn and full declaration of their absolution from the charge which men or devils , in their accusation of them , would load them with ; nay , the charge wherewith the law would burthen them , shall be fully and solemnly taken off : when they shall be justified before men and angels , from all that from which they could not be justified by the law of moses , act. . , which shall be when our lord shall proceed in judgment towards all , when according to the order of the resurrection , those that are christs , shall be first called , judged and absolved ; when according to the order of the parable , matt. . , those shall be adjuged to glory first , who fed the hungry , cloathed the naked , took into their houses those that were strangers , &c. this i doubt not , you 'l confess is a great happiness indeed : well , when our lord cometh , thus happy shall all his faithful and diligent servants be , who in life laid out themselves in labour for the lord , who in death rest from their labours , and whose labours follow them into judgment , to be examined , pardoned and rewarded according to the riches of grace . thly , our lord , when he cometh , will add another thing to their happiness : they shall then with him , as assessors and approvers of his righteous proceeding with the rest of the world , sit judges of the world ; of this we are assured , jude , the lord cometh with ( or in midst of ) ten thousand of his saints to judg , &c. of this the apostle speaks more clearly , cor. . , the saints shall judg the world : nay , more , we shall judg angels , saith the apostle . this honour have all his saints ; and in this they are blessed : and this is enough to make every condition good to them , until the glorious coming of their lord , until they are thus advanced : in a word , christ seems to promise to his , who are more than the ordinary servants in his family , a more than ordinary degree of this honour , luk. . ver . , , . with matt. . . i will not enquire how far faithful stewards and ministers are herein , next to the apostles , concerned : it is well for them , their faithfulness to souls shall then be manifested and honoured . thly and lastly , christ our lord , when he cometh in the glory of his father judg of all , will , when the solemnity of judgment is finished , and the wicked world is cast into hell , thrown into the place of torment , where their worm dieth not , where the fire is not quenched ; then christ will take all his faithful ones , and pass with them into the inconceivable and eternal glory of his kingdom , brought to the fullest degree of greatness and majesty that is foretold to us . when they shall ever be with the lord , and behold his glory ; when they shall be like to him whom they see , and be filled with that glory that shineth on them ; when all the saints of god , and none others , shall be amassed into one great and general assembly , and all orderly ranged before the throne of god , and the lamb ministring in sinless praises , love and adoration for ever . now certainly , could you and i lift up our eyes towards this illustrious assembly ; could we view them there , we should ever be satisfied , that diligence in , and faithfulness to the service of our lord , according to our capacity , now is , and will , at the coming of our lord , appear to be as much our comfort and happiness , as it is our duty , and ought to be our care . oh then , let us consider , what it is to be acquitted from guilt : what to be approved and rewarded : what 't is to be bettered by all providences : what to die in safety at last : is not this to be blessed ? is not this to die the death of the righteous ? why christians , your faithfulness and diligence shall so be found , and so end , if you continue it . do we believe a glory succeeds our death , a resurrection our burial , a publick absolution our being judged ? shall we sit assessors , approvers , and witnesses to the great judg , and pass with him into glory everlasting ? and shall not our unwearied diligence and faithfulness exercised in his service , prove we believe the truth , and expect this benefit hereof ? i hope now you will be less moved with present difficulties , and more fixed for future diligence in serving the lord , and doing good to his family , expressed here by giving the portion of meat in season ; in which appears the wisdom and fidelity of servants and stewards , and to which blessedness is annexed and appropriated in the text. the reason whereof , is the fifth general head of discourse , and which we shall now briefly touch upon . . wisdom and faithfulness in servants and stewards , are the best qualifications , and comprise all that a lord and master requireth , or need require in them : for wisdom makes them meet for such a trust , and faithfulness encourageth their lord to trust them . and both these appear in their observing what is sit for each person and season , and applying to both accordingly . so when fathers know what is fit for children , and masters know what is fit for servants , and ministers for their people , and accordingly instruct , reprove , warn , encourage , or comfort them : here is both the widom and fidelity requisite to a good servant ; and the lord , who intends in the text to oblige us to all that good servants and stewards should do , hath thus closely couched all our duty in this comprehensive phrase . so the blessedness is appropriated , not to a single duty , but to the universal diligent discharge of all our duty ; which is summed up in this giving to each other our portion of meat in season . . thus we are seasonably minded of that great and necessary duty , which the last and worst age of the world doth neglect ; we are minded of giving mutual help and furtherance to each other in the way of holiness and obedience . our disputing , quarrelling , censuring , and condemning age , is ready to turn one another out of the way , to dispute each other out of the truth , and to quarrel each other for doing their duty , instead of helping each other to do it : but this little becomes servants and stewards in the same family ; this is no part of their wisdom or fidelity ; christ knew we should ( unto his coming ) need each others help , and hath therefore so commended it as our wisdom and fidelity , and so encouraged the discharge of it by this large reward . let us then have so much reason to see the excellency of the duty and temper , and so much religion before god , and love to our selves , as to get this temper that we may do the duty , and receive the reward , and be at last blessed with those we helpt towards heaven . . this giving the portion of meat in season : this charitable benificence , puts a great honour upon religion , and commends it to others : and christ doth therefore expect we should thus adorn our profession ; and he encourageth us to it , by such a declaration of the blessedness of those who attend this duty . a wise , faithful , and diligent physitian credits his profession , and convinceth men , that it is very useful and profitable to mankind . a christian of such a temper in christianity , and so exercising himself to do this comprehensive good in his place , doth as much convince the world , that christianity is of all professions most useful to mankind , who are by it helped forward in the arduous and important affairs of eternity . . thus we are awakened to greater watchfulness over our selves and others , and minded of observing , laying hold on , and improving opportunities ; which , though we are so engaged not to let slip , yet we too too often let fall quite out of our own hands : and that becometh for ever impossible to us , which once might have been easily effected by us . time is not easily redeemed , but opportunities are more difficultly recovered , and for most part once slipt , and for ever lost : well then , might such emphasis be laid on this duty of giving a portion in season , that all might be awakened to heed what opportunities are in their hand . oh consider it , i beseech you , parents for your children , husbands for your wives , masters for your servants , elder ones for the younger , and ministers for their people ; you cannot always live , they must dye , and neither can give or receive helps when death swallows up your opportunities . you 'l never hear him catechising , preaching , praying , and exhorting , who now rests in his grave ; and you are not sure you shall ever have such another . how heedful should we be then to receive our portion when offered , and to offer it to others while we may ; and be so found prepared for the reward which is promised to these good servants , but is reserved until the coming of our lord : the reason of which delay or adjourning of our happiness is the sixth general branch of our discourse , and now cometh to be considered . and so , . the seasons and manner of our lords coming before death and judgment , are notable discoveries of the unhappiness of sinners , and therefore do by a necessary consequence manifest the happiness of the servants of god ; though light is always pleasant , yet it was most pleasant in goshen , when egypt lay in darkness . heaven is always desirable , but when the misery threatned involves the contemners of it , they will appear blessed indeed , who sought it , and obtain'd it . the various coming of our lord doth shew the world the evil state in which the unbelieving and rebellious sinners are found , and so cannot but shew the good state in which the faithful are found to be at his coming . . there is somewhat of royal prerogative in it : god will have his last coming to be the season , because it seems good to him that it should be so . and this were reason enough , though there were no other ; he hath reserved times and seasons in his own hand : and he who gives the reward freely , may ( surely ) choose the time wherein he will give it . that ever he will give , it is grace ; that he will give it at last , is his pleasure ; of which none ever complain'd , when they received the blessing . . there is much of decorum , and due order herein : it would not be so seasonable at any other time ; their service is for the lord their master , and he is the fittest to view their service , and to assign their recompence ; they did not expect their happiness before his coming , and yet they professed they should receive it at his coming ; and now when times and seasons suit their expectations and declared hopes , there appears a just order and harmony between times and things : now the promise , and their hopes are consonant to each other . . there is somewhat of that we call necessary in the case , their happiness is reserved to that time , because it could not be sooner . for , . all the greatest good gods servants can receive before this coming of their lord , is too little and mean to be their blessedness ; besides that , most of external advantages are the rewards of such as shall never have better , and are given to hypocrites , now 't is necessary that faithful servants should stay till they may receive a better reward than hypocrites have . . it is necessary all their work be done , before they receive their full blessedness ; now their work ends not till they dye , then their works follow them , and they are blessed . it is not more necessary a labourer do his work , ere he receive his wages ; or a soldier conquer , ere he triumph ; than that the faithful servants of the lord do all their work ere they are blessed and fully recompenced for it . . full blessedness of gods servants must be in a place and state where all ( not one excepted ) may meet , and be joynt-heirs of the same inheritance . now this cannot be in any place or state , but that to which ( at the lords coming ) they shall be carried . now we come into the world , live a few days , and in small numbers together , and cannot live all together , nor long together ; your tears witness it : but we must be all gathered together ere all tears shall be wiped from all faces , and this cannot be but where our lord will be with us for ever , which will not , cannot be till his coming . . vntil death be conquered , and we raised immortal , which cannot be till the last coming of our lord , we are not able to bear that glory which must be our final and full blessedness : none can see god while they live , mortal flesh is too weak for immortal glory , this is too weighty a crown for heads that must lye down in dust : we must dye , that we may be raised immortal , and so be made capable of our final happiness . vlt. lastly , in a word , the eternal presence of god with us in the immediate fruits of it , is our objective happiness , and necessary to our reward ; and this cannot be hoped or enjoyed whilst we are on this side eternity , and are measur'd by time : but when the last coming of our lord shall determine the periods of time , and fix our eternity , which shall commence at the expiration of time : then he will never more be absent from us , or hide his presence , or abate it to us . this being necessary to our happiness , it is necessary we stay until his last coming ; wherein you will , i hope , and wherein i pray that you may meet the faithful and diligent servants of god , his stewards ; wherein i perswade my self you will meet this faithful servant of christ , whom you now lament , but shall then ever rejoyce with him . sirs , i believe you will scarce doubt the truth i have preached ; i am sure you cannot with reason contradict it : i hope you will not through slothful hearts lose the proposed blessedness which is last , that it may be best to you . i have now done with all the doctrinal part , and think i have spoken to as much as needed to be handled in it : i proceed to the uses of the point ; which i shall confine to these two following : . information : hence we may learn , . that the care and business of christians is as their priviledg , very great : happiness in every condition and state is an exceeding great priviledg ; and to be faithful and diligent in the lords family , according to our talents and relations , is no light and easy care , or work ; it requires much wisdom , and much heedfulness . i wish we were more apprehensive of both , that our endeavour to be faithful might somewhat answer our hopes to be happy ; if you separate them now , god will separate you from them hereafter , when death shall cut you off from your opportunities , and judgment shall cut you off from your hopes . be holy , and serve your lord , as ever you hope to be happy with your lord. . hence learn , the first part of a faithful servants and stewards work is the more troublesome , the last part is most sweet , and satisfactory ; sincerity and diligence are sweetest at last . the idle revelling servant is most at ease when his master is at farthest distance ; but the diligent and faithful servant doth most rejoyce when his work is nearest an end , his master nearest coming , and his reward nearest to his hand . all that is difficult , is at first somewhat harsh to our weakness ; but when difficulties are well nigh conquered , it is greatest quiet and satisfaction to the diligent hand , and willing mind . religion grows sweetest to us at last , if we are sincere in it . . hence learn , that best men , though they shall be fully blessed at last , yet that last shall not be but when the lord pleaseth . none have our times in their hands , to prolong them , or shorten them to their humors or passions : good christians should live too little , and serve god and the church too little , if bad men might measure out the time of their service : such men would send them to their happiness sooner than would be convenient for those that neeed them . and were our arrival in glory at the disposal of our friends , and such as love us , we should be kept longer from it than we would . it is fit it should , and 't is best that it be in god our gracious soveraign and lords hand , to measure out the time of our service , and to fix the time of our reward , which shall be when he cometh ; and he will come when he pleaseth , and never to the loss of his faithful servants . . hence learn , to check the inordinate and excessive grief or impatience of spirit under our losses , in the death of our relations . a thousand disputing thoughts will start up in your breast , which must not be allowed any debate : it is the lord who might have come sooner , though we should possibly think he came too soon ; crush such like surmizes , look rather to the known piety , diligence , faithfulness and labours of your deceased christian relations , and consider to whom they lived servants , to whom they are passed , with whom they now do , and ever shall live . be followers of them , as they were of christ ; that in gods time , i. e. the best and fittest time , you pass to them , and be with your lord and theirs , in fulness of rewards and joys . but secondly , by way of exhortation . since the faithful and diligent servant shall be blessed at his lords coming ; be perswaded , all , whether hearers or readers , especially you who have such examples , and who have a more peculiar concern in the occasion of these lines ; be perswaded to get such a temper of soul , and lead such a course of life , as may best become the servants of such a lord who will come , and as may most comfort you when he cometh . i will not prolixly direct how you may thus do , nor farther move with argument ; i will suppose you willing already , and desirous to hear how you may be blessed in your temper , life and death . . wisdom is necessary ; the verse before my text tells us as much , therefore you must get wisdom from the scriptures . read , consider and remember them , they are the rule our lord hath left for direction of his whole family : the entrance into these , giveth wisdom , and this wisdom will attemper both heart and life , that both may be holy , and the end happy . . settle your resolutions to do all the known will of your lord : let it be your motive why you do , and your warrant when you have done the things that are proper to your places and callings . an unresolved man will never be throughly faithful or diligent : the full purpose of your heart must be to do all the good to all as you can ; which is the will of him who is good to all , and whose tender mercies are over all his works . . whatever advantage you have on men , whether it be advantage of interest or authority , use it all for god , and the good of their souls , who in likelihood will hearken to you , and be advised by you : perhaps you may thus save some . where you may forbid , let not sin be committed , unforbidden : where you may command let not good be omitted through want of your command : use the power god gives you to engage others to serve god. abraham would command his house to keep the covenant of the lord , so do you . . watch over your selves , that you may watch over others ; and ere you pretend faithfulness to others , and diligence and care to make them good , be sure to be good your selves ; none can believe you are in earnest bent on the good of souls , if you neglect your own . first , do the good which your places require , and then perswade others to mind their duty in their places . masters , fathers , and teachers will do more hurt by bad examples , than they can do good by best counsels . . look frequently to the future blessedness , under the conditions with which it is proposed to you and others , in the text , context , and other places : a frequent view of that blessedness , will heighten your desires and hopes : a frequent view of the conditions , will awaken your care , and provoke to diligence , lest you should come short of your hopes , and be disappointed of your best desires . we are apt to forget our hopes , therefore look often to that blessedness ; we are apt to indulge our ease and sloth , therefore look well and often to the terms on which it must be expected . though many weaknesses are passed by and covered , yet wilful negligence and insincerity will not be passed by ; you must be faithful and sincere , if you will be happy and blessed : this light is sown for the upright ; and the spirit in which is no guile , is , and shall be blessed , psal . . . . remember and imitate the best examples that fall under your observation . beside what are recorded in sacred scripture , ( to which you must look ) it will be helpful to you , if you will remember and imitate those whose life and carriage was much in your eye . and let me tell you , in the copy our late faithful brother set you , there are remarkable for your imitation . a prudent care to manage soul-concerns ; a constant unwearied diligence in labours for their good ; an undaunted resolution for known duty to god and man ; a tender and meek spirit , gently dealing with the weak , yet willing enquirers after god ; a ready and full-willing mind to minister on every occasion to the edifying of those he conversed with : an even and steddy practice of what he commended as excellent or urged , as necessary duty , an acquaintedness with the importance of duty and reward . a serious mindfulness of death and judgment , on which he discoursed frequently , and lively ; dying to the world , but living to god , and still valuing most what was so good , god would not , and men could not take from him : which appear'd in his deportment and frame of spirit , when loss of dying children , and uncertain riches , raised his esteem and value of the gospel , and his and your hopes set before us in the gospel ; a heart full of love , and thoughtfulness for your good ; whence those last desires and requests in order to the promoting of your good , which i am informed he left you to consider : prize a guide that will be faithful to your souls ; keep the unity of the spirit into which you are called by the gospel ; and seek god earnestly for both . now could we prevail with you who heard , and with others who read this discourse , to endeavour for such a frame of spirit , and to act according to it , i know there would be more faithfulness , diligence , and mutual hope among the servants of the lord , and his family would be more beautiful in sight of others , and more comforted and edified in their own souls . read then , and read again , and be in your houses ( which should be little families , or churches of god ) in directing , and helping them to heaven , what he desired and labour'd to be amongst you all ; i do think he gave you the copy of faithfulness and diligence , or i would not have thus set it before you ; and i commend it to you as becomes both me and it , viz. it is the copy of one who whilst he was good , was still a man ; but though i could wish you would excel him , i will not flatter you with a hope you will do it ; oh that you would equal him , of whom allow me to say , he could do as much as most of best men , scholars , christians , husbands , fathers , brethren , ministers ; and his will was ever equal to his ability ; the service of his lord was his life : though he lived not on it , he would not , he could not live without it ; by a gracious master sitted for , succeeded in , carried through much work in a little time ; and i believe now rewarded with a crown of life and righteousness , which he knew he did not merit , though he knew it should be his wages . in brief , he was such an one as friends who knew him , desire they may be ; and now is such as they hope they shall be ; such an one as some enemies already ( as i am inform'd ) have wisht they might be , and others will once at last wish they had been . he had a worth known to himself , and others , but it did not puff him up . should i say all i could , strangers would think i exceed , friends would know a better orator might justifiably have spoken more . yet once for all ; if either readers or hearers carp at the character i have given him , i have two things to say : first it will be easier to quarrel at the praises , than to deserve them : next , i would defraud none of the commendation due to them ; nor do i prefer him above all ; there are some ( but too few ) superior in gifts and graces , i hope there are many his equals ; i am sure the most are lower by head and shoulders , who likeliest to misinterpret me , shall have a good wish for them , or rather a serious prayer , testimony of a hearty love to their persons , and unfeigned desire of their own good , comfort and welfare ; and of all these , to theirs , and the church of god , in this , and after ages ; for them i say , i will pray more days , fewer troubles , and that they may be in other things altogether such as he was . finis . only on particular men , women , and children ; but even on whole towns , and countries ; many of which have been miserably afflicted , and some even totally destroyed by tempests , fires , pestilences , and other strange accidents , whereof no cause in nature could appear . and this hath been attested not by one or two private , or ignorant men , but transmitted from one generation to another as the opinion of the most authentick historians , physicians , and divines , grounded on the best , and strictest enquiries of such who have taken indefatigable pains to sift and search out the truth of what they have related : nor have we alone the authority of such , but the consent of whole courts of judicature , and the most learned assemblies of states-men , and divines ; who in all ages by their publick & solemn sanctions have declared their belief , & detestation of such cursed practices . besides the undeniable testimony of the sacred scriptures , ( before mentioned ) to whose unerring suffrage we ought to submit our belief ; and not by our fidelity contradict the authority of the almighty ; and take upon us to be the patrons and champions of those hellish practises we seem to disbelieve . by charmers , in a strict sense , may be understood such as by some spell , or form of words employ their familiar spirits to bring at their call such creatures as they shall demand , rendering venomous creatures disarmed of their noxious quality during their pleasure ; and the most ferose and wild brutes , to become tractable , and couchant . such were they who could suscitate , or call together great numbers of snakes or serpents , and cause them to go of their own accord into the fire , which was inclosed within a magical circle of which dr. casaubon , of credulity and incredulity , gives an account at large , page . . some have charmed flyes , and grashoppers , when the fields have been infested with them , and the fruits of the earth in danger . and of this sort of operators the psalmist seems to speak , ps . . v. . which will not hearken to the voice of the charmer , charming never so wisely . so ecclesiastes ch . . . v. surely the serpent will bite without enchantment , and the . of the prophet jerem. . v. i will send serpents , cockatrices amongst you , which will not be charmed , and they shall bite you , &c. southsayers , were such , as by inspection into the entrails of beasts , or the flying of birds , were wont to prognosticate of weather , what tempests , or other seasons , were like to ensue , they gave their opinions too with relation to other contingencies , as events of battle , the fatality of seasons , or attempts ; this they foretold by some certain omens , for which the heathen priests were wont to inspect the bowels of their sacrifices , according to that in the poet. — consulit exta augur , & absolvens , superis effata recantat . these weather-gagers , were antiently applyed to , to secure corn , ground , vineyards , and cattle , as well as towns , and houses from storms and tempests ; mentioned by seneca in his fourth book of natural questions . they were deputed to a certain office , to observe , & give notice to the people when a storm was coming ; who upon such warning hastened to kill a lamb , or a chick , or some young thing or other ; or if they had none of these to offer , they were to prick their finger , and that blood was accepted and the storm ceased or was prevented . this was indeed a strange kind of oblation , and one might well conclude with seneca , that the clouds have little affinity with blood , or a prickt finger : but what will not the great enemy of souls do , if he can but abuse and delude poor men into a belief that by some outward means tempests may be diverted , that they may have the less suspicion of themselves , and be less suspected by others ; whilst in the mean time they are hereby ensnared into a diabolical idolatry . by sorcerers , such may be understood , who ( having contracted a familiarity , and entred into a confederacy with the devil , or some of his infernal spirits ) consult , and advise with their hellish confederates about the affairs in which they are employed , and make their determinations according to the advice of their familiars . nay many extraordinary things which seem to be done by the sorcerer , are really done by the spirit , so , that they seem to exchange forms one with the other ; the daemon sometimes appears in the shape and resemblance of the sorcerer , & at another time the sorcerer shall haunt ye in semblance of the daemon . of this more will appear , when we come to particular instances in the subsequent discourse . magician is a name which imports the esteem the ancients had for such as could perform feats above the reach and conception of ordinary men , whether by that which is called natural magick , or some stricter familiarity with the inhabitants of the lower world : they were by them esteemed wise-men , for so the word magi signifies ; and that is the name which the turks give to their conjurers , and such as deal in those forbidden arts at this day . such were those whom the hardened pharaoh called for , by their magical operations to perform things semblable , in some sort , and like those wrought by holy moses , by a divine command and power , for the wicked king saw them turn water into blood , rods into serpents , and with multitudes of frogs to cover the face of the earth . nor is it improbable that the evil angels were permitted by an extraordinary providence thus to exert and shew their power , by the hand of their evil ministers , in a judicial way , for the hardening of that seared king : so that seeing the seeming miracles wrought by his magicians , he might be the more confirmed in his obstinacy against the counsel of god by his servant moses . for the sacred text assures us that he was raised up in an extraordinary manner , to be to future ages , an example of the righteous judgment of god upon hardened , self-deluded , and deluding infidels . and some we read of are given up to strong delusions , that they might believe a lie. by a witch , is commonly understood a femal agent , or patient , who is become in covenant with the devil ; having in a literal sense sold her self to work wickedness , such whose chief negotiation tends to the spoiling their neighbours persons , or goods . they have commonly certain excrescencies like teats , or nipples in private parts of their bodies , which their familiars often suck . sometimes personally , and sometimes in a dream , or trance they revel with the evil spirit in nightly cabals and consults . those particularly intended here , are such as are commonly called black witches ; there is besides another sort termed white witches ; these by a diabolical complaisance , or good-nature , are to uncharm and give ease to those the other have afflicted : but sometimes it so happens that one or other of the witches dyes by force of the counter-charm . both these are condemned to death by the divine law exod. . . the suasion of such hath been sometimes sought unto , and used to entice young maids to unclean folly but witches are themselves imposed upon as well as they impose on others ; the grand impostor the devil deceiveth , them , as they deceive those that seek unto them : and the cures which by these imps are performed on the bodies of their deluded patients tend to the tainting and infection of the soul. there are divers other general names for the students of this infernal art , as enchanters , wizzards , dreamers , observers of times , of divers of which there will be instances in the following collection of relations ; but these being mostly included under the definitions herein specified , being much of the same import and signification , it will be superfluous to mention in this place ; but the further notion of those black scholars will be better discerned , as we come to give relation of their several ways , and methods of their operations , as they appear in the subsequent chapters . having thus displayed the various degrees and kinds of those confederates with the lower world , we shall now enter upon the proofs that the heathen priests of old and the idolatrous papists of later date , have been , and are the great promoters of this infernal and accursed defection from the eternal fountain of happiness ; and the great encouragers of daemonolatry , as well as idolatry ( that is to say of devil-worship ) which is the highest homage he expects from his infatuated vassals , and on the account of which he ( principally ) instructs them in the dark and devilish mysteries of hell-craft and fascination . it was alwaies the custom of the nations to seek unto their gods for counsel , in the case of war , and other extremities : and as the holy one commanded his people to seek his face , and call upon his name , and expresly in the first table forbids the making any semblance or likeness of any image , in heaven , in earth , or in the waters under the earth ; thereby strictly forbidding all manner of idolatry : so the wicked angel hath at all times been seducing and alienating the hearts of men from their obedience to the righteous command , by setting up false gods. and as the prophets and holy men of god spake as they were inspired by the holy ghost ; so the idol priests and pythonists delivered the devils oracles to the people : they were enquired of , and sought unto , in relation to future events and contingencies . nay so far had these infernal priests imposed upon the biggotted world , that their daemons , or familiars for their deities were no better ) obtained divine adoration , and wanted not their high-places , groves , and altars ; so this devil-worship was promoted under the notion of religion , and their services abounded with the ostentatious pomps of devilish rites and ceremonies . and as the offering of bullocks , lambs , doves , and such like were ordained by the divine command to be offered in the time of the ceremonial law , when the priest entered into the holy of holies , and that not without blood , as the apostle of the gentiles notes : so were the altars of the ethnic idols steeped in blood , and that not only of beasts ; but they reek't with humane gore : so we read that they caused their children to pass through the fire to that canibal moloch and often in the history of these deluded oriental nations , we read they sacrificed sometimes a youth , sometimes a young damsel , to pacify their incensed deities . in the . chapter of the . book of kings , in that mighty defeat of the priests of baal , when they contended with the prophet of the lord , in the . verse they cut themselves with knives , and lancers , after their manner , 'till the blood gushed out upon them . by which it appears that it was customary for those biggotted wretches to implore the aid of their detestable mock-deities . nor can any one that reads the modern histories of witch-craft and sorceries , be ignorant , that the compacts and confederacies of those deluded ones are confirmed with their blood , either by making their mark with it on certain cov'nants drawn between them ; or by permitting their familiar to draw their blood at those bestial teats ( which for that purpose ) the succubus draws in the parts of their bodies . what were the pythones , or pythonici so much resorted to of old ? but because by the predictions they uttered by the assistance of the black angel , they had got the estimation of prophets , and prophetesses . this made king saul in the . sam. . chap. . vers . enquire for one that had a familiar spirit , or a pythonem as the latain translation hath it : and this was it which caused the king of moab thrice to send his princes and servants to the son of behor ; for they had in their hand the reward of divination , numb . . vers . . so that if they had not believed him to have had such a familiar or spirit , for what reason should they carry that reward with them ? besides they apprehended that he had the power of blessing and cursing , ver . . as the biggotted papists at this day impute to their pythonic priest the pope ; tho it be the command of our great high priest to his disciples , that they bless , and curse not . it is farther observable that balak took balaam to the high places of the idol baal , from one place to another , where they used to offer sacrifices , and expect the answer of their diabolical gods , by the mouth of the priest , who used to divine unto the people . they imputed a great virtue and power to those places where their lying spirits used to confer with them ; therefore when the prophet could not curse israel from one of the high places , the king takes him to another , and to a third , with a peradventure thou mayst have a power to curse them from thence : but the prophet being commanded by god , was compelled to declare to him , in chap. . ver . . surely there is no inchantment against jacob , neither is there any divination against israel . it is evident to any one who hath read the histories and classick authors of former ages that the great apollyon , and abaddon hath uttered his oracles , riddles and sayings not only out of the bodies , & part of the bodies of humane kind , ( as he spake out of the demoniac in the gospel ; and mornaeus de veritate religionis , chap. . quotes it out of diodorus , that oracles were edit a per pudenda puellae ; and there were too your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( i. e. ) ventriloqui , or such as were heard to have discourse or words uttered and pronounced in their bellies : ) but this spirit hath spoken sometimes out of trees , as in dodonos oak , out of statues , as that of memnoe , and many others , of which more will be said hereafter ; the caves of the earth , and sometimes the open air have resounded with voices , sentences , and noises of this infernal daemon , sometimes assuming the vehicle of one shape , sometimes of another ; and at other times not at all exposing himself in any visible form . it is almost incredible how antient authors abound with relations of this kind , how frequently they mention the feigned gods , and goddesses of the field , of woods , of houses , of mountains , rivers , desarts , & springs , and such like ; offering themselves to men and people , at some times in one shape , at other times in other forms ; requiring worship , ceremonies , and rites after divers manners and fashions ; now and then accosting people with pleasant and diverting encounters and sometimes affrighting them with furious shapes , gestures , and menaces . of these plato in his epominede speaks very largely , treating of the force and powers of the defunct heroes which the latins named lemures & houshold gods , also manes ghosts , and genij , and demons diversly sorting themselves in the air , earth and divers regions of the world , distinguished by several offices , and affairs to which they sometimes apropriated themselves . they had multitudes of other names conferred on them , as fauns , satyrs , nymphs , hamadriades , and a great number of others . the learned antiquary mr. cambden in his britannia , among the antiquities of the romans which he records to have been found in this island , makes mention of divers altars to the diis manibus and other loci genij , &c. and the apostle paul mentioneth many altars erected by the athenians to these kind of deities , amongst which he found one inscribed to the unknown god. but those to whom the gospel of truth hath been preached have been taught to believe that there is but one only true god , and therefore may be well assured that these were evil spirits , and diabolical delusions ; and that paying adoration to their impious shrines , or teaching others so to do , is a doctrine of devils . and that such have been and are still by many barbarous nations acknowledged is evidently confirmed by the universal agreement of all histories , records , and times ; and that they were manifestly seen , known , and familiarly discerned by the outward senses ; cannot by any rational and candid reader be denyed , haveing been so fully proved by testimonies both divine and moral . in the next place we shall compare the idolatries of the roman church with those of the ancients , and prove by natural consequence , that idol worship is a confederacy with devils , and a practice necessarily promoting that detestable sin of witch-craft . 't is very true that the catholick doctors ( as they call themselves ) affirm that they do not teach images to be worshipped ; but certainly when we have enquired into the doctrines , as well as practices of their church we shall find that such like evasions are but jesuitical shams , and pious frauds with which they would wipe off the odium of their gross superstitions amongst the ignorant and credulous . for their jesuites , and fathers generally maintain that images are to be honoured with the same worship that is due to the original , or prototype : so that the images of god , and of the trinity ( for such they are not ashamed to make , as will be seen by and by ) and of our lord jesus christ must be adored with the highest divine worship that any creature is capable to pay : and if any have come short herein , and have not preached up this excess of devotion , the constant practice of the popish church runs counter to their doctrine . they set up images every where in their churches , and enjoin their people to worship them , and the more they cringe and creep , the more devout catholicks they are accounted . and as their predecessors the priests of baal , and the gentile idolaters prostrated themselves , and cryed , and macerated their bodies before their idols ; so the popelings bow before their idols , pray unto them , smoke their nostrils with perfumes , and erect abundance of wax-lights about them , and in loud quires chant the praises of their idol saint , and when this rotten god happens to fall into repair , and to be patcht and mended , happy is he that can get one of the consecrated chips , & present it to some biggotted lady , or nobleman to sanctify their closets . and to convince the world that it is certainly the image that they worship & adore , and not the virtues , or remembrance of the original , they pay a great deal more superstitious homage to a graven image than to a painted one , though they represent the same person ; besides the same image , hath much more reverence in one place than in another , as their lady of loretto , and st. james of compostella , &c. to which you shall have them trot a hundred leagues , or more , in pilgrimage , when perhaps they have the image of the same saint altogether as decent , and as like at home in their own parish church . but all this can be supposed for no other but that they might keep close to the copy of the heathen idolaters , who though they had many groves to moloch , and astoreth &c. yet they had their capital high places ; where ( in case the petit country deities could not give them redress ) they appealed as to a higher court , and with vast presents , and chargeable pilgrimages sought to obtain an answer to their petitions . so the oracle of apollo at delphos had more veneration than any other of his shrines , though many others were erected to him ; but however it happen'd , other climates did not so well suit with the temper , or constitution of that deity ; perhaps they might be too cold , or hot , the catering of the scullion priests , not so agreeable to his pallate as the delphick ragousts and entertainments : certain it was , the god was more sullen , and seemed to be tongue-tyed in other places , or spoke in some language which the priest did not understand ; whereas those at delphos soon resolved the doubts , and answered the petitions of their suppliants . at nants and tours , and some other places they erected a monstrous image to our lord which they call st. saviours about . or . foot high , now this saint , distinguishable from their petty saints by his large bulk and stature , is worshipped by them for the preservation of corn , and of their vines , from cold , frost , and tempest , for curing their horses of the staggers , keeping sheep from the rot , bees from dying , and for defending their lambs from wolves . therefore on his festival where these great images are erected , you may see an infinite number of pilgrims of all ages , and conditions , bringing their gifts to those statues . some bring one thing , some another , according to their qualities , or capacities ; for the idol or rather the priest , are not so squeamish but any thing will go down with them for advantage , and their temples ( like parsonage barns ) will entertain any sort of grain . there you might see vast quantities of wool , corn , thred , butter , bacon , hony , sucking piggs , grapes ; all brought mony , or some other good thing as valuable , and none came without wax tapers , to burn all the while that masses were saying at the altar : so that besides chests full of the fore-recited materials , tables loaden with great pieces of meat , and a number of all sorts of provisions : there have been gathered up , in five hours time , of short ends of candles , full threescore and ten pounds of wax , by the light of which you may certainly see the dreadful idolatry of the romish church . de la mot , sermon at the savoy , . page . . it was , and is the doctrine , and ought to be the belief of every true son of the church of england , that the church of rome is an idolatrous church ; see . article of the church of england ; and then see the d part of the homily for whitsuntide , pa. . where you have these words . that the church of rome as it is presently , and hath been for the space of nine hundred years and odd , is so far wide from the nature of the true church , that nothing can be more , and in peril of idolatry , pa. . that it is an idolatrous church , not only an harlot ( as the scripture calls her ) but also a soul , filthy , old wither'd harlot , and the mother of whoredom , guilty of the same idolatry , and worse , then was amongst ethnicks and heathen , pa. . pa. . with abundance more to the same purpose . my lord chief justice pemberton affirms in the tryal of plunket , pa. . that popery is a religion ten times worse than all the heathenish superstitions . but further to prove that popish idolatry is but ethnick idolatry new dipt , see again what the church of england saith of it in tom. . of her homilies , pa. . and for that idolatry standeth chiefly in the mind , it shall in this part first be proved that our image-maintainers have had , and have the same opinions and judgments of saints , whose images they have made and worshipped , as the gentiles idolaters had of their gods , and afterwards shall be declared , that our image maintainers and worshippers , have used , and use the same outward rites of honouring and worshipping their images , as the gentiles did use before their idols ; and therefore that they commit idolatry as well inwardly and outwardly as did the wicked gentiles idolaters . and concerning the first part of the idolatrous opinions of our image-maintainers . what i pray you be such saints with us to whom we attribute the defence of certain countries , spoiling god of his due honour herein , but dii tutelares of the gentiles idolaters , such as were belus to the babylonians and assyrians , osiris and isis to the egyptians , vulcane to the lemnians , and to such other ? what be such saints to whom the safe guard of certain cities are appointed , but dij presides with the gentiles idolaters : such as were at delphos , appollo ; at athens , minerva ; at carthage , juno ; at rome quirinus , &c. what be such saints to whom , contrary to the use of the primitive church , temples , and churches be builded , and altars erected but dij patroni , of the gentiles idolaters : such as were in the capitol , jupiter ; in paphos temple , venus ; in ephesus temple diana ; and such like . alass we seem in our thus thinking and doing to have learn'd our religion not out of gods word , but out of the pagan poets , who say , excessere omnes adytis , arisque relictis , dij quibus imperium hoc steterat , &c. that is to say , all the gods , by whose defence this empire stood , are gone out of the temples , & have forsaken their altars . and where one saint hath images in divers places , the same saint hath divers names thereof , most like to the gentiles . when you hear of our lady of walsingham , our lady of ipswich , our lady of wilsdon and such other : what is it but an imitation of the gentiles idolaters , diana agrotera , diana coriphea , diana ephesia , &c. venus cypria , venus paphia , venus guidia . wherein is evidently meant , that the saint for the image sake , should in those places , yea , in the images themselves have a dwelling ; which is the ground of their idolatry ; for where no images be , they have no such means . terentius varro , sheweth that there were three hundred jupiters in his time , there , were no fewer veneres , and dianae , we had no fewer christophers , ladies , mary magdalens , and other saints . oenomaus , and hesiodus shew , that in their time there were thirty thousand gods. i think we had no fewer saints , to whom we gave the honour due to god. and they have not only spoiled the true living god of his due honour in temples , countries , cities , and lands , by such devices , and inventions , as the gentiles idolaters have done before them : but the sea & waters , have as well special saints with them as they had gods with the gentiles , neptune , triton , nereus , castor and pollux , venus , and such other . in whose places be come st. christopher , saint clement , and divers others ; especially our lady , to whom ship-men sing , ave maris stella . neither hath the fire scaped their idolatrous inventions ; for instead of vulcane & v●sta , the gentiles gods of the fire , our men have placed saint agatha , and make letters on her day to quench fire with . every artificer , and profession hath his special saint , as a peculiar god : as for example , scholars have saint nicholas , and saint gregory ; painters st. luke ; neither lack souldiers their mars , nor lovers their venus , amongst christians . all diseases have their special saints , as gods the curers of them . the pox , st. roche ; the falling evil st. cornelis ; the toothake , st. apollin , &c. neither do beasts and cattle lack their gods with us , for saint loy is the horse-leech , and st. anthony the swine-herd , &c. where is gods providence , and due honour in the mean season ? who saith the heavens be mine , and the earth is mine , &c. but we have left him neither heaven , nor earth , nor water , nor country , nor city , nor peace , nor war , to rule and govern , neither men nor beasts , for their diseases to cure : that a godly man might justly for zealous indignation cry out , o heaven ! o earth ! and seas ! what madness and wickedness against god are men fallen into ? what dishonour do the creatures to their creator and maker ? and if we remember god sometimes , yet because we doubt of his ability , or will to help , we join to him another helper , as if he were a noun adjective , using these sayings ; such as learn , god and st. nicholas be my speed , such as neese , god help and st. john : to the horse god and st. loy save thee ; thus are we become like horses and mules , which have no understanding . for is there not one god only , who by his power and wisdom made all things , and by his providence governeth the same , and by his goodness maintaineth and saveth them ? be not all things of him , by him , and through him ? why dost thou turn from the creator to the creature ? this is the manner of the gentiles idolaters : but thou art a christian ; and therefore by christ alone hast access to god the father & help of him only . these things are not written to any reproach of the saints themselves , who were the true servants of god , & did give all honour to him , taking none unto themselves , and are blessed souls with god : but against our foolishness and wickedness , making of the true servants of god , false gods , by attributing to them the power , and honour which is due to god only . and , pa. . it is further added , if answer be made , that they make saints but intercessors to god , and means for such things as they would obtain of god : that is even after the gentiles idolatrous usage , to make them of saints , gods , called dii medioximi , to be mean intercessours , and helpers to god , &c. the homily calls it a lewd distinction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; for it is evident that the saints of god cannot abide that as much as any outward worshipping be done , or exhibited to them ; and to attribute such desire of divine honour to saints , is to blot them with a most odious and devilish ignominy and villany ; and indeed , of saints , to make them satans , and very devils , whose property is , to challenge to themselves the honour which is due to god only , see pa. . and , pa. he proceeds , but in many points they have far exceeded in all wickedness , foolishness , and madness particularly in this , they pass the folly , and wickedness of the gentiles ; that they honour and worship the reliques & bones of saints ; which proves that they be mortal men , and dead , and therefore no gods to be worshiped : which the gentiles would never confess of their gods for very shame . and after a great many ridiculous practices of theirs , in reference to the reliques are reckon'd up , the homily concludes that they are , not only more wicked than the gentiles idolaters , but also no wiser than horses , asses , and mules , which have no understanding . great pitty it is that so useful , and pious a detection of the idolatries of the roman church , should be neglected to be read in such a time , when they have the impudence to face us down with their bold and false denyals of their ethnick doctrines , and practises . hereby we see what opinion the reformed church of england hath of their detestable polytheism , or making a plurality of gods ; in this they act exactly as the holy scriptures speak of the workings of antichrist , with all deceiveableness of unrighteousness : and teach up the very doctrines of devils . that the original of this saint and angel worship was from the heathen , is plain from nicephorus , a very credible author , in his church history , book the . cap. . where he informs us that one peter gnapheus , an heretical bishop of antioch , in the fifth century ( which was before the year ) was the first that instituted the worship of the virgin mary , and that her name should be called upon in the publick prayers of the church ; which is likewise testifyed by the historians of magdeburg , cent . . chap. . and this may fairly be reckoned as the first publick entrance and establishment of saint-worship in general ; since 't is probable the blessed mary obtained the honour ( or rather dishonour ) of their misdirected devotions , as soon as any other meaner saint : yet true it is that some private men , transported with blind zeal , and a little tinctured with platoes notions , did before begin to hanker after some such thing , and some of the fathers , now & then , seemed to give too much encouragement thereto , by unwary panegyricks ; and flashes of rhetorick on departed martyrs ; amongst the rest st. jerom was much addicted thereunto , and for the same justly opposed by vigilantius , in a treatise wrote on that very occasion . the worshiping of angels had no better ground , for that practise was anciently introduced by certain hereticks , thence called angelici , as st. augustin witnesseth , ad quod vult deum , cap. . and indeed these seem to have infested the church in the apostles days , occasioning that caution of st. paul , coloss . . . let no man beguile you in a voluntary humility , and worshiping of angels , not holding the head , &c. which the greek scholiast , pa. . thus interprets . there were ( says he ) divers , that under pretence of modesty , forbad them to go to christ by themselves , but that the favour of angels must be intreated to introduce us to god , so theodoret on the same text , p. . useing pretence of humility , they gave counsel to pray to angels ; saying , we could neither see , nor comprehend , nor come to god ; and therefore must conciliate his favour by mediation of angels . it is evident this saint and angel worship is a piece of revived paganisme . for the gentiles besides their dii superi , which they owned to be gods by nature , had their daemons , and their hero's the spirits of brave men departed , whom they worshipt ( just as our papists do , ) not simply and absolutely , but as intercessours for them to the superiour deities . hence tully in his book de legibus , deos , &c. let the gods be worshiped , as well those of the upper house , who were always counted celestial , as those whom their own merits have called into heav'n . and again he says , deorum manium jura sancta sunto , hos letho datos , divos habento ; let the rights of the ghost-gods be kept inviolable , and let them after death be worshiped as second-rate deities , by which is evident how exactly our catholick romans have renewed the idolatrous laws of their heathen ancestours . the gentiles attributed the same offices to their demons , which our papists expect from their saints ; to be mediators , factors , or agents for them , so plato in synopsi . all intercourse between gods , and men is performed by demons ; they are the carriers of mens prayers to the gods , and they bring back rewards of devotion to mortals , so apuleius in his demon son. cuncta coelestium voluntate , numine , & authoritate fiunt , sed demonum obsequio , operì & ministerio . all things ( says he ) are done by the will , power , and authority of the celestial gods , but by the means dispatch , and ministration of demons . by which they did not ascribe an absolute , but only an intercessive power to them . it is certain that the papist can no farther prove their setting up , and worshiping of images to be lawful , and not of heathenish original ; then the israelites could the setting up their calves at dan and bethel , or solomon and the succeeding kings justify their setting up the altars of baal , and moloch , and the rest of their abominations , which are reckoned amongst the highest provocations against the almighty , who always by his prophets warned them against that detestable and crying sin , & denounced the wrath of god against them ; which ever follow'd them with severe judgments for those horrid impieties , in psal . . , to , there the idols of the heathen are called devils , to which they sacrificed innocent blood , so that 't is said in , vers . . the wrath of the lord was kindled against his people , insomuch that he abhorred his own inheritance . one of the first images that ever we read of , that was set up purposly to be worshiped , was that consecrated to belus the successor of ninus amongst the assyrians who were paynimas ; and eusebius testifieth in his , eccl. hist . l. . cap. . or in the greek . the men of old out of a heathenish custom were wont after that manner to honour those they called hero's or saviours . and in the year of our redemption . boniface the fourth pope of rome caused a heathen temple called pantheon , because built to the honour of all the gods , to be dedicated to the virgin mary , and all saints : and likewise instituted that festival called all saints day , wherein the pope himself must read service . diverse also of the images which the pagans had worshipped , were dipt into the name of saints , and under that notion are still worshipped . upon the whole then here is a bare exchange of pagan gods , for popish idols , and heathenish heroes , for modern saints . so that it may be said of them , they have changed their gods , but not their religion . but they are still stocks , and stones , and the work of mens hands , by what names or titles soever they dignify and distinguish them , & are guilty of as much , yea much more idolatry and blasphemy than their predecessors the heathen romans , for they knew not the evangelical rule , and could not be reckoned such willful , obstinate , & incorrigible opposers of the divine command . so that what lamech said to his two wives , may with some alteration be applyed in this case . if the pagan be avenged seven fold surely the papist seventy and seven fold . they pay the same adoration to their images , as they do to god the father , for him they represent by ( sometimes ) the image of an old man with a globe in his hand , and a reverend beard . sometimes they figure the trinity as the heathen poets did cerberus , by an image with three heads , and faces , &c. with a solemn pace they pass before them , and fall down to the ground on their marrow bones , they go pilgrimage to them , present them lamps , and candles , and offer up incense , and gold : whilst some pretending strange miracles and lying wonders , hang up crutches , chains , legs , arms , and whole men of war at their shrines ; as if by them they had been delivered from lameness , sickness , captivity , or ship-wrack , some of these they pretend have more vertue , and holiness in them , than others : such a one ( say they ) was sent from heaven , like the palladium , or diana of the ephesians ; another was brought by angels , a third came it self from east to west , as dame fortune fled to rome . with abundance of such fopperies , wherein they not only act over all the fictions , and fables of the heathenish poets , but vastly transcend them . they invocate their images as gods , bestowing divine attributes upon them ; taking them to be at the same time in all parts of the world , giving audience both in this and the lower hemisphere , at millions of distant places , at once , as well as their privy chambers , as loretto , compostella , canterbury , &c. they solicit them for pardon of sin , and conferring the graces of the spirit , and to bring them into a state of glory after this life . for all which they apply themselves to saints , and angels , as well as to god the father ; which is plain by the words of their prayers , in their several offices , by all which it evidently appears , that these bigotted wretches seek unto devils , instead of god , for the saints , cannot , dare not hear them ; and they worship they know not what ; nor can it be doubted that they who seek to the devil in forbidden images and idols , will be ready to entertain him in a stricter confederacy , and that religion that teaches them to sense and smoak his statues , and altars , will embolden , if not lead them into nearer familiarities and acquaintance . therefore i hope the reader will pardon me that i have been thus long exposing their damnable idolatry ; it being from thence , as the fountain that all other their delusions , & wicked practises naturally flow . and those whom the devil can draw away to the worship of false gods , he may easily impose upon to set up a shrine to his infernal deity , and enter into all the mysteries of those black and diabolical arts and confederacies , which are the subject of the ensuing narrations . some of which will give an account of the proficiency of divers popes , and fathers in that hellish science of sorcery necromancy , and witchcraft . chap. iv. considerations , and arguments proving the being of witchcraft , and witches , with a refutation of the incredulity of some who deny the being of such . in an age productive of prodigies and wonders , it doth not seem to be the least to men of sound judgment , and accurate scrutiny ; that a sort of witty and ( otherwise ) ingenious , persons should openly , and with great zeal profess a disbeleif of the existence of daemons , and witches : as if thereby they intended to declare , that the best and most authentick historians of former times , the most learned and strict divines ; yea , the unerring wisdom of god himself , had all conspired to impose upon them a belief of things purely fabulous , and mere chimerical fantoms . thus whilst they assume to themselves an arrogant confidence to deny the divine verity , and the power of the omnipotent ; arraigning the equity of the preceding ages , the justice of the most solemn judicatories , and that of all times , and nations ; and deride the wisdom of the most learned councils , which hath still run counter to their fancies . themselves seem to be a proof of what they deny ; and are perfect demonstrations of the power of fascination , and a prevailing daemon . for 't is hardly to be supposed , that any thing less should render men impenetrable to the most convincing reasons , and repeated proofs of that which they contend against : notwithstanding all which , they oppose their simple ipse dixit , against the most unquestionable testimonies , of persons of the greatest integrity and generosity , amongst whom they converse , persons of that caution and candour , that any disinterested and ingenuous man could not possibly imagin to have any design to impose upon others , what themselves had not with the greatest investigation of circumstances , been convinced to be beyond a possibility of doubting . yet such was the bold confidence of some of these witch advocates that they durst effront that relation of the daemon of tedworth , published by the ingenious mr. glanvil , and attested by mr. mompesson , a gentleman , and a divine , who ( to all that knew them ) were never over fond of crediting stories of that kind ; yet ( i say ) had some of this sort of men the impudence to declare to the world that that whole relation was but a figment , or forgery , and that mr. mompesson , and mr. glanvill had retracted , whatever they had published touching that transaction . this notorious falsity they had the misfortune to disperse , when mr. glanvils sheets were scarce dry from the press , and the noise of the drum hardly out of the ears of the neigbourhood at todworth . so that we see in the second edition of saduceismus triumphatus , both mr. glanvil , and mr. mompesson , again renew , and confirm the truth of their former testimony , thereby giving the world a just occasion to detest the base artifices of such bold impostors , besides a peremptory and staring confidence , which must huff and swagger down all the most undeniable proofs ; i have not met with any argument of theirs which hath not been sufficiently refuted and baffled , by those learned and ingenious pens who have still made it their business to vindicate and rescue substantial truth , from the attacques of atheists , and scepticks . all that seems to remain unconquered of these incredulous , is a fleering sort of sham-stories , and mock-relations ; in the recital of which , it is pleasant to observe with what elevation they make their foolish triumphs over those truths , one of which is enough to vanquish a thousand of their little figments . these small pickierers deserve commiseration ; haveing deluded themselves & endeavouring to delude others into an opinion , that because there is such a thing in the world as a lye ; therefore it is impossible there should be any truth . they might with as much reason affirm , that because there is a night , therefore there can be no day ; or because there is such a quality as heat , therefore there can be no cold . another sort there are , who having had their education in a christian kingdom , are loth to seem incredulous of the holy scriptures , which the church in which they have been bapt●zed commands them religiously to submit unto , and not to dispute the truth therein delivered ; these will acknowledg that they ought to believe whatsoever is therein contained , and therefore will not question that there has been such a thing in the world as a witch , because in the sacred pages mention is made of the witch of endor ; whom they are bold to affirm to be the only pythoness that ever was in being , & presuming to declare , that she was raised up , or permitted , for that very end , to delude the credulity of saul ; and that besides her there hath been no other . which opinion ( if they will not allow it to proceed from incredulity ) appears to be the effect of rank ignorance ; for who that hath read the holy bible discerns not , that saul before this time , had cut off those that had familiar spirits , and the wizzards out of the land , sam. . ch . ver . the . so that it appears there were many , before the witch of endor , even in the days of saul , besides what hath been ment●oned before of the king of moab , who sent his servants to balaam , with the reward of divination ▪ neither can any one that considereth the story of saul at endor , imagine that the woman there , was permitted but in the case of saul only . for the servants of saul knew her to have a familiar spirit , before the kings intention of enquiring of her was supposed , verse th . besides , it seems evident that the samuel there raised up , was not by the power of the witch ? for she was affrighted when she saw samuel , and cryed out , like one in a surprise , and under a disappointment of what she expected : this was none of her familiars that appeared , for then we may conclude she had not been transported with such a fear ; her confederates were tyed up , and could not answer her : but it is most probable to be the prophet samuel raised by the power of god to pronounce the sentence of death upon saul and his sons , for his disobedience , which the holy man had told him was as the sin of witchcraft ; and for violating the righteous command , in applying himself to the witch of endor contrary to the declared will of god. not unlike to this was that dreadful judgment of fire from heaven , which ( at the prayer of eliiah ) fell upon the two captains and their fifty's , when ahaziah king of samaria had sent his servants to enquire of baalzebub , the idol , or daemon of ekron . in . chap. book of kings . but how many more of this kind are mentioned in scripture , besides the witch of endor , will appear , if we read what is recorded of manasseh , jesebell , simon magus , and elimas the sorcerer , with many other instances of the same kind , whereof the new testament , as well as the old , hath divers extraordinary relations , but of that the passage in the prophesie of isaiah chap. . ver . . they are southsayers , like the philistines . and it is evident by the . verse of the . chap. of the same prophesie ; that the jewish nation were in a great measure given up to the satanicall delusion of enquiring after witches , and sorcerers , and such as divined to them by pythons ; so that they forsook the holy oracles of the divine law ; and in their difficulties they counselled one another to apply themselves to those forbidden abominations . therefore it must proceed from a neglect , or careless perusal of the sacred books , that any one should be ignorant of other instances of witches , besides that of the pythoness of endor . suidas has a most considerable proof of the daemons answering the heathens by oracles ; where speaking of augustus caesar's enquiring at an oracle who should be his successor , the oracle returned him this answer . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . which may thus be englished . — a boy of hebrew offspring , whom the gods adore , commands me hence , to hell , my proper shore ; henceforth forbear our altars to implore . the emperour at his return , commanded an altar to be erected in the capital , having this inscription : haec est ara primogeniti dei. this is the altar of the first-born of god. now it is plain that our saviour was born dureing the reign of this augustus , for in the second chap. of st. luke we find , that joseph and mary , went up to judea to be taxed , at that time when augustus had imposed a general tax upon the world and that during their abode at bethlehem , the blessed nativity happened : of which the eastern sages had notice by his star ; and that the roman cesar had some such apprehension ( or impression at least ) the words upon the altar do plainly manifest . and if this relation of suidas obtain credit , it may easily be evinced that they were daemons , or crafty spirits which answered at the oracles of the heathens : for if we admit that many answers were given by the cunning , and jugling of their priests ; yet it could not make for their interest to discredit their oracle , nor for the credit of their deity . but the almighty power of the son of god forced those infatuating spirits to acknowledge his soveraign divinity as the unclean spirit in the . chap. of luke , verse . what have i to do with thee jesus , thou son of the most high god. thus at the arising of the son of righteousness , did the dark oracles vanish , as the shadows of the night are chased away , by the appearing of the sun beames . to which may be added what plutarch relates in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . he tells yee , that a certain company sailing from greece towards italy , happened of a sudden to be becalmed , and one thamus , an egyptian , who was of the ships crew , was called three times , at the third call he made answer here am i ; whereupon the voice bad him , when he came to the palodes ( certain shelves in the ionian sea ) that then he should publish that the great pan was dead . and then the ship was discharged of her restraint and went forward , so that wh●n they came to the place appointed , thamus from the poop of the ship , published what he had been commanded ; whereupon followed a great noise of shrieking and lamenting together , so that the sea resounded with the lamentation . the emperour tiberius having been made acquainted with this passage , demanded of his wise men ; who this great god pan might be ? but the best answer they could give him , was , that he was the son of mercury and penelope . but this circumstance happening just at the time when our saviour was crucified , it was concluded by more intelligent and considerate men , that by the great god pan was meant the blessed redeemer of mankind ; who by his death on the cross , overthrew the kingdom , and power of satan ; so that the devils were now to quit those oracles by which they had so long deceived the world : and on this account those spirits might be thought to make that great and dismall lamentation . for from that time they soon ran into decay , and the delphi oracula cessant , which juvenal records , makes it plain that they were but of short continuance , after the fatal blow given them on the cross , when our blessed saviour gave up the ghost with an it is finished . now had these oracles been managed only by the subtilty and artifice of the priest , it is very improbable but they might have been of longer continuance , for the priests continue to be as crafty and covetous as ever , and as dexterous at all the feats of juggling and legerdemain . but it is plain the time of their delusions was expired , and it is no small argument of the power of the gospel of truth , that those vanquished spirits flye before it ; they retire , with the molten , and carved images to the owls and to the batts , not being able to endure the splendour of the tidings of salvation . hence it is that in those countries where there is least idolatry , and where the sincere preaching of the word of power is countenanced , there it is very rare , comparatively to meet with instances of the satanical craft and power ; his strong holds are beaten down ; tho some small forts he still retains amongst the ignorant , and superstitious : but in countries where idolatry , and paganism prevail , he governs , as among the children of disobedience ; here he hath his groves , his cells , and hermitages , and altars ; he passes for a god , receiveth publick adoration ; whilst every priest hath his familiar , and the doctrine of devils passes for saving truth . in countries more barbarous , he is worshiped for fear , ( as amongst the indians ) and there he often shews himself to them in monstrous shapes , dreadful to behold , to affright them into their damnable sacrifices , and idolatries . in countries where humane learning hath obtained , a pretended antiquity , and doctrine of the ancients is that by which they justify their superstitions ; whilst a blind obedience , and misguided zeal , tumbles whole nations down the dreadful precipices of blasphemy and devil-worship . and to these the grand impostor appears in shapes , and figures divine and angelical ( for the most part ) sweetning them in their heathenish apostacy and idolatry , by glorious apparitions and revelations , sometimes to one saint sometimes to another ; and this in order to the promulgation of some doctrine that may advance his dark empire , and designs ; which must be confirmed by seeming miracles and lying wonders , the more to infatuate the minds of their deluded bigots , and confirm in them a belief of their diabolical impostures . and tho some perhaps may imagin that what hath been said , signifies little to the proof of the existence of witches ; they may by weighing , and comparing the argument , find an evident demonstration thereof : for what less than the sorceries of their priests , and the prevailing influence of evil angels , could possibly shut up so many nations , and that from the first ages , under such gross , and stupendious blasphemy , idolatry , and atheism ? so that if the question were put , which the apostle paul demands of the galatians , chap. vers . . o foolish galatians , who hath bewitched you , that you should not obey the truth ? it might truly be answered , that the devil with the assistance and confederacy of their idol priests hath done it . this indeed , is the most deplorable kind of fascination , whereby mens souls and faculties are captivated to their spiritual enemy , and their minds and consciences are defiled . it is impossible almost to relieve men in this kind of delusion , because the whole current of their misguided devotion , runs diametrically opposite to the means of their cure. but of this more will be said in a following chapter , where the witchcraft of idolatrous , and popish priests , will be particularly treated of . others there are amongst the devils advocates , that would fain insinuate , that because some particular men have endeavoured to attain this hellish art , and could not arrive to it ; others have gone a little way in magical performances , but could never do any great exploits , or shew any extraordinary feats in that profound science , that therefore such acquirements are not at all attainable , but above the reach of the black mysteries ; such was nero , who because his pursuit of that infernal study was not attended with any fatal proficiency , he is said to have contemned the magicall art , as pretending to such performances , as it could never attain to and therefore he sate down a despiser of such as boasted their knowledg in those mysteries : but it is no wonder that the devil complyed not with his studies in that school , since nero of his own nature was so much a devil , that had he been furthered with any of those more subtil assistances , it is probable he might have attempted such things as should have exceeded all that went before him , and have put his drudging spirits upon such performances as ( tho they might not exceed the fierceness of their dispositions , yet ) might surmount their power . but , from hence to argue that there are no witches , seems as incongruous , as if i should say there is no such thing as a lyon , or a wolf , which kill and devour the herds , and flocks , because i have a little dog at home that cannot do it . nor ought it to be attributed to a miraculous power , that daemons and witches present themselves in various shapes , somtimes humane , somtimes bestial , at other times monstrous , and now and then in their proper forms : for as we cannot understand the profound knowledge that subtil and spiritual beings have of natural causes above the stretch of our enquiry ; so can we much less limit their free and unconfined agencies , to qualities and reasons within our comprehensions for as they have the advantage of a larger intelligence , they can from time to time impart things strange and foreign to us : and their airy substances are capable of putting on diversities of figures , and they can assume such a vehicle as may represent any resemblance they please ; that it is much easier for us to conceive they may borrow the resemblance of lower shapes , than the garb and mien of the angels of light. and if at any time they cloath their daemoniac confederates in representations different from their proper existencies , it is to be attributed to that knowledge they have of occult qualities , which is above the investigation of our scrutinies . by the following relations , it will appear that at the same time a cat or other creature hath been cut , or wounded ; the hurt hath manifestly appeared upon the body of the witch , in that very part where the other assumed resemblance hath to apearance received the blow given . nor would we have the reader imagin that the authority of the bare following relations is all that we insist upon as a proof of what is here asserted ; but these are published as a farther confirmation of matter of fact which to the judgment of all ingenious and unprejudiced persons , are already sufficiently proved , not only by the histories of all former ages , and that not barely of the rude and barbarous , but even of the most civilized and polite times ; besides the exquisite pens of the most learned and sober writers of our age , which have given ample and undeniable attestation of the existence of witches , and diabolical contracts . to those that object the improbability of such transactions , and that the stories of witches transmuting of shapes , flying in the air , and such like , are impossible to natural reason : so much hath already been said in their refutation , that it would be preposterous to add any thing more . onely this may be added , that the more unaccountable these things seem to be in themselves ( the real matter of fact being proved ) it ought the more to prevail towards a belief of those extraordinary agencies ; for such as endeavour to impose strange fictions upon the credulous , use to adapt them as near as they can to a supposal of truth in the management ; tho attended with very strange , and seemingly prodigious circumstances : and if they would have them to appear to be imaginary fictions ; yet it is strange that people of all sorts , in all ages , should agree to publish to the world the same exploded conceits . and for those that say they cannot conceive how such things can be done ; that is no small argument of the weakness of the conceptions , apprehensions , and knowledg of such , who are apt to dispute the certainty of any thing that is above their sphere ; and it will not be found at all available against the possibility of such performances , no more than a mans doubting how it is possible that the sea doth ebb and flow , should be an argument that there were no such thing in nature . we cannot conceive how from such small , and various seeds , such different species of plants and trees receive their formation ; or how the extream distant natures and compositions of soul and body are united : but yet notwithstanding our ignorance , these things are very obvious to our sense ; tho beyond the comprehension of our reasons : and therefore it is no wonder if we are strangers to the constitutions , and powers of creatures that do not appear to us . therefore the best judgment we can make of such extraordinary things is by the evidence , and not the measure of our fancies . for by this we are certainly convinced that such things are really so , tho by reason of our confined circumstances we are not able to penetrate into the rationality of their contingencies . chap. v. propositions or assertions concerning witches and witchcraft . the character of a witch . same considerations of the original of their power . the last chapter having designed that idol worship ( as the devil is therein proposed objectively to be adored ) is not only a great countenancer , but tends vastly to the promotion of diabolical confederacies . before we proceed to a particular and historical account of ancient and modern witches , it may be necessary a little farther to explain what we mean by a witch ; and how far the power of such a one may be understood and this being a nice and difficult determination ; the candid reader shall find very little new asserted notions either in relation to their persons or practices ; but we shall chuse to lay down what the most unprejudiced , learned , and sober writers of things relating to matters of this nature have upon their best search and enquiry determined . and first it is agreed that it is very difficult to prove such , or such a one to be a witch , and it ought to be done with the greatest caution and tenderness imaginable : the loss being greater on the part of a false testimony , than on that of a supposed criminal ; infernal contracts are not supposed to be made in the presence of witnesses ; being as hath been said , against the law of god and man ; so that the devil out of a seeming regard to the safety and immunity of his prostitute may omit the ceremony of testes ; the black pupil acting with greater security when she apprehends none knows of , or is privy to the confederation . yet is there no doubt but the devil is as secure of his prey as if the whole world had subscribed a teste to the indenture ; for by the consent of the party , he hath seisin of her as his property ; which he will be sure never to part with , unless ejected by a stronger than he. those hellish compacts therefore , are managed like the filthy intrigues betwixt a fornicator and his strumpet , where it may be no eye sees them that may expose them to the penalties of humane laws ; and it is difficult to prove matter of fact between them ; but at last a spurious off-spring , or a more nauseous rotteness unveils them to the world , and they linger out to a more infamous death , than if the law had chastised them ; the rotteness of their bones giving them more severe pains and twinges than the rod of justice could have done : not unlike this do some of these infernal prostitutes escape the hand of the publick justice until at last their loath'd and miserable lives are seized as forfeitures to the devil ; and they are found ( like faustus ) with broken necks , or with some other wrack upon their nauseous bodies , that evidently discovers their souls to have been extorted from them , and that they have been forcibly ejected upon forfeiture of their lease . some too , may have been unjustly accused for witches ; either by an ignorance of causes meerly natural , or misapplying causes that in themselves are supernatural : so that the very same operations which to intelligent , and enquiring philosophers , are meerly the product of natural sympathies , or antipathies of heat , or cold , or the like , to the unskilful shall appear , as done by art magical , or diabolical ▪ so the freezing a cup of snow-water to a stool by the fireside , looks to some weak persons , with an aspect very strange and unaccountable , whilst to those that consider and know the restringent quality of the salt , the others admiration becomes almost ridiculous . it is acknowledged by all naturalists that the power of imagination hath had , and may have strange effects , especially upon tender and irrational bodies , such as children , chickens , lambs &c. according to that of virgil , nescio quis teneros oculus mihi fascinat agnos . and very strange performances may be effected by an exalted and fixed imagination , the intention of which vastly contributes towards the effecting things seemingly impossible . the formation of the child in the mothers womb ▪ which if good authority may be credited ) hath been imputed to the force of an imagination strongly possessed with such , or such a belief . and to this purpose , it is very remarkable what is by a learned pen related of a lady , who being used to wear patches , and that during the time she was with child , a gentleman told her that her child would have such a patch in its forehead ; and accordingly at the birth of the child , such a spot was discerned in the place described , and still remained in that same part of the ladies face , as a testimony of the impression a powerful imagination may have on tender bodies . infinite more are the experiments that might be mentioned of this kind , but if i should enumerate never so many , it would nevertheless appear that the feats , and performances of infernal confederacies vastly surpass whatsoever can be thought attainable in this kind ; and this will be so evident , by matters of fact related in the following collection that it would be needless to speak any thing more to it in this place . besides , if it be supposed that some have been suspected for witches , barely for having deformed bodies , ill aspects , or melancholy constitutions doth it any ways appear from hence , that there is really no such thing as a witch ? or may it not with as much reason be alledged , that because some for having arms found about them , have been wrongfully accused for being robbers ; that therefore there is no such thing as a high-way man. such allegations as these , do not at all disprove the existence of such haggs . tho i must confess that there is no reason that any person ( by reason of those deformities which may be only the effects of old age , or the product of some disease ) should be presently indicted and trust up for a witch ; nor can i imagine that ever such a thing hath been in a civilized nation , without the concomitant circumstances of some other proofs : that would be a hard case indeed ! but i think it will not be difficult to prove that there have been some whose insides have been blackned with as foul and damnable confederacies as others ; who have notwithstanding appeared with faces very charming , and angelical . for we have no account of any very nauseous deformity that sate on the forehead of jesabel , joan of arc , or joan queen of naples . and perhaps the attempts of these hellish agents may pass with less suspicion , when under the plausible disguise of a handsom face : for from objects nasty and deformed , men naturally turn away , with a kind of innate aversion and contempt ; whilst under the charming attraction of a fair face , the magical enchantment insensibly steals upon men . nor is the devil at any time more dangerous , than when he appears as an angel of light. spotswood in his history of the church of scotland , book the th . page . reports that there was one agnes sampson amongst the witches and sorcerers of that kingdom , who was comonly called the wise wife of keith , who was very remarkable ; being ( as he says ) a woman not of the sordid and base sort of witches , in outward appearance , but of a matron like , and grave mein , settled , and seemingly judicious in her answers ; who upon her examination declared , that she had a familiar spirit , which upon her invocation usually appeared to her in a visible form , & resolved her of doubtful matters , especially concerning matters relating to the life or death of persons lying sick , and that he had taught her , when she called him , to use the word holla master . upon which he usually appeared to her . see wanly's wonders of the little world. lib. . chap. . so that deformity alone is no more an argument of a witch , than beauty may be said to be an evidence of a whore. somtimes , it is objected , that some have come in and given evidence against themselves ; and being brought before magistrates , have ( it may be thought ) causlesly accused themselves , by confessing themselves to be witches , and relating divers things by them done ( as they have supposed ) by the help of the devil . and all this may be the effect of a deep melancholy , or some terrour that they may have been under : or perhaps an argument that themselves have at the same time been under the power of witchcraft ; or at least in some kind of delirium of phancy . so some lunaticks have fancied themselves to be kings , or queens , and it hath been beyond the power of the most rational arguments , and demonstrations to convince them of the contrary : but the self-accusations of such is as little to be credited , as the self-compurgations , and applauses of others ; without some more substantial testimony . it is observable that witches are commonly of the female sex , and some there are that confine that term wholly to them : and ever since the prevalence of the first temptation upon the first woman ; it is no wonder if the subtil adversary still offer his baits to such palats as are most desirous to taste fruits forbidden ; and more negligent in enquiring into the nature of what they swallow . it was an observation of fulgentius , nescio quid habet muliebre nomen semper cum sacris . and it has been a long time observed of them , that if they incline to virtue and piety , few go beyond them ; but if they take up with superstitious and evil courses , none surpass them in heights of wickedness and mischief . tho these wretched artists are commonly distinguished into those of the black , and white orders ; they are certainly the same , and cannot be said to differ in deeds of darkness , which admit of no difference of colour , they are certainly both alike guilty in compounding with the devil . the black are those which are looked upon to do the most mischief , because they commonly torment mens bodies , or injure them in their estates ; and the white , are reckoned to be such as restore people to health , and to goods lost : so that accordingly they have acquired the names of good and evil women . but what fellowship hath light with darkness , or what communion hath christ with belial . both these deal in the same forbidden arts , and equally bring clients to their hellish master . they may be said to be like the glasiers boys about the town , who employ themselves to break the neighbours windows , that their masters may have the profit of mending them again . some ancient arts and mysteries are said to be lost , but we have reason to believe that the father of mischeif will not let fall any of those trades by which he brings souls to perdition , as long as he can have scholars , and servants to carry on his purposes . so that we need not doubt the continuance of that ancient devil-craft , and infernal combination , as long as a sordid ignorance , revengeful malice , or blind superstition remain in the world. the ignorant resort to it as to a school of instruction , where they proceed and graduate themselves in the cursed mathematicks , and mysteries of the lower world. the malicious apply themselves for revenge , to wreak their spleens upon those they have animosity against : and they are all the better part of mankind : for if once they become in league with the devil , they must be supposed to have espoused his interest so far , as to stretch out their malice answerable to his enmity , which is against all mankind in general , but particularly against those of the greatest integrity : as is evident in the case of our first parents , job , our blessed saviour and his holy apostles . and in the revelation of st. john , the angel tells the church of smyrna , that the devil should cast some of them into prison that they might be tryed . and luke . chap. . vers . he tells peter that satan had desired to winnow him , as they do wheat , but our lord had prayed for him , &c. and this must be imputed to that enmity which was put between the seed of the woman , and that of the serpent ; so that ever since the apostate angel hath by himself , and his wicked agents , continually been attempting to wreak his revenge upon them . the superstitious are with as much ease , as any , drawn into the fatal snare , for they often become witches , by endeavouring to defend themselves against witchcraft . these doubting that some witch might have power to hurt them , arm themselves with the devil's shield against the devil's sword : putting on the armour of charms , and spells piecemeal by degrees ; until at length they come to be devil-fenc'd cap-a-pie : and so at first they are drawn into a league defensive ; until at last it comes to be declared offensive too . that art is quickly learnt ; which wants nothing but credulity and practice to attain it ; and where the devil once finds an invitation , he ever after haunts . of these proficients in the black mysteries , there are some who at first begin with feats rather diverting , than hurtful ; for they are sometimes entertained by ludicrous and gamesom spirits , who ( to appearance ) do things seemingly pleasant : but this pastime costs them dear in the end ; for they play so long on the brink of hell , until at length they tumble in , and sport with the devouring lyon , until they are seized by his griping paw ; from whence they never after have power to extricate themselves . others there are that are prevail'd with by none of these considerations ; but take up the use of magical forms , and simples by tradition : those that were their predecessors deriving down to them the use of some mystical words , or ceremonies upon the recital of which , they acquire the knowledge of many strange , and remote secrets ; and are assisted in the performance of things much above the reach of a power meerly humane . we have no reason to think it improbable that the apostate spirit may have obliged himself , upon the bare naming , or repeating such or such set forms of words ( by himself , perhaps appointed ) to attend upon those that make use of them . and upon this account it is that balaam and the wisemen of nebuchadnezar ( mentioned in the book of daniel ) are acquitted by learned men , from having a particular covenant with the devil , or acting by the rules of the greater sorcery . and here i cannot omit relating a passage which was told me when i was a shool-boy in the house of a learned and religious divine in the country , that there formerly lived in the same house a parson , who likewise taught the latin tongue , and having several lads under his care ; they ( one day when he was at dinner at a gentlemans house about a mile from the place ) happened to go into his study , and ( whether out of curiosity , or by accident , is uncertain ) were reading in a book of his , relating to that forbidden art ; the lads continued reading , 'till divers spirits came into the room to them ( as i remember ) i was told in the shape of boys , which seemed with a nimble motion to caper and play about them : their master , who was then at such a distance from them , and at dinner , had some notice of what was doing at home , and immediatly rose from table , and repaired to them , where he found them very perplexed at their new company , but knew not how to be rid of them but upon the coming in of their master , they were soon discharged . not unlike to this may be the case of some , who having by them books of conjuration , may perhaps ignorantly , and undesignedly peruse them , without any previous compact ; until at length their inquisitive inclinations are so wrought upon , as to make use of the more interdicted means for their information . nor is it improbable , but that some students in astrology , may ( in their first addresses to that science ) aim no farther than the satisfaction of their curiosity , in the knowledge of hidden and remote questions ; and future events ; whilst those mischievous spirits ( who like beasts of prey ) watching all occasions to entrap and get them into their envious reach : may work upon their overcurious and inquisitive genius's to search after the more prohibited means of satisfying their sinful curiosity . so that judicial astrology may well be lookt upon , as a fair introduction to the diabolical art. and it seems not improbable , but it might at first be set on foot as a lure to draw the over-curious into those snares that lye beyond it . and whosoever but seriously considers the nature of those questions , which the pretenders to that art undertake to resolve , will find reason to think that they step somwhat beyond those bounds which are set to their enquiries . and it is too much to be doubted , that those who take upon them to predict and calculate of such occult contingencies , and futurities ; are not always free from inticements and solicitations to the more dangerous correspondencies . tho all this while it is not denyed but that there may be an observation of sydereal and planetical motions , which falls not under the black character of those interdicted arts ; but if kept within the modest directions of natural speculation , may not only be lawful , but of good use , to excite in us an admiration and adoration of him that stretched out the heavens like a courtain , and bindeth up the sweet influences of the pleiades , causing the stars in their courses to fight against such as oppugn his righteous purposes . as we read in the sacred pages . nor would we be thought to include all manner of intimation of future events under the notion of unlawful divination ; since it is very apparent , that as the practitioners of the forbidden study do by the indication of the devil and his wicked angels , arrive to a dear-bought knowlegde of things to come : so oftentimes it pleaseth god ( by the blessed guardians of his saints , and ) by the ministry of holy spirits , to impart to such as truly fear him , and call upon his name , some certain intimations of his divine pleasure in relation to mundane affairs , and the changes that may happen either to his church in general , or to particular countries , families , or persons . many instances of this kind might be produced , of which , for proof some few shall be mentioned . such was the dream of nebuchadnezar , interpreted by the prophet daniel , and mentioned in the . chap. of that prophesie and such may that voice which was heard in the temple before the destruction of jerusalem , be well thought to be : when by a migremus hinc , an alarm was given to the jews to remove before the storm of that dreadful war came upon them , which occasioned the destruction of their city and temple . the late reverend and learned bishop vsher , as is written in his life , predicted the massacre in ireland , many years before the bloody execution of it . and king james , strangely discovered the horrid powder treason , by that letter to the lord mont-eagle ; which can hardly be imputed to any thing less than the courteous intimation , or impulse of some good genius . nor is it at all unlikely that we are beholden to those watchful admonishers of us , for the seasonable hints of approaching calamities , which often shew themselves to us either in aerial , or other prodigies . for these by the most considerate men of all ages have been acknowledged to be the prodroms of great calamities , or catastrophies . so our blessed saviour tells us that there shall be signs in the heavens , and signs in the earth , before that great and terrible day of the lord. and who knows , but these indexes may be through the care of those good and tender guardians ; who out of tenderness of our welfare may give us those cautions , and admonitions to provide our selves against a day of tryal . the dreadful desolations that happened in germany , and england , in the late unnatural warrs ( which whether or no they were presaged by them , yet certainly had many tremendous apparitions in the air , and on the earth &c. before those calamities broke forth amongst them ; ) i say these are dismal testimonies of the consequence of such presages . but these kind of predictions , as they are the effects of the benevolence of heaven , to us sinful mortals , so they generally startle and awaken a secure and sinful world to meet god in the way of his judgments : or if they have not that good effect on the sensual and disobedient ; they are at least messengers of joy , and harbingers of grace to those who apply themselves to study the voice of god in his providences . whilst we are foretold in the holy scripture that wicked men and seducers shall wax worse & worse , deceiving , and being deceived . for the spirit of delusion to which they adhere , shall betray them into gross mistakes , and palpable deviations ; such are generally impenetrable by the warning of heaven , they are judicially blinded , and infatuated , that they should not come to the knowledge of the truth . thus the prophet ezekiel tells us of a spirit of lying , which entered into the false prophets , and they cryed peace , peace ; when a sudden desolation , and destruction from the lord was coming upon them . and this will be the dreadful case of those miserable wretches who have given themselves up to the conduct of the father of lyes ; who either out of a belief that they have no souls , have given themselves over to work wickedness ; or else despising the glories of a blessed eternity , have listed themselves under the banner of satan , to fight against the power of the omnipotent . and that atheism , idolatry , sensuality , and debauchery , have a natural tendence to promote this impious and diabolical confederacy , hath been hinted in the forgoing pages . which being so regulary , learnedly , and largely treated of by the excellent pens of dr. h. m. and mr. j. g. before mentioned , in the second part of saducismus triumphatus ; i shall presume to wade no further in the argumentative , and philosophical part ; but proceed now , to give an account of the most atested relations of ancient witches ; and thence descend to some very remarkable , and credible modern relations , most of which have happened in these few years , and will be attested by persons of unquestionable worth and reputation now alive amongst us . chap. vi. examples of witchcraft , and familiarity with devils amongst the antient druids , sybils , vestal virgins , and heathen priests . it is one of the black marks which the apostle of the gentiles gives us of antichrist , that he shall sit in the temple of god , and shew himself to be worshipped as god. and if we consider the temples , groves , altars , sacrifices and priests that the antients in the days of their blindness , and stupid idolatry erected , and consecrated to their infernal deities , we shall find that this exaction of worship and adoration which antichrist lays claim to , was in the former ages paid unto the devil himself ; and that the apostate church of rome usurped to her revolted head those sacred rites in conformity to those sacrifices which their idolatrous ancestors paid unto the revolted and apostate angels . this chapter therefore shall be filled with an enumeration of some of the first proficients in the black infernal mysteries , that we may make way to parallel them with an account of the proficience of divers popes and orders among the idolatrous romanists in the same dark and diabolical arts , in some of the following pages . but what astonishment may it well raise in us , if we but remark , that not only those barbarous nations that never knew the true god , nor had the advantages of his law , and his prophets , amongst them , should follow the foul abomination : but even the chosen israelites , to whom ( as the psalmist elegantly expresses ) the almighty arose early , and sent his prophets , who saw his wonders in egypt , in the red sea , and in the wilderness , who saw the lightnings , heard the thunders , and the solemn noise of trumpets , when their captain moses receiv'd the law from the mouth of the most high on mount sinai , and had there that first , positive and repeated command against idol-worship , which ( by the dreadful and amazing judgments inflicted on them for that provoking sin ) can be thought to be understood no otherwise than devil-worship . see exod. . . yet notwithstanding , that this israel should forsake the god that bought them , and marked them by special favours from all the nations of the earth ! this you 'l say is stupendious ingratitude , and tremendous apostacy . what can be thought of that biggotted ahab , who is said to have taught israel to sin ? he had been nurst up under a whorish , idolatrous mother , the patroness of the priests of baal : and he makes little less than a challenge to the almighty to contend with his adored baalim . see kings . they were then so besotted , that they thought baal to be a greater god , that he who laid the foundations of the earth , and whose thunders their rebellous fathers had heard on the sacred mountain . was it possible that those infernal priests should expect an answer by fire from their detestable idol , unless they had at some time or other by some voice , or motion , or by some success of their impious adorations been deluded into an opinion that there was something sacred in that which they reared their shrines unto ? it is ( i think ) indubitable , that the devil , the father of lyes and blasphemies , had some way or other gull'd them into that opprobrious worship . they skipt up and down upon his altars , and lanced themselves until the blood gushed out ; with their devils littany , o baal , hear us , or , we beseech thee to hear us , o baal . what can this be but an invocation of the devil ? and bears so near a resemblance unto witchcraft , as if it were the original of it . do the false prophets call upon the devil in their idol ? so do the witches call upon their familiar : do they offer sacrifice to their gods ? so do these to their goblins : they allure them with incense and perfumes ; they eat and drink by way of oblation to them , as the priests used to do in their idol-temples : and as the hellish priests offered their own blood to baal ; so do these infernal haggs in their contracts with beelzebub . so that having now cleared the way by explaining the foul conformity and analogy betwixt idolatry and witchcraft , it may well be expected that i should assume the premised method , and give some instances of antient examples to make good the thesis . therefore not to look back upon those dreadful examples , which the sacred writings afford us of the hardened israelites , i shall proceed with some remarks upon the antient , and much celebrated sybils . and that it was the usual compellation the ignorant antients gave to their familiars , spirits , or genii , to call them gods , none need doubt who have read what is related of the pythoness of endor in the book of samuel , where she replies to king saul , i see gods coming up out of the earth . so in kings . . the syrians speak of the gods of the hills , add of the valleys , by which it is evident they reckon'd those daemons which used to shew themselves unto them in those places to be gods ; nay , the idolatrous gentiles paid an adoration to them . no wonder then if the sybils obtained their name from an apprehension that they had communion and converse with the gods ; for so it is thought the words sios and beel do import . it always hath been , and still is , the custom of all nations to affix something of a sacred and venerable title or character on persons they have esteemed to be inspired , or in favour with their gods , and that even amongst the most uncultivated scythians and indians . that the sybils did generally by their raptures and enthusiasms promote and encourage an affiance in , and dependance upon the heathen oracles and idols , none need doubt who have seen the account zozimus gives of them ; who particularly relates many of their verses full of superstitions and tradition , having no affinity at all with the holy religion , but tending to advance the credit of their pagan shrines . the learned wierius in his book de praestigiis daemonum , lib. . cap. . reckons most of the sybils to be no better than futhusiastae , and pythonistae , and amongst the number of such against whom the mighty prophet moses made a law , that those who resorted to them , should be stoned ; and he is farther of opinion , that through their writings the frantick romans were drawn into many of their extatick and superstitious pursuits of their multiplied deities . and although some extraordinary prophecies relating to the birth of the glorious messiah , are to be found in some of their writings , yet will not those excuse the gross daemonolatry of the rest , any more than that praediction of the delphick oracle before cited can be supposed to atone for the wretched derelictions of the true and holy god , occasioned by the libidinous quest of the nations after that idol . besides , we have no mention made so much as of one of them in the holy register , tho their writings had a date long before the records of the blessed evangelists and apostles . nor need it be thought strange that an elogy in praise of our saviour , should come from the pen of a pagan ▪ prophetess , more than that an acknowledgment that he was the son of god , should be proclaimed by the mouth of the father of lies , and the promoter of false gods himself ; who hath been compelled by the irresistible power of divine truth to pay that acknowledgment to the soveraign of all . or , whether those divine praedictions attributed to them , were properly their own , or the works of others of later date , and pretended to be theirs , shall not be my task here to determine . they were generally priests consecrated to apollo , or the delphick , or some other oracle ; and in furious raptures pronounced their prophecies . plato was of opinion that they were inspired by the gods , or some spirit . and jamblicus tells us , that the sybil of delphos two several ways received her inspirations , either by a soft breath which came upon her whilst she was , or seemed to be in a trance or extasie ; or else by sitting on a tripod of brass , before the mouth of a cave , from whence proceeded fire , or a whispering voice , upon which she either resolved the questions demanded of her , or uttered her prophecies . see heywoods hist . of women , p. . to these resorted the great captains , to know the fate of their wars ; the country-man to enquire of the fertility of the ensuing season ; and others sought their direction in emergent cases . they appointed where temples and altars should be reared , and when their sacrifices were to be observed : and altho according to the language of those times , all females ( as there were then many ) that were rapt with this prophetick fury were called sybils ; yet our modern authors have reduc'd the number to ten , or twelve , because to them peculiarly are attributed those praedictions concerning the evangelical times . they are thus named sybilla persica , called antiquissima vaticinantium ; she is said to have divided the term of years until the coming of christ into seven ages , reckoning the first from adam to noah years , and from the flood to abraham ; from the time of abraham to the children of israels coming from egypt . from that time to the building the temple by king solomon ; and from thence to the babylonish captivity years ; and from thence to the birth of our saviour the number of years ; which being added together , with the number of years , since the redemption by the sufferings of the immaculate high priest , makes the number of six thousand nine hundred and thirty years , which comes within years of the roman account ; whereas by the scripture reckoning it will amount to but five thousand six hundred thirty and three years . so that upon the whole we see the roman priest keeps a nearer touch with the priest of apollo , than the sacred chronicle . . was called sybilla lybica ; and a great dispute there is whether she or the forenamed were the more antient. . was sybilla delphica , she is said to have prophesied of the trojan war. this by some is affirmed to be that daphne whom ovid feigns in his metamorphosis , to be changed into a laurel , to avoid the embraces of apollo ; and if we can credit their writings , we shall find the delphick deity mightily enamoured on his female priests . . is said to be sybilla cumaea ; of whom it is reported , that being one of the branchidae , or priests of apollo , that attended an old altar in the milesian fields , near the city of cuma , when pactias the persian had fled for refuge to the inhabitants thereof , and was by mazares their great general commanded to be delivered into his hand ; the cumaeans thereupon consulted their old oracle , and were commanded by the sybil to deliver him up ; but one aristodicus , who was a person of note among them , loth to deliver one who had committed the protection of his life into their hands , delayed going out of the temple , and espying about the place some nests of young sparrows , was about to carry them away ; when sudddenly he heard a voice from the altar , speaking thus to him ; o thou most wicked of men , what arrogant boldness hath so far possest thee , that thou presumest to take hence my suppliants and such as i have taken to my protection ? upon which , aristodicus returned this bold and free answer ; dost thou o king , succour and protect thy suppliants , and commandest us to betray the life of pactias to the persians ? . is reckoned to be sybilla samia , because born in the island of samos , a place notoriously famous for idolatry ; and where the neiades , a sort of old fashioned goblins are first reported to have shewed themselves , and entred into a converse with mortals . . sybilla cumana , called likewise amalthea ; of her are devised abundance of fabulous stories , she hath likewise ascribed to her a prophecy of christs incarnation . . sybilla hellespontica ; she is said to be descended from the trojans , and to have written of the wars between the greeks , and that city . . sybilla phrygia , called besides vates ancyrae . it is said of her , that she was to have prostituted her self to apollo , to obtain the spirit of divination , which she refused , after he had inspired her , so that afterward , in revenge , he so ordered it , that no one gave credit to her predictions . she is likewise said to have prophesied of the destruction of troy , and of the coming of christ . . they say was sybilla europea ; little is said of her , only a prophecy assigned to her concerning the coming of the blessed day of our redemption . . is accounted sybilla tyburtina , or italica , being born near the river tyber . she is reckoned to have lived in the time of augustus caesar ; and that upon account of her devotion , heaven opened , and shewed the b. v. with her glorious infant to the emperour , at such time as the romans were asking the oracle about deifying of augustus : and that at the same time a voice was heard in the air , haec est ara primogeniti dei , which they say is since dedicated to the blessed virgin ; who in time perhaps may give his holiness thanks for it . , . are named sybilla egyptia , and sybilla erithrea , to both which are assigned certain prophetick verses relating to our saviour , and to the last a clause in commendation of st. peter ▪ which makes it seem to me as if inserted by some of those who pretended to have been his successors . besides these , there have been reckoned abundance more sybills , who never pretended to exceed the order of the bacchidae , who still attended the groves , and altars of the heathen oracles , and thence returned such answers as their daemon inspired them withal , by hi●●h it is demonstrable to whom they did belong , by the office assigned them . tibullus in his second book makes mention of some of them . quicquid amalthea , quicquid marpesia dixit , heriphile phaebo grataque quod monuit . politianus likewise reckons up divers of the phaebaiedes , or sybills , with others skilful in divination , in his poem on that occasion , whereof this is a part , — quod & veteres prompsere sybillae carmen amalthaea , &c. see heywood as before . besides these , there were another sort of votaries to the goddess vesta , who were tied by their order to the strictest virginity for thirty years ; and upon conviction of any lapse in that kind , they were immured , whil'st alive . their office was to keep the fire always burning on the altar of vesta , they were under the discipline of the flamen , or high priest , who instructed them in the ceremonies , and had the charge of punishing their delinquencies . this order seems to have been of great antiquity and veneration amongst the trojans , by whom it was brought into italy in those early days , before the building of the city lavinum . as virgil records in his aeneids , lib. . — vestamque potentem , aeternumque aditis effert penetralibus ignem . dr. cotta in his discovery of witchcraft , makes a quotation out of livy , of one of this ancient order , named claudia , who ( unassisted by any humane help ) did ( only with a small string fastened thereunto ) draw a mighty ship along the river of tyber ; which by reason of its vast weight and greatness , could not be moved by the force of many strong men , assisted by cattle that were used to draw heavy burthens , which with good reason he concludes she could not have performed without the co-operation of some evil spirit . he likewise mentions tuccia , another of that sister-hood , who by muttering some invocation , or inchantment , could take up water in a sieve , and carry it at a good distance from the river tyber , without spilling a drop . besides , he takes notice out of carion , quoted by melancthon , of a druid amongst the nation of the tungri , who did foretel to dioclesian , that after he had killed a boar , he should be emperour of rome . which came to pass after he had killed one aper , who was at that time an usurper , and whose name in the latin tongue , signifies a boar. heywood reports in page . that alexander the great went to the oracle of delphos to demand the success of his expedition against darius ; after many importunities , was answered by the prophetess with an invictus ●ris o alexander . by which his great victories , and triumphs were foretold , although had he met with contrary misfortune , the subtle devil could have salved the reputation of the oracle , by construing the words with relation to himself : so that if alexander had been vanquished by darius , yet had he remained invictus , because by his importunities , he overcame the oracle . it would be endless , should i go ●bout to enumerate the many instances , with which histories do abound in this kind ; nor do i desire to tire the reader with a tedious transcript of relations so common amongst authors : that which is here represented , will be sufficient to evince , that idol priest-craft , and devil-worship , are inseparable dependants one upon the other : that the devils empire hath been supported , and promoted by the collusion of his priests , and the reputation of the priest hath been acquired by his converse , and intercourse with the devil and his oracles . the apostate angel was not contented to have his altars advanced , his oracles sought unto , his idols adored , his priests had in admiration among the great and pompous eastern , and western monarchies : but he hath stained the remote indians with his foul and contagious worship ; and with the help of his more pagan priests , and brachmans , enslaved those barbarous nations to a diabolical adoration of his horrid shrines . sometimes they sacrifice , and supplicate unto his image in the most foul and monstrous figure ; sometimes he personally appears unto them , and frights them into a panick adoration of his tremendous deity : oftentimes he scares them with dreadful apparitions in the air , which he rends with violent tempests , and devouring fire , and frequently mischiefs them , not only in their fields , but in their persons too , which occasions their supplicating him to avert his terrours from them . the histories of america give a large account of the many slaveries they are drawn into by this their infernal deity , who seems to have obtained a personal empire , and dominion amongst them . the history of persia gives a large relation of the many monstrous idols , and pagods , to which that people pay divine worship , and adoration , to some of which they offer their children by way of immolation , as the idolatrous israelites of old did unto their monster moloch . to some of their idols they prostitute their daughters , whom they reckon not fit for the nuptial rites , until they have permitted a penetration of their bodies , by the wanton member of their beastly idol : or rather some sordid and lascivious spirit , that sometimes actuates it from within . see herberts travels , which i take it , gives a particular , and distinct account of these , and divers other abominations among them . nor have the inhabitants of china , and the eastern india , escaped the pollution of this devil-worship . for ferdinand mendez pinto , a portuguize , who travelled many years amongst them , hath very largely set forth the many idolatries and superstitions of that people : they have amongst them a vast number of priests , which they have in high veneration ; and a prodigious accumulation of rites and ceremonies . and though the turks in their extended empire do forbid the use of idols , yet we find in knowles his history of them , that they have amongst their priests abundance of conjurers , which they call wise , or cunning men , by which they maintain a correspondence with the black inhabitants of the infernal world : so that , tho they do not permit the use of the more lawful and liberal studies , they yet give themselves up to be scholars , and disciples to the most interdicted mysteries . in lappland they maintain such an ordinary correspondence with the expulsed spirits , that a lappland witch is almost grown to a proverb with us : and though it be common amongst the inhabitants to converse , and revel with their daemons , and familiars ; yet the priests among them generally acquire a dexterity in the art above what the rest can pretend to : so that they do as ordinarily train up their people in those black arts , as we do ours in trades , and liberal sciences . there was in the year . or . a book printed , intituled , the history of lappland , which gives a full relation of their many methods of raising their spirits ; and of divers forms and shapes , in which they ordinarily shewed themselves to their invocators , and conversed with them , sometimes like a satyr , sometimes in the likeness of a man : and there is amongst them such a kind of familiarity maintained , as if they were of the same country , and descent . amongst the many ways they have to call the spirits to their attendance , none is more in use then that of a magical drum they have , and in great esteem amongst them ; they are very well described in the book above mentioned , and i have lately seen one of those drums in gresham colledge ; it is all over marked upon the vellam with a sort of necromantick characters , somewhat like the arabick letters ; but doubtless a sort of orthography , taught by the black master of the infernal science . when one of these drums is beaten ( with the addition of some diabolical ceremonies , and incantations , ) the spirit presently attends , and either answers to what is demanded , out of the drum , or else appears in some form in a place assigned him , and there resolves the matter for which he was invocated . it is notorious , amongst all historians , that the people of lappland sell winds to merchants for certain voyages ; by which they much enrich themselves . but i fear i have stretched this chapter beyond its due length , though i have used all possible brevity to contract it . i shall therefore here put a period to this , and hasten to the seventh chapter . chap. vii . confederacy of several popes , and roman priests with the devil . such the principal incouragers and promoters of idolatry in the church . having as succinctly as i could , given an account of the gentiles , and jewish idolatry , with the mischievous consequences thereof , in the former chapters : my method now leads me to relate in this chapter how fatal idol-adoration hath been , and must still be to those that continue it , tho under a different denomination : so that rome antichristian , will appear not to come short of , if not to exceed , the daemonolatry of rome pagan . i shall therefore first begin with a list of some of their popes , as i find them registred by the learned and ingenious mr. wanly , in his wonders of the little world , page . where , ( out of their own authors , and particularly their celebrated platina , ) he gives a catalogue of divers of them , who stand recorded for conjurers , and such as have had familiarity with the devil . and here it ought not to pass without good observation , that in the first centuries , before their bishops had made a defection from the humility , and purity of the evangelical doctrine , we find none of them branded with that blackest of characters ; but after the apostacy from the primitive simplicity had gradually obtained among them , then came they to fall off from the worship of god himself , to a down-right contracting with , if not worshipping of the devil . we will first observe by what degrees this defection obtained upon them : for , . alexander the first introduced that which they call holy water , mixed with salt , and ordered it to be used . . sixtus the first ordered , that priests should minister in linnen surplices . . faelix the first appointed yearly sacrifices in memory of the martyrs . . marcus the first brought in the singing of the nicene creed , and the giving the pal to the bishop of ostia . . zosimus brought the use of tapers into the church . . boniface the third obtained of phocas , a murtherer of his lord , that popish supremacy , which to this day is so much stood upon , and was the first that usurped the proud title of universal bishop . . boniface the fourth instituted all-hallow day , and dedicated the temple of pantheon , ( an idol temple ) to the virgin mary . . martin the first , ordered priests to shave their polls , and to keep themselves single . . vitalianus the first , first brought organs in use in the church of rome . he sent theodorus , and hadrian into england , to introduce the latin service . . leo the second , ratifyed the sixth synod , to confirm the mass , and brought in the kissing of the pax. . john the seventh , noted for building churches , and erecting images . . gregory the second excommunicates the emperour leo isaurus , for standing against images . . gregory the third excommunicates the emperour upon the quarrel about images . . paul the first excommunicates the emperour constantine capronimus upon the same quarrel , upon which , it was well worth noting that the emperours , who were descended from idolaters , and persecutors , withstood images , being convinced of the dangerous consequences of them ; when those who pretended to be the successors of the apostles , were the introducers of heathenish idolatry into the church of god. . stephen the third brought in worshipping , and censing of images . so the point was gained . . martin the second , his father palumbus was acknowledged to be a conjurer : by which arts it is said he sought the papacy . . christopher the first is recorded to have got into the chair by the aforesaid evil arts : and was therefore deposed , and thrust into a monastery . . sergius the third ordained the bearing of candles in the feast of the purification of the virgin mary . . john the thirteenth , a man from his youth polluted with all kind of villany and dishonesty , deposed in council by the emperour otho , slain in the act of adultery . . john the fourteenth began to baptize bells , and give them names . . silvester the second was a magician , and contracted with the devil for the papacy . . john the nineteenth given to magick ; he took off the election of the pope from the people ; and appointed the feast of all-souls . . benedict the ninth , a conjurer , wont with laurence and gratian ( two conjurers ) whom he made cardinals , to wander in the woods , to invocate devils , and bewitch women to follow them . . nicholaus the second , a great contender for transubstantiation . . innocent the third brought in the doctrine of transubstantiation . . sixtus the fourth brought in beads into the divine worship . . alexander the sixth , incestuous with his own daughter , and gave himself to the devil . by this short , yet dreadful list , it may appear by what degrees , first superstition , then idolatry , and after that daemonolatry , or a correspondence , if not a confederacy with the prince of darkness , crept into the world ; nay , that part of it that claims the name of an apostolick church : tho nothing more contrary , or rather diametrically opposite to the doctrine and faith established by the holy jesus , and his blessed apostles . the heathen oracles had been struck dumb by the coming of the eternal redeemer , and the divine miracles wrought by him in confirmation of the everlasting gospel ; the magicians , and sorcerers confounded by the sacred authority derived to the constituted apostles , as we find recorded in their acts , in the cases of simon magus , and elimas the sorcerer , with divers others of that kind : but after the christian doctrine had been confirmed by so many , and unquestionable divine miracles , so that there wanted nothing that might assure the world of the mighty hand of god that accompanied his ministers in their first planting the gospel of salvation : then again do we find the arch-enemy of our souls unchained , and we may well calculate his losing from the time of stephen the third , which was that fatal period that again spread the foul contagion over the apostate church : for now the mystery of iniquity shewed itself in the temple of god , and the old serpent began again to be worshipped as god , and 〈◊〉 〈◊〉 his altars in the obnoxious tem●●●… and here i cannot omit that which is irrefragably urged upon this argument by the learned doctor brevint , in his book , intituled , saul and samuel at endor ; a treatise , that perhaps gives some of the clearest demonstrations of the defection of the roman church , of any thing yet extant : though many of our reverend and learned divines have acquitted themselves with singular honour upon that occasion , to whose memories posterity will be obliged to pay the most grateful acknowledgments : but this gentleman had the opportunity of a long co-habitation amongst their fathers beyond the seas , and the advantage of making such discoveries , and observations , as cannot fall under the cognizance of others . i shall therefore make bold to cite some passages out of the fore-named book of that excellent authors , in refutation of the pretended roman miracles . i shall begin with p. . where he makes a quotation out of st. august . de civit. l. . c. . there are some of the devils miracles , saith st. austin that as to the work itself , seem to be no lesser then gods are , but their end must distinguish them . and therefore he will have the miracles of the latter times to be tryed by the true church , as we find it in the scriptures : and not the church by these miracles . bring roman miracles to this rule , you may divide them into three ranks ; for some of them are but meer tales ; some are counterfeit impostures , and artificial tricks of juglers : others have a real being , but the question is , whence they have it . as for the first sort of miracles : the papists have by little and little , heaped them to such an extravagancy , that divers of their communion , who have some modesty left them , can scarce forbear blushing at the relation . gregory of tours , and gregory the first bishop of rome , ( if the four books of dialogues be truly his ) did begin pretty well to tell stories : but these are nothing to the advances made by other prelates , and great roman doctors , in the following ages : and i may say confidently that these romanists are not much short of the most extravagant romancers . there you shall read of constantine the great being a leper , and transferring his roman empire upon that pope that made him clean , of wolves , and lyons bringing back lambs , and restoring them out of their entrails , after they had torn them to pieces ; of birds flocking about to hear sermons ; and of asses becoming roman catholicks , at least kneeling to adore the mass-sacrament , &c. they cannot conceive any great man to be a saint , unless he hath an extraordinary gift for the working of such miracles . how true they be , you may best learn of the very saints , who deny them : as for example , s. bernard , s. chrysostom , and st. gregory , and yet they are forced upon them : and you can hardly pass for a true catholick , unless you believe that st. bernard was saluted , and suckled several times by our lady in her image ; that st. chrysostom did raise the dead , did cure all sorts of incurable diseases ; and had every night st. paul himself whispering in his ear , what he did write on his epistles . and as to st. gregory the great , he had no meaner whisperer then the holy ghost in person , under the shape of a pigeon sitting quietly upon his head , and sometimes stretching down her bill into his mouth , when he was preaching . and we know that the grand impostor , mahomet , pretended somewhat the like about the same time . now you may be sure all these things are fabulous , since disowned by the very men who are pretended to have had them , and who therefore knew best the truth of all these works , and assistances . much like to these are the miracles of ignatius loyola , when he cures women in their travail , if you but set his seal , or signet on their belly ; when he makes the house where he happens to be , horribly shake ; and when himself grows as hot , and as terrible as mount aetna , by the fierce motion of that spirit , which from a debauch'd soldier , made him a holy jesuit : or when he sees the soul of his dearest friend hosius mounting up into the sky , far more gorgeous then the soul of any other : or when he works greater miracles with his own name in a little piece of paper , cum nomine suo chartae inscripto , then moses and the apostles did in gods name . we cannot deny ( says the bishop of canaries ) but sometimes very grave men write , and leave to posterity such reports about saints miracles , humouring hereby both themselves and the people , whom they perceive both prone to believe , and importunate to have them do so . for the authority of the above cited fables , that worthy divine quotes their own various authors , citing the several books , and pages , where they are related ; for confirmation of which , i must refer you to the th p. of his book before mentioned . and is it not hereby evident to all that will not wilfully blind themselves to their own delusion , that these stories , if true , are no other than diabolical cheats ; being such , as in no wise can be imagined to confirm the evangelical doctrine , but rather the superstitions and orders by the romanists , imposed upon the world : or if they are not true , then may we conclude them to fall within the number of those lying wonders foretold of in the scripture , by which antichrist shall endeavour to establish his blasphemies amongst a credulous , and bigotted generation . and what can their fathers , that report those sottish legends , be thought to be , but such a sort of people as are marked out by the prophet ezekiel , when he says , the prophets prophesy lies , and the priests bear rule by their means , and my people love to have it so , and what will you do in the end thereof ? o depraved , and adulterous church , that imposeth on her proselytes the credit of such fictions , that thereby she may procure a reverence , and belief of those superstitions , and idolatries , which her tainted doctors teach . let us now go on to the second sort of miracles mentioned by dr. brevint , which are such as are made up all of artifice , and imposture . pope boniface in this matter once behaved himself like a man , when through a pipe or sarbutane , he conveyed so dexterously this oracle , caelestin , get thee away , if thou hast a mind to be saved ; that pope calestin took it , it seems , notwithstanding his infallibility , for an angelical warning , and so left the popedom to the cheat. pope hildebrand had once another as good intentention of cheating , but as it was much more cruel , it had not so happy a success , when he had ready a huge stone , which should have fallen from a high vault , like a judgment out of heaven , upon the head of the emperour henry the third , when at his devotions ; but the poor wretch , who was employed in that good affair , made too much hast , for he fell down with his great stone , wherewith he was crusht all to pieces , before the emperour came under that place , where he used to kneel at prayer . it was a pretty trick of the country curate , ( mentioned by card. benno , ) who getting crabs , with little candles fastened to their backs , set them a crawling up and down his church-yard at night ; and persuaded his people in the morning , after he had taken them in again , that they were poor distressed souls , which wanted masses . images , and crucifixes have been found very commodious for working this kind of miracles , especially when they are set up close to thick walls , as the great serapis of alexandria was once , for then 't is an easy matter to get up behind by secret ways , to anoint the face of the saint , and to put in a chafing dish , that shall make him both sweat and weep , by heating , and melting that liquour . springs , and wheels ; and such like engines , are of great use to make them move , and bow , and speak ; by such a miracle the marrie , priests unhappily lost their good cause once at winchester ; for when they were upon the point of winning it , a crucifix started at it , and declared against the priests . this voice in the synod being well seconded by the monks , went presently for an oracle : so either simple were the men , or strong the impostors of those days ; nor are they now much less in many places . although syranus tells all the world , that great delusions are often put upon the people by mass-priests , and their counterfeited wonders and signs . but the third and last sort of roman miracles reckoned up by the forementioned learned author , are those that indeed come nearest to our purpose , and do unquestionably prove , that as the heathens of old under the images of serapis , molech , baalim , and apollo , &c. worshipped base and infernal spirits ; so the romanists now adays , ( though they have new dressed and inscribed their idols ) do no less than pay an adoration to the apostate angels , and delusive spirits , which act in , and actuate those interdicted images . for my part ( says he ) when i do read in grave and famous roman writers , that a consecrated host will flie and flutter in the air sometimes , till a mass-priest holds up his pix to receive it ; that shapes of flesh and young children have appeared upon their altars , at the elevation of the said host ; that by many good experiences , horses , and mules , and cows , have been cured of their diseases , when some masses were sung for them to the honour of s. barbara ; that s. dominick did write books , which upon several tryals no fire could ever burn ; that once he was seen perfectly in the shape of a crucifix , with the five wounds in his body , and a crown of thorns on his head , that at the consecration at mass , something like christ was seen hard by him , with the same signs of his cruel passion , dropping out of his own wounds some of his own dear blood on this dear saint ; that the b. virgin beheld all this , and of her own accord plaid the mass-priest , and administred the very body of her son , in one moity of a consecrated wafer to this same saint in token of special friendship ; and all this averred , and sworn as true , by a formal oath in the name of the blessed trinity , and under pain of all kinds of gods curses , in case of a lie or a mistake , with five hundred such and greater marvels : i think it a kinder , and safer part in me to take them for something , then for meer tales . but for my pains of believing so , let me , who by gods grace am a protestant , have the liberty which the papists allow themselves , when they controul what is done by pagans ; to say , as perhaps it is true , that when the emperour vespasian once cured a blind and lame man , it was the devil , who hindring the sight of the one , and the motion of the other , seemed really to heal both , when really he did but cease from hurting and anoying them . sometimes papists will come so far , as to suspect their own miracles , and to take them but for sportings of unhappy and wicked spirits ; and for this he quotes biel in canon . lect . . those ordinary shews of a young child , or of a man of compleat stature , that appear sometimes , as they say , among their holiest mysteries , and upon the fists of their best priests . they might as well , if their interest would suffer it , find the like flaws in all the rest , and you may easily do it , if you compare their own roman , with all averred christian miracles . i fear there may be some will think i have been too long in this transcript ; but if they consider the consistence of the argument , and upon what great authority it is deduced , will find no reason to complain : and i could heartily wish that every english papist had before him those books to peruse of the roman writers , out of which our author makes his citations ; i should think it impossible but the opinion , and authority of those of their own religion , must certainly prevail with some of them , that are ingenuous , at least not to pin their faith upon the traditions of some of their over-superstitious fathers , but i must again return , and go on with our excellent author , to observe how the roman miracles distinguish themselves from those of our blessed saviour and his apostles : and here he admirably distinguishes , . the works in themselves . . the tendency and design of them . . the time , or period of their operation . whenas the so much-boasted popish miracles have in them , . an intrinsical impertinence , and frivolousness . . a general aptitude and tendency to confirm any trifling piece of superstition ; rather than any fundamental , solid point of religion . . an appearing , and exerting themselves in the latter times ; and even those marked out by our saviour for times of a general defection , and delusion , and are branded for false miracles , such as antichrist at his coming should enchant men with , thess . . rev. . . as to the first black character ( he says ) whereas the ancient miracles of god are grave and serious works , and do carry along with them both some image of gods wisdom , and some holy impression of the divine hand that causes them : the modern and roman miracles are commonly such sports and pranks , as can become but fairies , and hobgoblins . what is there in the whole world more impertinent then to make the most blessed and holy virgin mary come purposely out of heaven , whence it was not heard she came before , to drudge here and there about monks , about sick wives , about images and such like things ? who could take for a holy soul or a good angel ( much less for that ever blessed saint ) that which appears under her name like a woman shewing her breast , embracing men , giving them suck , enticing them with her favours , hoods , vests , and sometimes fine rings which she makes for them of her own hairs . to such purpose she is said to have brought down her heavenly train , and to have sat in s. ildephons's own throne , whilst thousands of her virgins stood singing about her , and about the reading pulpit ; and all this great appearance to compliment the bishop , and present him with a white robe , which she said she had taken out of her sons wardrobe ; and it was to be worn only upon her days ; and all this because the eye of his faith was continually bent to her service ; ( for this is the best eye of roman faith ) he was to wear it in that church , and after to have joy in her closet or apartment , in promptuariis meis . this gown is shewn at toledo . at another time ( they say ) she came to church ( having it seems often before chid vdo the then bishop for lying with her nuns , thou hast had , ( says she ) sport enough , do so no more ; ) notwithstanding afterwards she found him a bed with no meaner miss than the mother abbess her self : at which she calls her son ( it is not to be supposed to be the second person in the trinity ) and caused their angels to pluck him off the bed , where they beat him till at every blow he vomited up one of those hosts which he had consecrated whilst in that sin : and because of her sons dirty lying ( if there be such a thing as transubstantiation , it must be so ) she held the chalice to take both the wafers and her son in it . then the queen of heaven , says the historian , takes up these vomited wafers , and washes them clean with great care , and lays them up reverently on the altar . abundance more of feats he reckons up reported in the roman historians , and authors of the same spirit , which they would perswade their blinded bigots to be the virgin mary ; as her going to orleance with a box of ointment , to dress the back of a dean ; giving special pills to a monk to purge his choler ; feeding s. albert , with a sort of bread , after which he resolv'd to feed on nought but herbs and roots : coming ( they say ) down from heaven , but more likely from the power of the air , to uncover her breasts , and put her paps into the mouth of s. hubbert , and s. bernard ; then they make her to woo sweet-hearts , and give them rings of her own hair , as to s. alan , and s. harman , to both which they say she was married , and that in the presence of all her saints , ( spirits like her self relating a thousand other ridiculous , if not blasphemous stories of her , too tedious here to mention . then they bring down ( whom they would impose upon us to be the eternal son of the father ) lying as if dead under the hand of a mass-priest , or shewing tricks of activity , like a young child among the novices , in their churches and covents : one says , he hath seen this little child creeping out at the mouth of a crucifix ( 't is all a sparrow could do , but the devil can do much more ) and thence jump into the lap of an image , thence flying up again the way that he came . another says s. ida had him , and kissed , and embraced him , ut sponsa sponsum ; then he must hang about her neck whilst she sings an anthem ; s. agnes had him too , whilst she stole a little cross out of his bosom : they say he was brought by his own mother , to be kissed by s. catharine , of the order of clara upon a christmas eve ; and that the same dame brought him to bed to s. boniface , in swadling cloths . they will have it , that s. lucia of the order of s. dominick had him three days and three nights , during which time the image of the virgin had no baby on its left arm ; after that , they marry him to her , when he looked as if he had been but seven years old . s. hostradus and others took this illusion for a real appearance of the holy infant , and thereupon offered him as we do children , something to eat ; some would dandle him on their knees , and others play with him , and s. john , who was his companion at it . thus , with grief , may pious souls see according to the prophesies , jerusalem trodden and danced upon by ugly owls and wild satyrs . isa . . . so the roman church is become a stage for vile spirits to act upon ; for where are the good saints or angels that will represent , much less act christ and the blessed virgin , under such shameful personages ? then as for s. francis , you have sheep and asses running to hear his sermons ; swine falling dead under his curse , for having hurt a poor lamb ; all sorts of cattel recover with the water he washt his feet in ; women eased of their travel by applying to them some of the hay his mule used to eat of . again , you may find s. dominick at mass , hanging in the air like a bird ; or at the bed-side of a sick woman transubstantiating worms into pearls ; or by the water side , raising the river into a flood ; or at his devotions , forcing the devil to hold candle to him , 'till the poor pugg burn his own fingers in the service : or , sometimes you may find him changing the sex of a young girl unto a boy . nor did the women come behind hand for extraordinary feasts ; for if you read but the life of s. christina , you will find that she rose from the dead twice , before she died for good and all , and so died thrice . she had a mighty knack at miracles all her life long ; for to save souls from the pains of purgatory , she loved to throw her self into all the hottest ovens , and burning fires she could find , that she might endure here what they suffered there ; and to atone for gluttons , she resolv'd to starve her self , till finding the pains of a sharp hunger , she had milk came into her paps , so allayed the cravings of her stomach , by sucking her self ; she expiated for proud souls , by applying her self to the worst way of common begging ; she could distinguish too between the honesty and dishonesty of those which gave her alms , for the bread that came from good hands tasted like bread , but that which came from wicked hands tasted like toads-flesh . to satisfy for all sorts of sins contracted by those which used much company keeping , she resolv'd to forsake mankind , and to come near none but beasts ; at last that she might be safe from all contagion of flesh and blood , she parched her self on the tops of trees ; there her thin body being made thinner , both by continual fasting , and great fervency of spirit , she did at her prayer contract her self into a round form , much like that of a hedg-hog . she could climb up the highest trees like a squirrel , and swim in rivers like a fish ; till her friends , barbarous , it seems , and not believing all these miracles , put her in chains as a mad woman ; and there she miserably lacerated her poor body with struggling hard to free her self ; and this violence in prison gave occasion to more miracles , for the milk in her breasts turned into oyl , wherewith she did anoint her sores , and sometimes too , she used it as butter to sweeten her bread. cardinals and whole towns can aver these extravagancies , and therewith we shall conclude the first kind of roman miracles ; omitting what might be said of s. brigit , s. julia , s. clara , s. vrsula , with hundreds more known and famous in that church , with whose stories their voluminous legends do crawl all over . in the mean time it will not be amiss for satisfaction of the curious , to insert the names of those authors our reverend doctor hath made use of in this section . alan . rediv. part . c. . jul. ●omer in vita ildeph . ap sur. . jan. chronick deipar . an . . leander in vita reginald . robert. archid. in vita s. albert. ap . sur. . apr. chronic. deip. an . . histor . eccl. carnot . an . . chronic. deip. an . . ibid. an . . ibid. an . . matth. paris in vita s. godric . menol. cisters . . octob. bov. . anal . an . . n. . flamin . in vita s catharin . henriques fascicul . s. s. chronic. ord . praedict . henriques . jam chronic. deip. an . ibid. an . . s. bonavent in vit . s. fran. job . garg . in vita s. dominic . tho. cantapr . in vita s. christinae ap . sur. jun. an . . jacob de vitriaco , in vita s. mariae ocigniar . chap. viii . a further evidence of the confederacy of roman priests with evil spirits . the argument that we are now upon , having already taken up too much paper for one section , i have thought it proper to continue it in the following chapter , lest , those who are ignorant of satans devices , and of the artifices of his priests , should want so convincing a demonstration of the danger of communion with them , as is laid before them in the subsequent lines . i must therefore resume the discourse as it is continued in the forecited book of the reverend dr. brevint ; and having already transcribed the sum of what he speaks upon the first head , namely , that the miracles of the roman church , are ordinary , such trifling , and ludicrous pranks , as cannot possibly seem to hold any proportion with those solid and divine operations , which attested the truth and excellency of the doctrine of the holy gospel : the second evidence that he mentions is , the tendency and design of the popish miracles ; which look quite another way from those wrought by our blessed saviour , and his apostles : for whereas those last confirmed the faith , and doctrine of the first preachers of the doctrine of salvation ; and those which anciently were wrought at the sepulchres of the primitive martyrs , cannot be thought to justify or assert any other faith , or doctrine than what was taught , believed , and practised by those holy men ; aug. de civit. l. . c. . says , what is it that these miracles will attest but the resurrection and ascension of christ ? st. paul tells us , that they taught nothing , but what was concluded within the law and the prophets ; and it cannot be supposed that the extraordinary things done by them should confirm any other doctrine than what they taught . so at this day , tho all sorts of operations were to be seen at the sepulchre of st. paul ; they could not be presumed to confirm the popes bulls , or the innovations of the roman church , but those truths which were contained in his preachings , and his epistles . but as for roman miracles , they follow their novel doctrines , which sometimes are contrary to , and always quite different from the true christian gospel . how many volumes would be required to contain all the revelations , and the strange wonders , that encourage , and excite men in general to the worship of the virgin mary . as many more are bestowed upon the doing it by special ways , and at her particular feasts ; for upon that score great indulgences are promised to her adorers ; or else what mean those swarms of monks that lie hid under her coats , or the ladders whited with her milk , from which no body ( that takes that way to heaven ) can ever tumble down ? or those quires of supposed angels heard in the bottom of a deep well to sing her praises ? what can be thought of those images that bleed , or speak , or fly as light as feathers , unless it be to bring mankind to the worshipping of wood , or stone , or something more sordid and abominable , which seems to give motion to those inanimate stocks ? what all those thousands of sad souls to ramble up and down the world , since the time of pope gregory , but to reveal purgatory , and recommend masses for the dead ? what abundance of strange feats have been done by st. francis , and st. dominic , on purpose to confirm their new orders , and ways ? what can signify those heaps of excommunicated flies ; and a poor raven pining to death under the same curse , for having fled away with a bishops ring , but to shew the terrour of the roman keys ? and those multitude of small and great toads crawling in and out of mens mouths , when they do observe well or ill the rules of auricular confession , but to justify that jugling piece of priest-craft ? or the many little children standing upon consecrated wafers , but to maintain the doctrine of transubstantiation ? what can the many pretended miracles wrought by the five wounds in the body of st. francis , or the rope about his loyns signify , but to keep up an opinion of the sanctity of that order ? then the doctor asks your opinion of the following miracle , which he thus relates . a bishop moved with passion against a covent of franciscans , was resolved to turn them out of his city , and to do it the next day : the night before , behold their sacrist sees in a vision the image of st. paul , and the image of st. francis , both painted in the church window , talking earnestly one with the other . he hears st. paul extreamly blaming st. francis for no better defending his own order ; and st. francis answering to him , what shall i do ? says he , i have but a cross , and that is no defensive weapon ; but had i a sword , as you have ( for commonly they represent them so ) perhaps i might do somewhat more . the man being awak'd , starts out of his bed , and his imagination being full of this , runs to the church , finds the two pictures had exchanged their arms : paul in the window had the cross , and st. francis had the sword. this amaz'd the whole covent ; but that which is more then all the rest , st. francis had not st. pauls sword in vain , for that same night the bishop had his throat cut . what evangelical doctrine can be confirmed by these three wonders ? pictures that can speak and move ; st. paul , that exhorts to revenge ; and a saint , who during his life , made conscience , as they say , to kill a louse , now can cut his bishops throat : what can be infer●d from this , unless it be this wholsome doctrine , that bishops are not jure divino , but friers are ? all these , and whole millions of other such roman miracles , are not fit for christs calendar , because they never were accommodated for persuading men of the truth of christs gospel , and upon that account must needs proceed from any other than his spirit . authors quoted for proof of this second mark are . s. anth. . part hist . l. . c. . ser. . chron. diep . an . . hist . carnat . an . . archiev . buburg . in fraud . an . . menol. cistere . . april . leand. in vita hyacinthi ap . sur. . august . gregor . in dialog . passim . specul . exemp . tit. excommunicatio exemp . . ibid. exemp . . ibid. tit. confessio exemp . . ibid. tit. eucharistia . s. bonav . in vita franc. hieron . platus de bono statu relig. l. . c. . the third foul mark he mentions of roman miracles , and which will put it beyond all doubt , that they are the effect of diabolical confederacies , and impostures , is , that besides the evil tendency of them , they appear , and shew themselves unto the world in such suspicious times , as may justly discredit , and call in question even true , and real miracles . the gift of miracles being unto teachers , what credential letters , and royal colours are unto publick officers , which signify much unto good subjects , whilst they know them granted to none but such as the king doth really send ; but very little , after they see those in the hands , these on the backs of every dirty carrier , who hath a mind for his own ends to counterfeit them , and rant with them . no man takes for good payment whatsoever hath caesars image , after he hears of false coiners , who have dispersed vast sums abroad , and marked them with the same stamp we are not now in the priviledged days either of moses , or elias , or of jesus christ , or his apostles ; when neither all the magicians could make one louse ; nor all the baalims light fire on one altar ; nor all the workers of false wonders open their mouth against the son of god. we live in such times , when the devils in all mens account , are let loose from such a restraint , and the church left unguarded of such a protection : when false prophets may arise with such prophesies , and false christs with such miracles , as , if it were possible , might deceive the very elect. now the mirabilarians , as st. augustine calls them , are abroad , against whom , saies he , cautum me fecit dominus . the lord himself , and his apostles after him , have given us all sufficient warning ; so that it would be a great folly in us to take notice , or run after such , as have a permitted power of counterfeiting true miracles , therewith to amuse the simple . the glorious work of our blessed saviour , his disciples , and other apostolical fathers , were done in such clear days , as dissipated , and scattered all suspicions , and imaginable clouds of imposture ; the devils had not so much as the liberty to preach the truth , mark . . if either simon magus , or elimas , tho sorcerers of the highest rank , did but offer to play their old game , and shew their devilish feats , you read in the acts , how they were kept in . thus this mighty restraining hand , rather than the intrinsecal greatness of the work , was an infallible evidence , which in those days shined about all true miracles ; whereas the revelations , and feats of the romanists must needs be full of suspicion , and noted for such by all good christians , since they came forth , when all false christs , and false prophets have the liberty to work them . then come up the apparitions of sad souls , by thousands , to acquaint their friends with their condition underneath : and what neither moses , nor the prophets , nor jesus christ himself , nor his apostles ever thought to mind us of ; distressed groaning spirits make it their principal business to throng about , craving for help , for pilgrimages , and masses . then come images to bleed , or sing or mourn , as occasion requires : and the consecrated elements , the better to justify what they are not , appear with blood , with flesh , and even sometimes with whole children . it passes all understanding , how the virgin mary , who kept her self so long above , would not come down among us mortals , either sooner , or in less suspected times , or on more serious errands . five hundred years may be accounted , when all good authors will justify that she continued as quiet above ; and that she , after so long rest and abode in the blessed mansions , should take such an unlucky , and obnoxious time to come down , and shew her self to men , when the devil , and his foul spirits are permitted to play their pranks ; this indeed is very admirable ! it can hardly be imagined , that she who never did appear to any of the primitive holy fathers , in a less suspected juncture , should in these last and branded times , shew her self to a dirty monk. did not st. austin , before he died , being besieged by barbarians , deserve as well her protection , and a guard of her armed angels , as st. dominick did , whilest he held a poor pitiful heretick about the neck with his rosary ? wherefore had none of these holy men , st. athanasius , st. hillary , st. cyprian as well the comfort of a kiss , or an embrace , as loyola , stephen the minime , and a thousand more less deserving it ? or how comes she , who never was known to take notice of any trouble , disease , or imprisonment of true saints , as the head-ach of st. chrysostom , the sickliness of st. basil , the infirm body of st. gregory nazianzen , the prisons , and tortures of all the martyrs ; now to be running up and down to relieve all sorts of persons : to cure a jesuit with her child , whom she laid by him in his bed : to cure whole countries of purple feavers ; and to free several rogues , that had well deserved hanging , from the gallows , from dungeons , and from all imaginable sorts of dangers ? how comes this fancy to take her so late of bringing down out of heaven , crosses , hoods , books , robes , holy water , and such other utensils , which the fathers in former times never had , nor expected from her ? the truth is , these kind of apparitions and miracles were most advisedly reserved until such times , as these latter are , dark , and confused , and more propitious to imposture ; and these strange new transactions have another reason besides , which i wish roman-catholicks would seriously consider , and it is this . as long as the blessed virgin had no more honour in the church , then what became a creature , and was allowed to her by the fathers , to be honoured , not adored ; no antient author will tell you that she ever appeared among men . but as soon as the latter times brought in publick services to pray with unto her , and images to pray to her by ; then she ( or rather some other spirit under her name ) began first to bestir her self : then she , and a multitude of other saints with her , seem to come down , and appear at the voice of these new prayers , just as the soul of samuel did , ( or rather seemed to ) come up at the mysteries of endor . ever after the pretended queen was seen in the roman church , as in her heavenly palace : and she had more angels to wait on her in the least of her ordinary progresses , then our blessed saviour himself had in any of his most solemn appearings : but as when the devils will look like angels , you may still , they say , either perceive a cloven foot , or smell a stinking vapour , that betrays the pretended glorious appearance , so roman miracles , and visions , have commonly some black mark , which may convince any sober man , that they are not really what they seem to be . consider in the holy scriptures what the true saints and angels of god have done , whenever they met with more honour then was their due : or ask st. austin what those spirits are , who take it when it is given , or call for it when it is not : no saint , nor angel , says the good father , will take of others what they know to be due only to god : as it appeared by paul and barnabas , who tore their cloaths , when the people offered to worship them , to shew they were meer men : and by that angel who rejected adoration . they are unclean spirits that are for worship , and tho they care little for flesh ; yet they pride themselves in sacrifices , because god , under the law , appointed them for his own service ▪ and in another place he says , good angels are for this one thing , that with them we may serve god , in whose contemplation they are happy : but they who invite us to serve themselves , are like proud men , &c. only the serving of proud devils is more hurtful . and in another place he says , coelestial , and happy spirits will have us sacrifice ( not unto themselves , but ) unto god , whose oblation they are , as well as we ; and therefore , all revelations , and miracles that invite us to serve more than one god , are such seductions of devils , as any pious , and prudent men must needs throw off ; for this is their proud malice , who by that token are noted , neither to be good angels themselves , nor the angels of a good god. for the good angels love us so well , that they will not have us to serve them , but the true god only . this was the opinion of st. austin in his time , by which it appears what his thoughts were of saint , and idol-adoration . let us now bring to these christian rules , most of the roman miracles , and apparitions . let us see when ever this humble spirit did ( with the good angel ) reject one worshipping , or devout adoration ; shew , wherever she once tore her cloaths at the hearing of te deum , and the whole psalter of david sung , and applied most blasphemously from god to her . certain it is , that for several centuries of years , the steps of another spirit are to be found in her ways , seeking continually for more honour . we may behold one who strokes , and kisses pious men , because they both begin and end their best devotions with her praises : who teaches in what godly form they must pray to her for all blessings : who calls them into brakes of thorns , and nettles , and sometimes into holes under ground , to find , and adore her images : one who can put on the shape of a stag , or a pigeon , or a great queen , purposely to shew the place , and stone where she must needs have an altar , or a chappel , or a great church that there she may be served and worshipped to the worlds end ; and there walk , and delight her self ; one who in all these churches , brags among men , as if she were the mother of compassions , the lady of the house of prayer , and the fountain of all blessings : lastly , one who spreads forth about her a great mantle , therewith to betoken the largeness of her mercies and favours ; which she says , she denies to none that will come to her with faith . and now let st ▪ austin , or any good christian judge what kind of creatures these spirits are ; and what great difference there is between those which among the pagans did perpetually labour for sacrifices , and these , which now among the papists , are all for masses , and the greatest oblations that can be set on romes altars . mean while we may be confident , that none but god alone can own sacrifices , altars , and churches to be served with ; none but devils ever owned images to speak , move , or any wise to work in ; such spirits as these may be the authors of all the boasted miracles , apparitions , and revelations among the romanists ; and such appearances , and delusive operations are very fit for such spirits : and both foretold , and reserved for the last times ? and so it may be guess'd what that church is that hath her proper establishment both from such wonders , and such saints . for proof of what is spoken upon this third head , relating to the timing of popish miracles , see the following authors . aug. in joh. trac . . sub fin . ibid. specul . exemp . tit. ros . exemp . . attich . cron. ord. minim . an . chron. diep . an . . oliver l. mirac . mar. montis . albert. de viris illust . ord. praedic . epiphan . contr. haeres . l. . adv . collyrid . august . contr . faust . l. . c. , . idem de vera relig. c. . idem de civit. l. . c. . ibid. c. . ibid. c. . item l. . c. . caesarius l. . hist . c. . leander . de viris illust . chron. diep . an . . chron. diep . an . . franc. hierasc . in vita henr. silice . odo gisseus hist . virg . aniciensis . in vita manaveriap . sur . . jun. arch. gian . cent . . annal. l. . c. . od. gissaeus supra . niceph. eccl. hist . l. . c. . blosius in monili . menol. cisterc . . dec. chron. diep . an . . tho. malvenda tom. . annal. ord. praed . an . . much more doth the learned doctor urge , to prove that what the papists offer to the shrine of that which they call the blessed virgin , can be nothing less than giving divine honour and adoration to an unclean spirit ; but i fear i have been tedious in transcribing this ; tho it were to be wished that all professed christians were truly convinced of the danger , and damnableness of this roman doctrine . for , if that which was never commanded by god in his word , ought not to be introduced into his worship : if , whatsoever pretended saint or angel claims a religious adoration , be to be reputed diabolical , and unclean ; then what can be concluded of those worshippers , and these saints in the roman church , unless it be this , that they have not introduced only the doctrine , but the down-right worshipping of devils . it is not for nothing that the holy spirit of god doth in the sacred writings , by his inspired pen-men so often warn , and call off his people from idolatry ; it is not for nothing that the eternal fountain of blessedness expresses such an inflamed jealousy against the israelites for departing after strange gods ; and that the divine vengeance always followed that impious abomination with such tremendous , and smoaking judgments : for when once the profligated spirits can obtain for deities in their temples and altars ; it is not to be expected that the true , and eternal god should have any place in the heart of such a people . therefore the scripture calls idolatry a departing from the holy one , a going a whoring from him . the samaritans had that opinion of the works which simon the sorcerer performed by witchcraft , and a diabolical confederacy , that they called him the mighty power of god , in the th chap. of the acts. but by the verse preceding , it appears that he had fascinated their minds , and laid his charms on their understandings , that they were in such a condition as paul terms the galatians , they were bewitched , that they should not obey the truth . and it cannot be supposed that any thing short of some forcible enchantment could prevail with those of the roman communion , to give faith to those lying wonders , and divine worship to those eluding spirits , which upon that account , have the shrines erected amongst them . by what hath been said , it is evident , that those ghosts , or spirits which require temples , and worship , are no other then some of the tainted , expulsed legions ; and that the strange miracles performed by the images , or at the shrines of these deities , are the old delusions continued ; whereby they drew the antient pagans after their oracles , groves , and pythons , &c. and the papists now a days into an adoration of images , altars , and relicks . still the old confederacy is kept up , tho under new forms , and notions . and perhaps it is none of the smallest policies of the agents of that communion , to impose upon their credulous ones the belief that there is no such thing as a witch ; that so their performances of that kind may the better pass under the notion of a miracle . but by the following discourse , any one that will not wilfully blind himself , may discern the strange , and vast power that the deceiver of the nations still maintains amongst the degenerate race of men . and so i have put an end to the first part. the second part of pandaemonium , giving an account of divers most remarkable witchcrafts . also a further account of daemons , and spectres , never before published . by what hath been said in the foregoing pages , it is evident , that the prince of darkness hath a very large dominion among the sons of men ; that he hath his temples , altars , and sacrifices : and though under new and different names , still draws off poor biggotted wretches to pay unto his implous shrines that honour , homage , and adoration , which is only due to the most high. there are besides these , another sort of the infernal disciples , who give themselves up immediately to the conduct , and disposal of the apostate angel , by entring into league , and covenant with him , and giving themselves up to those black , and interdicted mysteries , which justly are punished with death , both by the divine , and human law. these have their familiars of the dark region , that assist them in the execution of their hellish purposes ; by this means they attain to performances vastly transcending the capacity of human agents , as much as can be supposed that spiritual , and angelical beings exceed in subtilty , agility , and power , whatsoever can be pretended to by meer mortals . it would swell this volume to too large a bulk , should i speak of the divers ways and manners , by which they enter themselves scholars to the school of darkness ; besides , divers learned and famous authors have taken great pains herein . i shall therefore no longer detain the reader from an account of divers very remarkable relations , never yet printed ; the truth of which will be averred from persons of unquestionable reputation now alive ; the things themselves having been done within the compass of these very few years : and if some sober , and ingenious persons would undertake but to commend to the publick the occurrences of this nature in every county ; it would doubtless be a work very acceptable to all good men ; and of great use for the conviction of others . the first relation . an account of the troubles that happened in the house of peter pain , a shoe-maker , living in mary poel street , in the city of bristol , extracted out of a letter sent me from mr. j. r. a gentleman of good ingenuity , and reputation , an inhabitant of the city aforesaid . dated , june . . sir , according to your desire in a letter i received from you on saturday last , i have here sent you the true , and real account of the passages you desired . that which was related by our late dean , was thus ; that about years since , the house of peter pain , then a shoe-maker in st. mary poel street in this city , was extreamly disturbed with most surprizing , and unaccountable noises for some time ; and one night above the rest , about of the clock , the usual noise was accompanied with so great a light through the whole house , as if every room had been full of burning tapers , or torches ; these repeated scenes of horrour so amused the whole family , that they applied themselves to mr. toogood , the then minister of st. nicholas , who was easily prevailed withal to visit the house ; which he had no sooner entred , but he became an ear-witness of the most dreadful , and accustomed noises ; so , together with the whole family , he repaired into a chamber at one end of a gallery , at the other end of which , was a large bulky trunk , full of old lumber , and so heavy , that four or five men were not able to lift it : having shut the door to them , the minister went to prayers , during part of which time , the noise continued , and on a sudden something was flung against the chamber door , with extraordinary violence , upon which the noise immediately ceased . when prayer was ended , they went to go forth of the chamber door , but could by no means force it open , until they had called for the assistance of some of the neighbours , who running in to their relief , found the door barr'd close with the great trunk aforesaid ; upon which they all concluded that it was cast there in that violent manner , when they heard that mighty shock against the door , just before the ceasing of the noise . this is a true account of that passage , which the gentleman aforesaid had from the son of the late dean above mentioned , who was then an apprentice in the house ; and the whole transaction is still recent in the memories of the neighbours , who were witnesses of the amazing troubles , which at that time disturbed that house . divers other stupendious circumstances accompanied these noises , which by reason of the great distance of time , and place , we can have no particular account of . the second relation . is an account of another passage in the same letter , from the party aforesaid , relating the strange manner of fits which seized the children of mr. merideth of bristol . from mr. merideth i was informed that january last was eight years , he had a son , and three daughters , ( all between the age of fourteen , and eight years ) taken with violent convulsive fits , within a weeks time of each other , to the great amazement of many physicians , and divines , and multitudes of others that beheld them . the first symptoms they observed of their coming , was the childrens complaining of intolerable pains in their heads , and sides , suddenly upon which their limbs , mouth , and eyes would be distorted into unimaginable alterations , and their arms and legs , though of those tender years , extended for some time beyond the strength of the stoutest man to reduce them ; during these fits , they would sometimes laugh , at other times cry for an hour together , then on a sudden creep about the floor , up against the bed-posts and the tester of the beds , like so many cats , as the gentleman phrases it . ( a lady of the neighbourhood told me they would hang about the walls , and cieling of the room , like flies , or spiders . ) sometimes they would foam at the mouth , then fall down as dead , & in a short time repeat their actions , appearing in the room in the same strange , and stupendious postures ; towards night their fits always left them , and they slept undisturbed most part of the night , but instantly upon their awaking , their fits returned , and tormented them more or less , with very little intervals all the day . one of the daughters three days following , in the height of her fit repeated in a solemn majestick sort of manner the same form of speech ; which was a praedicting her own death to be in some few days , and the happy state she was entring into , as also several things which should speedily befal her father , and family ; but nothing of it ever came to pass . another of them vomited pins ; during their whole indisposition , they were daily attended by ministers praying with them , and continued in a course of physick prepared by the advice of the ablest doctors in the city . in the may following they recovered , and are well ever since to this day ; and ( which is very admirable ) when their fits had wholly left them , they did not appear the least weakened by them . advertisement . tho in the relation now recited , there be no mention made of any suspected witch , by whose power the aforesaid children were reduced to that deplorable state , and some of the physitians that administred to them , are of opinion that there was nothing of fascination in the case , but what was purely the effect of a natural distemper . i must crave their pardon if i dissent from them , for these following reasons . . though the account mr. r. gives of it do not make mention of any witch , or resemblance of such a one that appeared to the children , during the time of their fits : it is very probable he might have no account of that particular , and as likely that the confederate agent might purposely avoid shewing any personal figure to them , lest the relations , upon such notice , should detect and prosecute the peccant party . . here are symptoms vastly transcending the effects of any natural distemper ; not to insist on the distorting of the limbs and parts of their bodies , which are frequently the concomitants of convulsions ; but that the extension of their leggs and arms should so vastly transcend the power of a strong man to reduce them ; looks somewhat above what nature alone could pretend to , especially in children of their age. . who can look upon their crawling and hanging about upon the bed-post and the walls , without plainly discerning the cloven-foot of fascination ? could a natural indisposition furnish them with tallons , or claws to fasten themselves to those places after such a manner ? this hath been observed by others that have been under the power of with-craft , that the witch , or her familiar have lifted the patient by all four against the ceiling , or held them so against the side of a wall , where they have seemed to hang in the air ; ( an example of which mr. glanvil mentions in his third relation , containing the witch-craft of elizabeth stile ) that i think it needless to urge this point any further . . but what can possibly be thought of the vomiting of pins ? if there could be imagined any natural distemper that could breed brass wyre in the body , it would be hard to imagin how they should come to be pointed , and headed , without an artificer ; this sort of torture is so familiarly practised upon the bodies of persons , under those sad circumstances , that if there were no other mark of the black art ; this it self were enough to remove all scruple . . whatever others may think of their being so soon restored to a state of convalessence , upon the removing of their fits ; by all the violences they underwent : this alone were enough to evince the distemper to be preternatural : for if those torturing pains and convulsions had been the effect of any natural infirmity ; it could not be supposed but that bodies so battered would have required some proportionable time , gradually to arriveo a state of health . the third relation . a remarkable passage of one named the fairy-boy of leith in scotland , given me by my worthy friend captain george burton , and attested under his own hand . about fifteen years since having business that detained me for some time at leith , which is near edenborough in the kingdom of scotland , i often met some of my acquaintance at a certain house there , where we used to drink a glass of wine for our refection ; the woman which kept the house , was of honest reputation among the neighbours , which made me give the more attention to what she told me one day about a fairy-boy ( as they called him ) who lived about that town ; she had given me so strange an account of him , that i desired her i might see him the first opportunity , which she promised ; and not long after passing that way she told me , there was the fairy-boy ; but a little before i came by , and casting her eye into the street , said , look you sir , yonder he is at play with those other boys ; and designing him to me , i went , and by smooth words and a piece of money got him to come into the house with me ; where in the presence of divers people , i demanded of him several astrological questions , which he answered with great subtility ; and through all his discourse carryed it with a cunning much above his years , which seemed not to exceed ten , or eleven . he seemed to make a motion like drumming upon the table with his fingers , upon which i ask'd him , whether he could beat a drum ? to which he replied , yes sir , as well as any man in scotland ; for every thursday night , i beat all points to a sort of people that use to meet under yonder hill ( pointing to the great hill between edenborough and leith ) how boy quoth i ? what company have you there ? there are sir , ( said he ) a great company both of men and women , and they are entertained with many sorts of musick besides my drum ; they have besides plenty of variety of meats and wine , and many times we are carried into france , or holland in a night , and return again ; and whilst we are there we enjoy all the pleasures the country doth afford : i demanded of him , how they got under that hill ? to which he replied , that there were a great pair of gates that opened to them , though they were invisible to others , and that within there were brave large rooms as well accommodated as most in scotland . i then asked him , how i should know what he said to be true ? upon which he told me he would read my fortune , saying , i should have two wives , and that he saw the forms of them sitting on my shoulders , that both would be very handsom women ; as he was thus speaking , a woman of the neighbour-hood coming into the room demanded of him what her fortune should be ? he told her that she had had two bastards before she was married ; which put her in such a rage that she desired not to hear the rest . the woman of the house told me that all the people in scotland could not keep him from the rendesvous on thursday night ; upon which by promising him some more money , i got a promise of him to meet me at the same place , in the afternoon the thursday following , and so dismist him , at that time . the boy came again at the place and time appointed , and i had prevailed with some friends to continue with me ( if possible ) to prevent his moving that night ; he was placed between us , and answered many questions , without offering to go from us , until about eleven of the clock he was got away , unperceived of the company , but i suddenly missing him , hasted to the door , and took hold of him , and so returned him into the same room ; we all watched him , and on a sudden he was again got out of the doors , i follow'd him close , and he made a noise in the street as if he had been set upon ; but from that time i could never see him . george burton . advertisment . this gentleman is so well known to many worthy persons , merchants and others upon the exchange in london , that there can be no need of my justifying for the integrity of the relation ; i will only say thus much , that i have heard him very solemnly affirm the truth of what is here related : neither do i find any thing in it , more then hath been reported ( by very unquestionable pens ) to the same purpose . what this manner of transvection was , which the boy spoke of , whether it were corporeal , or in a dream only , i shall not dispute , but i think there be some relations of this kind that prove it may be either way , & therefore that i leave to the reader to determine . but the captain hath told me that at that time he had a virtuous and a handsome wife , who being dead , he thinks himself in election of another such . that too of the womans having had two children , happened to be very true , though hardly any of the neighbours knew it in that place . his getting away in that manner was somewhat strange , considering how they had planted him , and that besides he had the temptation of wine and mony , to have detained him ; arguments very powerful with lads of his age , and fortune . the fourth relation . giving an account of the daemon of spraiton in the county of devon , anno. . that which was published in may . concerning the daemon , or daemons of spraiton , was the extract of a letter from t. c. esquire , a near neighbour to the place ; & though it needed little confirmation further then the credit , that the learning & quality of that gentleman had stampt upon it , yet was much of it likewise known to and related by the reverend minister of barnstable , of the vicinity to spraiton . having likewise since had fresh testimonials of the veracity of that relation ; and it being at first designed to fill this place ; i have thought it not amiss ( for the strangeness of it ) to print it here a second time , exactly as i had transcribed it then . about the month of november in the year . in the parish of spraiton , in the county of devon , one francis fey ( servant to mr. philip furze ) being in a field near the dwelling house of his said master , there appeared unto him , the resemblance of an aged gentleman , like his masters father , with a pole or staff in his hand , resembling that he was wont to carry when living , to kill the moles withal : the spectrum approached near the young man , whom you may imagin not a little surprized at the appearance of one that he knew to be dead ; but the spectrum bid him not be afraid of him , but tell his master ( who was his son ) that several legacies which by his testament he had bequeathed were unpaid , naming ten shillings to one and ten shillings to another , both which persons he named to the young man , who replyed , that the party he last named was dead , and so it could not be paid to him ; the ghost answered , he knew that , but it must be paid to the next relation , whom he also named : the spectrum likewise ordered him to carry twenty shillings to a gentlewoman , sister to the deceased , living near totness in the said county , and promised if these things were performed to trouble him no further ; but at the same time the spectrum , speaking of his second wife , ( who was also dead , called her wicked woman ; though the gentleman who writ the letter knew her , and esteemed her a very good woman : and ( having thus related him his mind ) the spectrum left the young man ; who according to the direction of the spirit took care to see the small legacies satisfied , and carryed the twenty shillings , that was appointed to be paid the gentlewoman near totness , but she utterly refused to receive it ; being sent her ( as she said ) from the devil : the same night the young man lodging at her house , the aforesaid spectrum appeared to him again ; whereupon the young man challenged his promise , not to trouble him any more , saying , he had performed all according to his appointment , but that the gentlewoman , his sister , would not receive the money : to which the spectrum replied , that was true indeed ; but withal directed the young man to ride to totness , and buy for her a ring of that value , which the spirit said she would accept of ; which being provided accordingly , she received : since the performance of which the ghost , or apparition of the old gentleman , hath seemed to be at rest , having never given the young man any further trouble . but the next day after having delivered the ring , the young man was riding home to his masters house , accompanyed by a servant of the gentle womans near totness , and near about the time of their entrance ( or a little before they came ) into the parish of spraiton aforesaid , there appeared to be upon the horse behind the young man , the resemblance of the second wife of the old gentleman , spoken of before . this daemon often threw the young man off his horse , and cast him with such violence to the ground , as was great astonishment , not only to the gentlewomans servant ( with him ) but to divers others , who were spectators of the frightful action , the ground resounding with great noise , by reason of the incredible force , with which he was cast upon it . at his coming into his masters yard , the horse which he rid , though very poor , & out of case , leaped at one spring foot , to the amazement of all that saw it . soon after the she-spectre shewed her self to divers in the house ( viz. ) the aforesaid young man , mistress thomasin gidly , ann langdon born in that parish , and a little child , which by reason of the troublesomenes● of the spirit , they were fain to remove from that house . she appeared sometimes in her own shape , sometimes in forms very horrid , now and then like a monstrous dog belching out fire , at another time it flew out at the window , in the shape of a horse , carrying with it only one pane of glass , & a small piece of iron . one time the young mans head was thrust into a very strait place , betwixt a beds head , and a wall , and forced by the strength of divers men to be removed thence , and that not without being much hurt , and bruised , so that much blood appeared about it : upon this , it was advised he should be bleeded , to prevent any ill accident that might come of the bruise ; after bleeding , the ligature , or binder of his arm was removed from thence , and conveyed about his middle , where it was strained with such violence , that the girding had almost stopp'd his breath , and kill'd him , and being cut asunder , it made a strange and dismal noise , so that the standers by were affrighted at it . at divers other times he hath been in danger to be strangled with cravats , and handkerchiefs , that he hath worn about his neck , which have been drawn so close , that with the sudden violence he hath near been choaked , and hardly escaped death . the spectre hath shewed great offence at the perriwigs which the young man used to wear , for they are often torn from his head after a very strange manner , one , that he esteemed above the rest , he put in a small box , and that box he placed in another , which he set against the wall of his chamber , placing a joint-stool , with other weight , a top of it ; but in short time the boxes were broken in sunder , and the perriwig rended into many small parts and tatters : another time , lying in his masters chamber , with his perriwig on his head , to secure it from danger , within a little time it was torn from him , and reduced into very small fragments . at another time one of his shoe-strings was observed ( without the assistance of any hand ) to come of its own accord out of his shoe , and fling itself to the other side of the room ; the other was crawling after it , but a maid espying that , with her hand drew it out , and it strangely clasp'd , and curl'd about her hand like a living eel , or serpent ; this is testified by a lady of considerable quality , too great for exception , who was an eye-witness . the same lady shewed mr. c. one of the young mans gloves , which was torn in his pocket , whilst she was by ; which is so dexterously tatter'd , and so artificially torn , that it is conceived a cutler could not have contrived an instrument , to have laid it abroad so accurately , and all this done in the pocket , in the compass of one minute . it is farther observable , that if the aforesaid young man , or another person , who is a servant maid in the house , do wear their own clothes ; they are certainly torn in pieces on their backs , but if the clothes belong to any other , they are not injured after that manner . many other strange and fantastical freaks have been done by the said daemon or spirit , in the view of divers persons : a barrel of salt of considerable quantity , hath been observed to march from room to room without any human assistance . an hand-iron hath seemed to lay it self cross overthwart a pan of milk that hath been scalding over the fire ; and two flitches of bacon have of their own accord descended from the chimney , where they were hung , and placed themselves upon the hand-iron . when the spectre appears in resemblance of her own person , she seems to be habited in the same cloaths , and dress , which the gentlewoman of the house ( her daughter-in-law ) hath on at the same time . divers times the feet and legs of the young man aforesaid have been so intangled about his neck , that he hath been loosed with great difficulty : sometimes they have been so twisted about the frames of chairs , and stools , that they have hardly been set at liberty . but one of the most considerable instances of the malice of the spirit against the young man , happened on easter eve , when mr. c. the relator , was passing by the door of the house , and it was thus . when the young man was returning from his labour , he was taken up by the skirt of his doublet , by this female daemon , and carried a heighth into the air : he was soon missed by his master , and some other servants that had been at labour with him ; and after diligent enquiry , no news could be heard of him , until at length ( near half an hour after ) he was heard singing , and whistling in a bog , or quagmire , where they found him in a kind of trance , or extatick fit , to which he hath sometimes been accustomed , ( but whether before the affliction he met with from this spirit , i am not certain ) he was affected much after such sort , as at the time of those fits ; so that the people did not give that attention , and regard to what he said , as at other times ; but when he returned again to himself ( which was about an hour after ) he solemnly protested to them , that the daemon had carried him so high , that his masters house seemed to him to be but as a hay-cock ; and that that during all that time , he was in perfect sense , and prayed to almighty god not to suffer the devil to destroy him : and that he was suddenly set down in that quagmire . the workmen found one shoe on one side of his masters house , and the other on the other side , and in the morning espied his perriwig hanging on the top of a tree : by which it appears he had been carried a considerable heighth , and that what he told them was not a fiction . after this , it was observed , that that part of the young mans body , which had been on the mud in the quagmire , was somewhat benummed , and seemingly deader than the other ; whereupon the following saturday , which was the day before low-sunday , he was carried to crediton , alias kirton , to be bleeded , which being done accordingly , and the company having left him for some little space ; at their return they found him in one of his fits , with his fore-head much bruised , and swoln to a great bigness , none being able to guess how it happened , until his recovery from that fit : when , upon enquiry , he gave them this account of it ; that a bird had with great swiftness , and force flown in at the window , with a stone in its beak , which it had dashed against his forehead , which had occasioned the swelling which they saw . the people much wondering at the strangeness of the accident , diligently sought the stone , and under the place where he sat , they found not such a stone as they expected , but a weight of brass or copper , which it seems the daemon had made use of on that occasion , to give the poor young man that hurt in his fore-head . the persons present were at the trouble to break it in pieces , every one taking a part , and preserving it in memory of so strange an accident . after this , the spirit continued to molest the young man in a very severe and rugged manner , often handling him with great extremity ; and whether it hath yet left its violences to him , or whether the young man be yet alive , i can have no certain account . i leave the reader to consider of the extraordinary strangeness of the relation . advertisement . the first of these apparitions seems to be like that of mistress bretton , mentioned in mr. glanvills sixteenth relation , it came not in a tempestuous boisterous way , nor upon an errand of vncharitableness , but to see the will of the defunct performed , only it left a black character on the second wife , by which , it seems , as if there had not been the best accord between them . the female ghost comes with a great deal of violence , and an impetuous temper , as if disgusted for the performance of what the other spectre enjoined , and this seems the more probable , if we consider how quickly she gets behind the young man , after he had answered the desires of the other ghost ; she permits him not to go home in quiet , but seizes him as soon as he comes within the verge of the parish : by which it looks as if these spirits were tyed to some limits , or bounds , that they cannot pass . this spectrum hath assumed all the shapes , actions , and ways of operation that we shall find among many ; and that snatching the young man up in the air , is such an action as is rarely to be met withal ( after such a manner ) unless where infernal spirits have immediately acted . the whole narrative of that she-daemon abounds with a great deal of malice , and a great many ludicrous passages ; but doubtless ( were it not for the restraining power of the almighty ) the comical part would soon end in dreadful tragedy . the fifth relation . being an account of a strange piece of w●thcraft on the body of the wife of j. h. of seavington , in the county of somerset , and upon her son , about years of age. this woman had been the wife of a vicar belonging to the quire of winchester , and had been very honestly and well educated , and lived in good reputation with her first husband , and during the time of her widow-hood , when she taught a school of girles in winchester , which practice she continued in the country when the wife of j.h. and lived with him in modest and virtuous manner : she was then about . years of age , and had with her a son by her former husband aged about . years or upward . there lived in the village at a house over against this school-mistress , a woman that had been of evil fame among the neighbours , and suspected of divers ill practices . the first apprehension that she had of any danger from the suspected party , was upon this occasion ; the suspected agent came to the house of the school-mistress , and asked her to lend her a piece of small changing money , which she refused to do ; whereupon the other told her that she knew she had such a piece about her , and it should be better if she had lent it to her , so she departed from the house muttering : in the evening the patient standing at the door of her house , saw a monstrous great toad walking upon all four like a cat , and coming from the house of the supposed , directly towards her ; upon which she retired into the house , and desired her husband to get some instrument , wherewithal to dispatch that monstrous vermin ; as he was coming towards the door , he met with it in the entry , and before he had the power to strike at it , it rusht suddenly into another room , and was never seen afterwards . that very night the school-mistriss was taken in a most tormenting fit ( though before she had still been a brisk healthy woman ) with violent prickings and pains , as if her inside had been stuck with pins , needles or thorns , insomuch that with the great tortures of her body , abundance of blood used to come from her in her urine , which was very observable the first night . these fits seized on her very frequently , sometimes twice or thrice in one day , sometimes whole days together : and it was very observable , that just before the coming of her fit , there would come into the room a vast large cat , after that another , and so till the number were seven , or nine ; these would crawl about , and stick against the walls , making a dreadful yelling , hideous noise , and after they had continued about a quarter of an hour , they would suddenly disappear , when they were gone a mighty great light , like a flash of lightning , would strike in at the window , and hang about the walls in heaps of light like fire , and pass from one room into another , for an hour or more at a time , and sometimes continued all the night long , shining through the windows into the street , and visible to the neighbours ; all the while this light continued , she was in the highest extremity of misery , and would often cry out , naming the suspected party , this continued upon her for the space of about years , for it came first , when she was about the age of years ; and it had reduced a strait well proportioned body to a very crooked deformity . the physicians were all of opinion that the inner parts of her body were wounded by some diabolical art , and ordered her to remove her habitation , which she did into a house thereby ; but it proved to no purpose , for the evil instrument followed her there also , and of many young broods of chickens , which she attempted to nurse up for many years , she could not raise one ; but they would suddenly turn round , twisting their necks several times about , until they dropt down dead . she kept two cats of her own , for which she had a great fancy ; but it is very observable , that as soon as the other sort of cats entered the room , they would fly as if they were devil-drove , sometimes into the fire , sometimes the oven , sometimes up the chimny , or any way to avoid the room , whilst the rest were there , nor could they ever be brought to enjoy themselves after , but starved , and pin'd away after a piteous manner . a little time after her removing to the second house , her son came from winchester , about the age above specified , he was a strong , and healthful youth for his years ; but had not been there above two or three months , before he was taken after a most dreadful manner , in raving , and frantick fits , so that five or six men could not hold him , he would spring out of their hands , and leap up with his head against the cieling , sometimes he would catch up a knife , pen-knife , or razor , and therewith endeavour to cut his own . throat , or do himself some other mischief , roaring out in most frightful manner , that the suspected was by him , and commanded him to do it , or else she would strangle him , or choke him with pins , or such like : so that they very diligently sought up , and laid aside knives , scizers , razors , or whatsoever else might prove dangerous to him on such occasions : notwithstanding which , ( and though they had cleared his pocket of such weapons , at the coming of his fit ) they should see and find in his hands , and his pockets , divers of those mischievous instruments they had just before laid aside . after these fits , he would cast out of his mouth pins , and needles , in great abundance , and with extream weakness be forced to keep his bed several days . one day as the young man was in the height of one of his fits , his mother saw the suspected party scrambling against the wall of the room , and immediately called out to her husband , john , john ! there is the witch ( naming of the party ) run her through with your sword , upon which he darted his sword at the place she directed him , and his wife cryed out , you have cut the witch , john , you have cut her hand , ( naming the hand which she observed to be hurt ) and it was observed that that party had a lame hand for a considerable time after . this afflicted woman would often repair to the church , but if the malevolent were there , she had not the power to enter , but could continue in the porch , or at the window . the son continued in those amazing fits for about five years ; and then ran away in one of them , and hath neither been seen , nor heard of since . the mother continued in that languishing state for about seventeen years , and then died of pain and grief ; but died very sensible , having the use of a good reason , and vigorous faculties to the last . she was of opinion that others , beside the suspected party , contributed to her misery ; as for the supposed malevolent , she lived about five years after the afflicted . advertisement . and since they are all in their graves , i think it not proper to disturb them , by raking up their names so long after . i do not understand that for all this any justice was applyed to , but many physicians , who all agreed it to be notorious withcraft , the neighbours too were both ear , and eye-witnesses of what is here related ; which i had both from the mouth of the husband himself , and from divers of good reputation , who were often with the mother and son in the house , when all that is here related , hath occurred . the sixth relation . giving an account of the raising the devil by the ●alconer , at sir f's near shirbourn , in dorsetshire . i had an account of this passage from my worthy friend , dr. b. who had made good enquiry into the certainty of it ; and though it carry along with it an air , perhaps , of too much levity for this discourse ; yet those who rightly consider it , will find cause to believe there is somewhat in it that deserves a more serious , and considerate reflection . there was in this gentlemans house a huntsman , and a falconer , as is usual with persons of such quality ; but it is pretty difficult to determine , whether the elements , which nurst up their respective game , or the complexion , and humour of the persons , was most different : one of them , viz. the huntsman , was a fellow much devoted to a glass of liquour , as is usual with men of his function , and therefore when he once laid down his head upon his pillow , found himself very unfit for any other contemplations , then what his sleep presented him withal . the falconer , on the contrary , was of a temper more considerate , and very fond of a book by night , because he seldom found the other , who was his bedfellow , in a humour to discourse : and therefore would often mind him of the tendency of his drunken courses , and to bethink himself sometimes of lying down soberly , lest it might happen he should never awake more in this world . the morals wrought little on the stupidity of the huntsman ; who answered him only with reflection , assuring him that falconers used to look upwards , and blaspheme , when the huntsman looked downwards , and therefore minded him to regard his own state . in some such sort of discourse they had passed the night , till the huntsman composed himself to sleep ; the falconer betook himself to a certain book he had got out of the chaplains chamber , who used to lend him one at times , to incourage him in reading : it happened to be of the wrong sort for the poor falconer ; for he had not read much in it , before he saw something come to the side of the bed , which he could have wisht farther off : the frightful goblin brought to his remembrance what the huntsman had charged him withal , viz. looking upwards , and blaspheming , so that he indeavoured to get some speech of the huntsman in this extremity , and by much jogging , and importunity , at last prevailed with him to understand what troublesome company he had in the room with him ; but all he could get of his drousy companion , was only this ; good devil do not mistake , for that is the falconer ; and so turned him about to sleep again ; which put the poor falconer into a deeper consternation ; till at length he had the courage to call to some of the neighbour lodgers , amongst whom , the chaplain , being awake , came to his relief ; and it is thought in very good season , for the company he had unadvisedly raised , began to be very troublesome . in fine , the chaplain discharged the unwelcome guest , and advised the falconer hereafter to peruse no books , but what he did in part understand before . advertisement . some people , by perusing unlawful studies , have put themselves in the power of evil spirits . and though some may look on this relation but as a jest , upon inquiry it will be found a real truth . the seventh relation . an account of a strange , and horrid spectrum seen by mr. edmund ansty , of south petherton , in the county of somerset . about four years since being in the house of mr. josias ansty , at the place aforesaid , mr. edmond ansty , who was a very reverend old man , upward of fourscore , i take it , near a hundred years of age , and had always been a temperate and sober liver , gave me this relation , that when he was a shopkeeper in that place , about sixty years from the time of his relating it to me , he used to frequent several fairs for the furnishing his shop with such goods as he had occasion for ; he had at that time been at a fair very well known in the west country by the name of woodbery-hill fair ; and having bestowed such moneys as he thought convenient for his occasions , he resolved to return home that night , though the journey was so long , that another person would hardly have undertook it ; but having a good horse , and no worse resolution , he set forward on his return , but was overtaken by a dark night , when he was about a dozen miles from home ; however , being pretty secure of the way , he resolved to pursue it ; till at length coming to a place not far from yeovil , noted by the name of cut-hedge , his horse rushed very violently with him against one side of the bank , snorting and trembling very much , so that he could by no means put him on his way , but he still pressed nearer to the bushes : at length mr. ansty heard the hedges crack with a dismal noise , and perceived coming towards him in the road , which is there pretty wide , a large circle of a duskish light , about the bigness of a very large wheel , and in it he perfectly saw the proportion of a huge bear , as if it had been by day-light ; it passed near by him , and as it came just over against the place where he was , the horrid monster looked very gashfully at him , shewing a pair of very large flaming eyes . as soon as ever it was gone by , his horse sprung into the road , and made homeward with so much hast , that he could not possibly rein him in , and had much ado to keep the saddle . the old gentleman is lately dead , but there are many of the neighbours of good reputation , that have often heard him relate this passage , and upon enquiry can witness the truth of it . the eighth relation . of divers strange appearances of spirits in a noblemans house in the west . about the year . being with some persons of honour at the house of a nobleman in the west country , which had formerly been a nunnery : i must confess i had often heard the servants , and others that inhabited , or lodged there , speak much of the noises , stirs , and apparitions that frequently disturbed the house , but had at that time no apprehensions of it ; for the house being full of strangers , the noblemans steward , mr. c. lay with me in a fine wainscot room , called my ladies chamber ; we went to our lodging pretty early , and having a good fire in the room , we spent some time in reading , in which he much delighted : then having got into bed , and put out the candles , we observed the room to be very light , by the brightness of the moon , so that a wager was laid between us , that it was possible to read written hand by that light upon the bed where we lay ; accordingly i drew out of my pocket a manuscript , which he read distinctly in the place where he lay : we had scarce made an end of discoursing about that affair , when i saw ( my face being towards the door , which was lockt ) entring into the room , through the door , five appearances of very fine and lovely women , they were of excellent stature , and their dresses seemed very fine , but covered all but their faces , with thin , white vails : whose skirts trailed largely on the floor . they entered in a file one after the other , and in that posture walked round the room , till the foremost came , and stood by that side of the bed where i lay , ( with my left hand over the side of the bed ; for my head rested on that arm , and i determined not to alter the posture i was in ) she struck me upon that hand with a blow that felt very soft , but i did never remember whether it were cold or hot ; i demanded in the name of the blessed trinity what business they had there , but received no answer ; then i spoke to mr. c. sir , do you see what fair guests we have come to visit us ? upon which they all disappeared : i found him in some kind of agony , and was forced to grasp him on the breast with my right hand ( which was next him underneath the bed-cloaths ) before i could obtain speech of him ; then he told me that he had seen the fair guests i spoke of , and had heard me speak to them ; but withal said , that he was not able to speak sooner unto me , being extreamly affrighted at the sight of a dreadful monster , which assuming a shape betwixt that of a lyon , and a bear , attempted to come upon the beds foot . i told him , i thanked god nothing so frightful had presented itself to me ; but i hoped ( through his assistance ) not to dread the ambages of hell. it was a long time before i could compose him to sleep , and though he had had many disturbances in his own room , and understood of others in the house , yet he acknowledged he had never been so terrify'd , during many years abode there . the next day at dinner he shewed to divers persons of principal quality , the mark that had been occasioned on his breast by the gripe i was forced to give him , to get him to speak , and related all the passages very exactly ; after which , he protested never to lie more in that room ; upon which , i set up a resolution to lodge in it again , not knowing but something of the reason of those troubles might by that means be imparted to me . the next night therefore i ordered a bible , and another book to be laid in the room , and resolved to spend my time by the fire in reading , and contemplation , till i found my self inclin'd to sleep ; and accordingly having taken leave of the family at the usual hour , i address'd my self to what i had proposed , not going into bed till past one in the morning : a little after i was got into bed , i heard something walk about the room , like a woman with a tabby gown trailing about the room ; it made a mighty rushelling noise , but i could see nothing , though it was near as light as the night before ; it passed by the foot of the bed , and a little opened the curtains , and thence went to a closet door on that side , through which it found admittance , although it was close lockt ; there it seemed to groan , and draw a great chair with its foot , in which it seemed to sit and turn over the leaves of a large folio ; which you know make a loud clattering noise ; so it continued in that posture , sometimes groaning , sometimes dragging the chair , and clattering the book , till it was near day . afterwards i lodged several times in the same room , but never met with any molestation . this i can attest to be a true account of what passed in that room the two described nights ; and though mr. c. be lately dead , who was a very ingenious man , and affirmed the first part unto many , with whom he was conversant : it remains that i appeal to the knowledge of those who have been inhabitants , or lodgers in the said house , for what remains , to justify the credibility of the rest . the ninth relation . a relation of the apparition of fairies , their seeming to keep a fair , and what happened to a certain man that endeavoured to put himself in amongst them . reading once the eighteenth of mr. glanvils relations , p. . concerning an irishman that had like to have been carried away by spirits , and of the banquet they had spread before them in the fields , &c. it called to mind a passage i had often heard of fairies , or spirits , so called by the country people , which shewed themselves in great companies at divers times ; at sometimes they would seem to dance , at other times to keep a great fair or market : i made it my business to inquire amongst the neighbours what credit might be given to that which was reported of them ; and by many of the neighbouring inhabitants i had this account confirmed . the place near which they most ordinarily shewed themselves , was on the side of a hill , named black-down , between the parishes of pittminster , and chestonford , not many miles from tanton : those that have had occasion to travel that way , have frequently seen them there , appearing like men and women of a stature , generally , near the smaller size of men ; their habits used to be of red , blew , or green , according to the old way of country garb , with high crown'd hats . one time about years since , a person ( living at comb st. nicholas , a parish lying on one side of that hill , near chard ) was riding towards his home that way ; and saw just before him , on the side of the hill a great company of people , that seemed to him like country folks , assembled , as at a fair ; there was all sorts of commodities to his appearance , as at our ordinary fairs ; pewterers , shoe-makers , pedlars , with all kind of trinkets , fruit , and drinking booths ; he could not remember any thing which he had usually seen at fairs , but what he saw there : it was once in his thought that it might be some fair for chestonford , there being a considerable one at some time of the year ; but then again he considered that was not the season for it ; he was under very great suprize , and admired what the meaning of what he saw should be ; at length it came into his mind what he had heard concerning the fairies on the side of that hill : and it being near the road he was to take , he resolved to ride in amongst them , and see what they were ; accordingly he put on his horse that way ; and though he saw them perfectly all along as he came , yet when he was upon the place where all this had appeared to him , he could discern nothing at all , only seemed to be crouded , and thrust , as when one passes through a throng of people : all the rest became invisible to him , until he came at a little distance , and then it appeared to him again as at first . he found himself in pain , and so hasted home ; where being arrived , a lameness seized him all on one side , which continued on him as long as he lived , which was many years ; for he was living in comb , and gave an account to any that inquired of this accicident for more than twenty years afterward : and this relation i had from a person of known honour , who had it from the man himself . there were some , whose names i have now forgot , but they then lived at a gentlemans house named comb farm , near the place before specified ; both the man , his wife , and divers of the neighbours assured me that they had at many times seen this fair-keeping in the summer time , as they came from tanton market ; but that they durst not adventure in amongst them , for that every one that had done so , had received great damage by it . any person that is incredulous of what is here related , may , upon inquiry of the neighbour inhabitants , receive ample satisfaction , not only as to what is here related , but abundantly more , which i have heard solemnly confirmed by many of them . the tenth relation . an account of two spirits which appeared to two servant maids , in the house of mrs. aysh of south petherton , anno . at south petherton , in the county of somerset , lives a gentlewoman ( very well known to all the neighbouring gentry , not only for her ancient descent , but for her extraordinary piety , and charity more illustrious , ) whom i cannot mention without an honourable respect , having often had the happiness to have been entertained with most obliging respect , both by the virtuous mother , and her congenerous issue . it was on midsummer day , in the year . i happened to pay a visit to that worthy family ; and finding the lady and her daughters at home , after passing common civilities , the eldest of the daughters , ( who is a very ingenious , and accomplisht lady ) informed me that there had been the strangest thing done in their family the preceeding night , that ever was heard on , for their servant maids had raised the devil , &c. and so went on to give a thorow relation of what you will hear by and by : only i think it best to let the maids themselves tell the story , which after the old lady had called them into the room , they did after this manner . one of them , i take it , the tallest , speaking in the name of both . we had been told divers times , that if we fasted on midsummer eve , and then at a clock at night laid a cloath on the table ; with bread , and cheese , and a cup of the best beer , setting our selves down , as if we were going to eat , & leaving the door of the room open ; we should see the persons whom we should afterwards marry , come into the room , and drink to us : accordingly we kept a true fast all the day yesterday , unknown to any of the family ; and at night having disposed of my mistresses to bed , we fastened the stair door of their rooms , which came down into the hall , and locked all the doors of the yard , and whatever way besides led into the house , except the door of the kitchen , which was left open to the yard for the sweet-hearts to enter ; it being then near twelve a clock , we laid a clean cloath on the kitchen table , setting thereon a loaf and cheese , and a stone jug of beer , with a drinking glass , seating our selves together in the inside of the table , with our faces towards the door : we had been in this posture but a little while , before we heard a mighty ratling at the great gate of the yard , as if it would have shook the house down , there was a jingling of chains , and something seemed to prance about the yard like a horse , which put us into great terrour , and affrightment , so that we wisht we had never gone so far in it ; but now we knew not how to go back , and therefore kept the place where we were : my masters spaniel ( for the young captain was then alive ) got against the door of the stair foot , and there made so great a noise with houling , and ratling the door , that we feared they might have taken notice of the disturbance ; but presently came a young man into the kitchen , ( here one of the young ladies interrupted her , saying , housewife , it was the devil ) to which the maid replied , madam i do not believe that , but perhaps it might be the spirit of a man , ) and making a bow to me , he took up the glass , which was full of beer , on the table , and drank to me , filling the glass again , and setting it on the table as before , then making another bow , went out of the room . immediately after which , another came in the same manner , and did the same to the other maid ( whom she named , but i have forgot ) and then all was quiet , and after we had eaten some bread and cheese , we went to bed. so the maid ended what she had to say , and left the room ; but i must not forget that all this while ▪ the other maid stood by her , and acknowledged all she had said to be true . then i desired to know of the old lady , how they came to understand this of the maids , for i thought they did not care to have it divulged ; upon which she replied , we saw in their faces the next morning something of an alteration , as if they had been frighted , and my eldest daughter going into a room , where we use to set aside cold meat , saw part of an apple-pye , which was appointed for their dinners the day before , to be there untoucht , and marking some other little circumstances , began to be inquisitive , until she had sifted out the business . the ladies were very much troubled at what the maids had done , and threatned to put them away upon it : but upon the intercession of neighbours , and their being penitent for what they had done , it was passed by . it was not long after , before the tallest of the maids was married to him , which she said had appeared unto her , and as i remember , he was a drummer in sir philips's regiment : but i fear that weddings sought into by such unwarrantable means , can hardly expect a blessing ; i wish it may prove otherwise for both their sakes . the young ladies after that , would ( to mind the maids of their indiscretion ) call them the spirits of men. advertisement . . i have often been told of some that have fasted on midsummer eve , and then gone into the church porch , to see who should die in that parish the subsequent year , and that the spirits of such would ( in the same order they were to die in ) come one after another , and knock at the church door , i remember i was once told of one of these watchers that fell fast asleep , so that none of the company could awaken her , during the time of which profound sleep , the likeness of that party appeared , and knocked at the church door : and that afterwards , when she awaked , she could give no account of any thing that had happened , only that she had been asleep ; until the rest of the company acquainted her of it . . whether the appearances here were the spirits of the two young men , who taking them napping at that time of night , might make a visit to their sweet-hearts ; or whether they were not some spirits of another nature , that assumed their likeness , i must leave to the learned to judge ; i must confess i am apt to believe the latter . it seems to me by the ratling of the gate , the noise of the chains , the prancing of the horse , and the affrighting of the spaniel , ( which i knew , and he was a stout dog ; ) i say upon all these circumstances i should imagine that these spirits were not of so gentiel , and smooth a temper as they shewed themselves unto the maids . . what charm there can be ascribed to fasting on midsummer eve , and the after-ceremonies , more then to the like abstinence at another time , is that which many doubt of : but why may there not be magical days and seasons , as well as planetary hours ? the devil is called the prince of darkness , because he most familiarly shews himself in the depth of the night , conjurers , and magicians call upon him most in that season ; he hath an aversion to the light , as all evil workers have . much discourse hath been about gathering of fern-seed ( which is looked upon as a magical herb ) on the night of midsummer eve , and i remember i was told of one that went to gather it , and the spirits whiskt by his ears like bullets , and sometimes struck his hat , and other parts of his body : in fine , though he apprehended that he had gotten a quantity of it , and secured it in papers , and a box besides , when he came home , he found all empty . but most probable this appointing of times , and hours , is of the devils own institution , as well as the fast , that having once ensnared people to an obedience to his rules , he may with more facility oblige them to a stricter vassallage . the tenth relation . an account of the death of the most eminent of a certain family presaged by rats eating the hangings of a room . at kitsford in devonshire , which is now the seat of thomas wood esq i very well remember , dining in the parlour there , with the lady , the mother of the above-named gentleman ; she shewed me in the hangings of the room , near one of the windows , a great hole eaten , as supposed , by rats ; it was almost at the top of the room ; and this , she said , happened but a few weeks before the death of her husband some time after dining again in the same room , there was another hole eaten just under the former ; which the gentlewoman was pleased to say , did foreshew her death ; and truly , in a very little time after , she died on a sunday morning , without any previous sickness ; being at that time dressing her self to go to church , with intent to receive the communion ; and was to all appearance well in health , and dead , in half an hours time . about a year , or more after that , another hole was eaten in the same hanging , soon after which died roger wood esq the heir , and elder brother to him that now injoys the estate . he likewise died very suddenly , for having been out coursing a hare in the morning , he came in about noon at his brother george powell , esquires , ( where he then lodged ) and leaning his hand to his head , complained that his head aked , and died in a few hours . i had a relation of my own , who was a silk-man , and had laid by a parcel of ribbons , which he had sold to a merchant , for the sea ; after a day or two , when they were to be sent away , there was above yards of them torn out , eaten , and spoiled by rats : within a very short time after the silk-man died as he was returning from a journy to london . advertisement . rats and toads are both lookt upon as noxious creatures , and therefore generally loathed by all people , who generally have a natural antipathy against that sort of vermin , unless it be witches , and such , who are said to cherish them : and why may there not be magical animals , as well as magical plants ? but by what kind of instinct these creatures should foreknow of such events , or if they do not fore-know , upon what score they should after this manner fore-bode , and prognosticate such catastrophies ; is a very hard matter to determine . they are generally look'd upon to be ominous , so are crows , ravens , and screech owls , which generally resort to the windows , or tops of houses , where people are a dying ; and most usually the resort of them to houses , and places , is attended with an answerable fatality . nor is it unusual for people to have presages of their approach into the other world , which perhaps may be the care and vigilance of some good genius , by these notices to prepare us for it . the twelfth relation . an account of one stripped of all his clothes after he was in bed , and almost worried to death by spirits . i had occasion to make mention of a noblemans house in the west of england , and to give two relations of what passed there of my own knowledge : i shall now add another , known to the lady , and all the family ; which is thus . one night , as we were at supper , one of the ladies footmen complained he was pained in his head , whereupon he had orders to go to bed , which he did some hours before the rest of the family . his lodging was by the side of a fair gallery , where there were several alcoves , with beds , for the servants , and they were planted near sir f's lodging . when the lady was disposed to go to her chamber , the other company waited on her up the stairs ( most of us lodging the same way ) we passed into the foresaid gallery , and when we came over against the alcove , where the page was , we found the door of it open , and out of it issued a steam , which by the light of the candles appeared like a thick fog : which occasioned some of us to look into the room , where we saw the poor young man lying speechless on the bed , his eyes were staring very wide , and fixed on one side of the room , his hands were clutched , his hair erected , and his whole body in so violent a sweat , as if he had been in the bagnio ; all the clothes of the bed were flung , some in one part of the room , and some in another , his very shirt was drawn off his body , and cast into one side of the room ; and it was near half an hour before he could recollect himself , and gather breath , so as to speak to us : at length , having taken somewhat to recall his spirits , he gave us this surprising account of what had past from the time he went to bed , which we guess'd to be about three hours . he told us that he lay about half an hour , endeavouring to compose himself to sleep , but could not , because of the pain in his head , that about that time there came into the room to him two in the appearance of very beautiful young women , whose presence enlightned the place , as if it had been day , though there was no candle near it . that they endeavoured to come into the bed to him , being one on the one side , the other on the other side thereof , which he resisted with all the power he could , striking at them several times with his fists , but could feel nothing but empty shadows ; yet were they so strong , that they drew all the bed-clothes off him , though he endeavoured with all his force to hold them , that after that they had stripped him of his shirt ; and he had contested so long with them , that he concluded within himself he should die under their violencies , during all that time he had no power to speak , or call for aid ; but was at last reduced to that condition wherein we found him . some were ordered to continue that night ; and the next day he was bleeded , having been much bruised in the conflict ; however he had no sickness after it , nor do i hear that ever after he had any disturbance from them . advertisement . this is perhaps one of the most stupend●ous accounts of this nature that have been heard of ; i could say much more , only for the regard and honour i ought to bear to the family , i dare not name them , unless i had their leave , but the thing is so well known to all that were in the house at that time , which were more than thirty , and by them imparted to so many others , that it is beyond the skill of the greatest caviller to contest it . the thirteenth relation . a relation of a gentleman that was cruelly murthered by witches , who made his image of wax , and stuck pins therein , april . whereby he was miserably tormented , and died the summer following . in the west of scotland , an honourable gentleman , sir — maxwell of pollock , was taken with a grievous distemper , which by the vehemency of the pain , hindred him from taking any rest , attended with continual sweating , through the vehemency of the agony . his pain resembled that which is caused by punction , as if he had had so many pins stuck in his side , but more vehement than a pain excited by that can be conceived to be ▪ several physicians were imployed to search into the cause thereof , but none could find it out ; nor could procure him ease by any remedies : so that he ●y in a comfortless condition , expecting nothing , but to be racked with insupportable tortures , till that long'd for remedy , death , should come . while he lay in this miserable torment , it happened that a woman ( then pretending to be dumb ) entred his house ; and pointing to the chamber where he was lying , made signs to those that were at that time in his house , to follow her out of doors ; they at first took no notice of her , but she persisting therein , they went out with her , to see if they could understand her meaning . she led them into a house adjacent ( a tenant of this distressed gentleman ▪ s , ) and having entred the house , she gave signs to them to open a chest there ; whereupon they desired the woman of the house to open the chest , that they might satisfy their curiosity in so far humouring her . the woman conscious of her own guilt , refused ; whereupon they beginning to suspect there was more then ordinary in it , that made her so averse from it , broke it open , which when they had done , they found therein an image of wax , which they took out , and found a great many pins stuck in the same side of it , as the gentlemans pain held him in his . they took out the pins , and afterwards returning to the house , they asked the gentleman how he found himself ; who answered that he was altogether eased of his pain , and in a very good condition . then they took the pins , and stuck in the other side of the image , when immediately the gentleman cryed out of a pain that had seized him on his other side , as vehement as the former was . they took them out again , and he was eased as formerly . the witch was had before a justice , but i never heard that she was further troubled , whether for that that was not sufficient proof in law to take away her life , or for some other reason i know not . the pretended dumb woman was afterwards seized , and imprisoned at glasgow , where she pretended to recover the use of her tongue , and spoke , whereas before she seemed to be dumb . several strange things were reported of her there ; which being variously reported , i would not trouble the reader with a relation thereof ; mentioning nothing herein but what i know to be of undoubted truth , and what was acknowledged by all . after she had been kept there for two or three weeks , she was transported to edinburgh , and put in the cannon-gate prison , where she remained above half a year . she was several times had before the council , and examined . a great many persons out of curiosity visited her , some of whom had better kept away ; for if they were guilty of love intrigues , she used sufficiently to expose them , sparing neither quality nor sex. when any questioned how she came by that knowledge , and charged her with having correspondence with the devil , she made answer in the words of our saviour ; if satan cast out satan , how can his kingdom stand ? denying that she had any compact with the devil , but affirming that it was a gift she had from her birth . she was set at liberty , after having been a considerable time in prison . but the gentleman after her seizure , was taken with the same distemper , and died thereof . the fourteenth relation . an account of a person that by carrying of a girdle from one witch to another , was reduced to madness . near the river of tweed in scotland , a woman suspected to be a witch , had a child very sick , and seeing she could not help it by lawful means , she had her address to her diabolical art ; this way she could not free her child , unless she laid either the same disease , or a worse upon another person , otherwise she must have thwarted the interest of her infernal master , which was not in her power , if it had been her inclination , as undoubtedly it was not , to effect : she , hearing that a scrivener was going two or three miles to a place where she had an acquaintance , who served the same master with her self , to wit , the prince of darkness , went to him , and desired him to carry a girdle to her . her design in sending it by him was , that her child might be cured of its distemper , and the same or a worse laid on this innocent person . whether she had any malice against him , i could not be informed ; but i rather incline to think that it was only in obedience to her masters command . he took the girdle from her , and when he came to the place , went , and delivered it to the party . the woman at the delivery of it , having never had any prejudice against the bearer , was really troubled that he should have been imployed therein , knowing how much it would tend to his hurt , and asked him if her friend could find no other person to impose this trouble upon , but him , to carry it , not daring to tell him the danger he had thereby involved himself in , lest she should bring her self into a greater , by being discovered , only pretending that her friend was very uncivil in troubling a person of his quality with any such thing . he answered her , that there was no indiscretion in it , adding withal , that it was his utmost desire to be serviceable to any person , without respect to their quality , to the utmost of his power . the woman entertained him with several discourses , and seemed very courteous to him ; and at parting she desired him to have a special care that he did not sleep till he got home , telling him that he would be strongly inclined to sleep , and withal certifying him that if he slept any where by the way , he would have cause to repent it while he lived . he promised to take care to prevent it , beginning then to be somewhat afraid , recalling to mind that the person he had the girdle from , was under the bruit of a witch . as he was going homewards , he found himself mightily assailed by sleep , and he strove as much against it as was possible ; but when he was come within less then a quarter of a mile of his own house , it so prevailed upon him , that he could go no further , but laid himself down upon the grass to sleep . when he awaked again , he was raging mad , and continued so for a long time after without respite , and during his life he was mad in the three hot months in summer , and at the full of the moon . his son also , who was born a considerable time after this , was heir to the same distemper , and for ought i know is still alive , and hath the same fits at the usual times ; as also a daughter of the sons . this story i have from sure hands , who have heard the father relate it when he was in his right wits , as he used to be for the most part , save at the times above mentioned . the son i have spoke with several times , and have seen him run up and down in his mad fits. the fifteenth relation . a strange apparition , which was seen by a man , as he was going home two miles in a winter night , near kinneel by the river of forth in scotland . a certain man whom i know , a little before christmas , several years ago , went in the morning from his dwelling house , to a sea-port town about two miles distant : and having several urgent businesses there , he took up the whole day in dispatching them , and was necessitated to stay still near eight of the clock at night at which time he set forth , being no wise in drink ; nor was he at all of a timorous nature . he had no company with him , and walkt on in his journey without seeing any thing frightful , or so much as thinking on any such . when he was come to the top of a hill , which was half way home , he of a sudden saw the appearance of four men carrying a dead corps on their shoulders , unattended by any ; which made him easily conjecture what it was ; besides , that it is not usual in that place to bury any in the night time , except it be persons of the greatest quality . this apparition ye must needs think , did startle him a little , there being no houses near him ; it being a wild place . he thought to shun it by going out of the high-way into some by-road ; which when he did , he found himself nothing advantaged thereby ; for in the very time that he was turning himself about , it was transported from the high-way , and walkt directly before him , keeping the same distance as before ; which when he observed , he returned into the high-road again . this he attempted to do several times ; but was served after the same manner as formerly ; whereupon he resolved to keep straight on in his way , without turning either to the right hand or the left , praying to god to preserve him from the devil , or any of his emissaries . the spectre kept a little before him , observing always the same distance ; so that if he walkt slow , it likewise slackned its pace , and if he hastened his steps , it likewise moved quicker . he followed it on this wise , till at last it came to a little stone-bridge that was over a brook , about a quarter of a mile from his house ; the brook was narrow , but not so narrow , as that a man could jump over it ; the water in the winter time would strike a man above the middle . the four ghosts that carried this dead corps , when they were come to this place , laid the coffin across the bridge ; so that the man could not go over upon the bridge , unless he stept over the coffin . the man when he came up was at a stand , not knowing what to do in this case ; to wade through the brook he had no great mind , in regard the season was then cold . to go over the bridge , and so step over it , he durst not , not knowing , if he should have hazarded so to do , what power it might have over him to do him mischief . while he was thus musing , he bethought himself of one expedient , which if he could effect , he thought he might safely go over the bridge without receiving any hurt : it was this ; he designed to try if he could prize it off the bridge into the water with his cane , for he durst not adventure to touch it with his hands : but when he went about it , and prized it with all his strength , he found it remained unmoveable as a rock ; yet he continued so doing a considerable time , till at last he broke his cane . afterwards , seeing no possibility of getting over the bridge , he was necessitated to go through the water , notwithstanding the coldness of the season . when he was got on the other side , he saw the four ghosts take up the coffin again on their shoulders , and carry it off the high-way , he viewed them till they carried it over a little eminence ( a piece of ground higher then the rest , resembling a hill , but not so high ) but after that saw it no more . afterward he went home to his house , and as soon as he saw the light of the candle that was burning in the house , he immediately fell down upon the ground . ( which they say is usual to persons that are frightened with apparitions . ) his wife and servants seeing what befel him , instantly took him up , brought him to life again , and asked him what might be the cause thereof ; he told them that he knew of no cause , seeing he found himself very well in his health all the day before , unless it were an apparition he saw by the way as he came home , rehearsing the story as is above related . advertisement . this story i have heard related by several persons of good repute , that lived in the same town with him , who had it from his own mouth . the man i have several times seen , but never had occasion , that i remember of , to be in his company , at least at that time when he related the above-mentioned story . let no man therefore doubt of intelligencies in the world , besides what are hudled up in garments of clay : we see agencies above the reach of our comprehensions , and things performed by bodies seemingly aerial , which surpass the strength , power , and capacity of the most robust mortal . finis . notes, typically marginal, from the original text notes for div a -e general . ●…e of our ●…ds coming . p. martyr aged . h. bulling●… years d●… aged . guil. fare lived ye●… . bishop latmer lived years , and gataker . nicol. hemmingius , ag●… . theod. beza aged . dr. chader . let. nanniu insigni litera ●…tura , viz , a ● . gen. the ●…ner of our ●…s coming . . gen. proofs of the doctrine . psal . . . . gen. what the blessedness of faithful servants . gen. why ted , who ●…e the por●… of , &c. gen. this ●…ssed●…ess ●…y reserved last coming , ●…c . . use . information . use . exhortation dialogicall discourses of spirits and divels declaring their proper essence, natures, dispositions, and operations, their possessions and dispossessions : with other the appendantes, peculiarly appertaining to those speciall points, verie conducent, and pertinent to the timely procuring of some christian conformitie in iudgement, for the peaceable compounding of the late sprong controuersies concerning all such intricate and difficult doubts / by [brace] iohn deacon, iohn walker... deacon, john, fl. - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a stc estc s ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) dialogicall discourses of spirits and divels declaring their proper essence, natures, dispositions, and operations, their possessions and dispossessions : with other the appendantes, peculiarly appertaining to those speciall points, verie conducent, and pertinent to the timely procuring of some christian conformitie in iudgement, for the peaceable compounding of the late sprong controuersies concerning all such intricate and difficult doubts / by [brace] iohn deacon, iohn walker... deacon, john, fl. - . walker, john, preacher. [ ], , [ ] p. impensis geor. bishop, londini : . signatures: a⁸ a⁸ b- a⁸. errors in paging: p. , , and - misnumbered , , and - respectively. errata: p. 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instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng spirits -- early works to . demonology -- early works to . - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - judith siefring sampled and proofread - aptara rekeyed and resubmitted - judith siefring sampled and proofread - judith siefring text and markup reviewed and edited - pfs batch review (qc) and xml conversion dialogicall discourses of spirits and divels . declaring their proper essence , natures , dispositions , and operations : their possessions , and dispossessions : with other the appendantes , peculiarly appertaining to those speciall points . verie conducent , and pertinent to the timely procuring of some christian conformitie in iudgement : for the peaceable compounding of the late sprong controuersies concerning all such intricate and difficult doubts . by iohn deacon . iohn walker . preachers . if there shall arise among you , a prophet , or a dreamer of dreames , & giue thee a signe or woonder : and the signe or woonder which he haue tolde thee come to passe , saying : let vs go after other gods which thou knowest not , and let vs serue them . thou shalt not hearken to the words of that prophet , or to that dreamer of dreams : for , the lord your god prooueth you , to know whether ye loue the lord your god with all your hart , and with all your soule . deut. . . . . if any shall say vnto you , lo heere is christ , or there is christ ; beleeue them not therefore , for there shall arise false christes , and false prophets , and shall shew great signes and woonders : so that if it were possible , they should deceiue the verie elect . matth. . . . aug. de trinitate . quisquis audit , vel legit , vbi pariter certus est , pergat mecum : vbi pariter haesitat , quaerat mecum : vbi errorem suum cognoscit , redeat mecum : vbi meum , reuocet me . ita ingrediamur simul charitatis viam : tendentes ad eum , de quo scriptum est , quaerite faciem eius semper . that is , whosoeuer heareth , or readeth , where he is perswaded with me , let him proceede with me : where he is doubtfull , let him inquire with me : where he acknowledgeth his errour , let him returne with me : where he espieth mine , let him recall me . so shall we walke ioyntly togither , in the way of charitie : going foreward towards him , of whom it is written , seeke yee his face euermore . propugnaculum vitae patientia . londini , impensis geor. bishop . . to the right honorable and righteous iudges , sir thomas egerton knight , lord keeper of the great seale of england : sir iohn popham knight , lord cheefe iustice of england : sir edmvnd anderson knight , lord cheefe iustice of the common pleas : and sir william periam knight , lord cheefe baron of the exchequer , with other the most reuerend iudges of the common lawes of england : i. d. and i. w. do hartily wish all sauing knowledge in iesus christ. right honorable lords , you may not possiblie be ignorant of the late-bred broyles not long since brewed & broached at nottingham , by meanes of sommers his supposed possession and dispossession : especially , those selfesame broyles being eftsoones reuiued since , and now also ( by what priuiledge we wotte not ) so publikely reported in print , as their flying rumours doe mightilie ouer-runne the whole realme , yea , euen to the vttermost borders thereof . we two , did vndoubtedly assure our selues that the holie regard of religion ; of loyall obedience to her maiesties princely prerogatiue : of the publike peace of the church : of due reuerence to her maiesties positiue lawes : of dutifull submission to the definitiue sentence of iustice : of common humanitie towards the persons of men : yea , and of a carefull continuance of their honest reputations ; woulde something haue restrained , if not vtterly inhibited the parties ( especially conuicted ) from the vntimely attempting of any such vnorderly course , as now ( by their newly published pamphletes ) they haue most vndutifully blazed abroad . and therefore , the christian care of that their hoped moderate cariage , hath caused vs hitherto euen purposely to suppresse this folowing treatise , which ( almost three yeeres since ) we had euen carefully ●ompyled , as a christian counter-checke to al such vnwoonted occurrents : yea , and this our former ▪ suppressing thereof , proceeded ( we assure you ) from a felow-like feare of procuring vntimely disgrace , and of adding affliction to the principall parties themselues . esteeming it much better , to burie our precedent labours in the graue of forgetfulnes : then ( by any their needlesse publishing ) to procure a present disturbance , or to hatch a subsequent broyle in the church , by pestering the same with such impertinent , obscure and needlesse paradoxes , as in their books are broched abroad . howbeit , perceiuing the principall parties , with other their vnder-hand fauorites ( as it were in a setled pertinacie ) not onely to hold all those their former phantasticall toies with tooth and naile , but ( which more is ) thus preposterously , and ( perhaps also with the secret support of their vnder-hand fauorites ) thus vndutifully to pursue the same with such publike disgrace of publike persons , notwithstanding any the precedent countermaunds , or definitiue determinations of publike authoritie : we verily thought , and our owne conscience did witnes against vs in the presence of god : that we might iustly be deemed too too irreligious towards the lord : disloyall to her maiesties princely prerogatiue : ouer-much carelesse of publike peace : exceeding remisse concerning the positiue lawes of our land : most derogatorious to the definitiue sentence of iustice : monstrous inhumane towards the persons of men : yea , altogither carelesse of our honest reputations : if that light , which the lord in mercie ( we hope ) hath reuealed vnto vs , should now any longer lie buried vnder a bushell , and not rather be set on a candlesticke , for the better enlightning of all in the house concerning these intricate and hidden mysteries . more especially now at this present , when the fearefull infection of those their factious proceedings , so vniuersally , and so dangerously ouer spreadeth it selfe : not vnlike to the fretting gangrena , or incurable canker . experienced antiquaries ( right honorable lords ) doe verie well know , to what dangerous heads such si●ly beginnings , haue ( by carelesse negligence ) growen in continuance of time : and therefore , euen the verie primarie appearances of euerie such fearefull occurrent , would be the more warelie and more wisely nipt in the head , yea , and the streaming courses thereof the more heedfully intercepted and stopped in time , for feare of ouerflowing the yoong buds of our holy religion . for these speciall respects wee haue now proffered our labours to publike view , and doe verie humblie importune your honors patronage , and fauourable protection for them : so farre foorth especially as they fully accord with the infallible truth of the scriptures . we protest ( right honorable lords ) that we our selues ( in penning this treatise ) did euen purposely resolue with our soules , to banish all partiall and priuate respects from out of our brests : as may ( by the matter and method thereof ) verie plainely appeere to any indifferent reader . yea wee wholie deuoted our selues , to penne onely such speciall points as other writers report and record in their seuerall workes ; and which in our owne consciences ( before the presence of god ) we are hitherto perswaded are vndoubtedly true : desiring with all our harts to be better and more fully informed ( wherein we haply may erre ) by the holie endeuours of such as the lord hath in mercie enlightened with a more syncere and sanctified knowledge concerning these points . the speciall motiues for our thus dedicating to your good honors , all ioyntly togither this published treatise : are these that folow in order . first , your wisedomes hauing heretofore , very orderlie enquired , into , and iudicially determined the vndoubted truth of those the aforesaid occurrents : we verily perswaded our selues , that as you are therefore the most able , so would you be also the more willing , to approoue , or disprooue of our labors herein , according to those your former proceedings , and the holy directions of the eternall god. the aduerse parties themselues , hauing ( partly by their published pamphlets , and partly also , by their priuate solicitours ) verie often , and earnestly laboured , either all , or the most of your honors to some fauourable regard of their languishing cause : wee in like manner ( esteeming your wisedomes the most competent iudges heerein ) do therefore referre the due triall of our trauels , much rather to your honors , then to any her maiesties high commissioners in ecclesiasticall causes : partly , because , they ( being themselues esteemed but parties herein , and openly challenged of vnequall proceedings ) might haply be deemed by the aduerse part but incompetent iudges : and partly , for that your good honors especially , being euerie way free from such exception , may therefore , become the more willing to heare and determine the truth of these matters . moreouer , considering eftsoones with our selues , that , those often , and earnest solicitings of parties on both sides ( they arguing especially the controuerted causes with such flat oppositions ) might haply but breed in your honorable breasts , some scruple of conscience about the vndoubted truth of such intricate questions : we did therefore account it our bounden dutie , to yeeld your good honors our holiest supplies , for the better enlightning of your present iudgements in the hidden mysteries of those cloudie occurrents . lastly , your good honors next vnder her supereminent highnes , enioying a primarie subordinate power concerning the authenticall hearing and determining of such and so shamefull disorders as do daily discouer themselues in those disordered persons , who seeke ( in such a malcontented humour ) to vphold , and maintaine those quaint matters in question : we were the rather induced to tender our trauels to your honorable protections . that so , your good honors ( by your approoued authoritie ) might , the more authentically command the aduerse parties themselues , foorthwith to desist from their former factious courses , and humblie submit to the truth of the treatise , it being substantiallie sounde : or otherwise , in more dutifull sort to addresse their holiest endeuours to some sounder , and honester maner of answering , then hitherto they haue shewed to the world . we looke euerie hower ( right honorable lords to be notoriously branded with the blacke coale of vnchristian reproches , such and so scandalous are the cankred mouthes of some clamorous companions : who ( not vnlike to the benumming torpedo ) do purposely endeuour by their intoxicated and most slanderous reuilings , to astonish the verie hands of so many as presume to put penne to the paper , against any their irregular practises . seeing therefore it is vtterly impossible the leopard should alter his spots , we do assuredly expect when their pulpits shall ring out , and their night crowing pamphlets proclaime to the world , that such two , are quite falne from the brethren and their cause , they know not well what : that they are become apostates , reuolters , backsliders , formalistes , and such as fawne on the state : and this onely , for that we fauour not forsooth , these their cabalisticall conceits and phantasticall fooleries . well , whatsoeuer they prate , we will vndergo it with patience , not passing one pinne , to be iudged of them , or of any mans iudgement else : no , we iudge not our owne selues . for , we know nothing by our owne selues : and yet are we not thereby iustified : but he that iudgeth vs both is the lord. and as for that their odious name of formalists : wherewith especially they sport themselues most in branding their brethren , we regard not therein their virulent reuilings one rush : hauing ( in a more mature deliberation ) experimented long since , the graue councell of drusius to sound verie sutablie with the sacred scriptures , saying thus , esto potius cauda leonum , quam caput vulpium . hoc est , da operam , vt potius sis postremus inter viros generosos : quam primus inter callidos versipelles . be thou rather the verie taile of lyons , then the head of foxes . that is , do thou giue thy endeuour , to be rather the last , or the lowest among noble , and gentillike persons : then the first , or the highest , among that base crew of craftie vndermining companions , and heere we haue set downe our rest . hauing hitherto ( right honorable lords ) verie brieflie displaied our maine purpose concerning the first penning and publishing of this folowing treatise : we do now ( in all humble submission ) refer our selues and our sutes to your approoued considerations , and your good honors to the almightie his holie directions , in this one and all other your iudiciall proceedings . so be it . your good honors verie humblie a● commaund in the lord : and the lord his vnwoorthiest on earth , iohn deacon . iohn walker . to the godly affected reader , i. d. and i. w. doe hartily wish the howerly encrease of a true sauing knowledge , by the reuelation of iesus christ. so be it . good christian reader , we doe ( in this following treatise ) present to thy publike consideration , our priuat opinion concerning the vndoubted possession and dispossession of diuels . assuring our selues to gaine foorthwith thy holy approbation heerein : so farre foorth especially , as thou perceiuest the same to fall foorth pat in euerie point with the infallible truth of the lord. the originall occasion of this our lately attempted enterprise : did primarily proceed from those late vnwoonted occurrents which accidentally fell foorth in our countrey , about the supposed possession and dispossession of sommers . an accident ( we doe freely confesse ) no lesse notoriously knowen throughout the whole land then diuersly entertayned , according to the variable & diuers affections of men . the maine argument of the treatise it selfe , is a matter ( we assure thee ) not rashly resolued vpon , but seriously held and maintayned ( by the one of vs especially ) for many yeeres past : as fiue hundred yet liuing are able to witnes , and the other of vs also ( in an experimented knowledge ) both can and doth testifie the same by these presents . for the verie first newes of this newly supposed rare accident , recalling vs both afresh to some serious consideration of our former set studies : did so diuersly affect our mindes with a diuerse and contrarie iudgement ( the one verie constantly auouching , the other no lesse confidently impugning that falsely pretended action ) as we both became resolute ( with tooth and nayle ) to trie forth the certaine truth or vntruth at the least , of our sundrie conceits concerning the matter in question . yea , and ( which more is ) we so deepely deuoted our selues to the timely support of those our seuerall opinions : as no one labour ( how loathsome soeuer ) was yrkesome vnto vs , which tended that way , but in the least shew of appearance . for what one librarie was vnransackt , or learned brother vnconferred withall wheresoeuer we came : to further vs both in those seuerall points we seuerally held ? what one iourney was refused , or present toyle vnattempted , to trie foorth the sound truth of such flying reports as ranne all abroad : and all this for the more enabling , and the better furnishing of vs to that our former determined skirmish ? what sundrie and often recourses the one to the other ? what entercourse of writings ? what mutuall conferences ? what hot disputes ? what arguings ? what answerings ? what replies , and reioynders : or euer we could fitly accord about the seuerall questions propounded betweene vs ? and ( which is more to be considered ) the contention it selfe concerning these matters , it became no lesse violent then that betweene paul and barnabas , about the hauing of iohn marke in their companie : in so much as we eftsoones departed asunder the one from the other . howbeit that onely wise god , who turneth the infirmities of his seruants to the furtherance of his glorie , he did so moderate our mindes concerning the action in hande , as wee both of vs fully resolued to stande fast to our tacklings : and thereupon also ( by an interchangeable couenant ) did foorthwith conclude to continue this newly attempted controuersie , vntill ( by the verie sway of truth ) the one be enforced , dare manus , to hold foorth the hand , and submit to the other . and herein also we found euerie hower , the fauorable assistance of gods holy spirit for the timely suggesting of many strange and vnwoonted matters , which haue not hetherto beene vsually heard of concerning the question it selfe . with these many meditations and seuerall conferences we were wholy taken vp , till the verie truth it selfe ( as we verily beleeue ) began ( after many debatings and bickerings ) to breake foorth like the sunne in his strength , whereupon also , we eftsoones began to speake both of vs but one and the selfesame things : and ( which more is ) being now knit together in one minde and one iudgement concerning these seuerall matters , we determined foorthwith to put downe in writing , whatsoeuer had deliberately passed betweene vs. purposing withall to vse the priuate contemplation of these our primarie labours ; as a prouoking sharpe ●pur to pricke vs eftsoones an ende vnto the timely vndertaking of the like priuate conference , in some other matters else of like waightie importance . that ( being by this meanes sequestred quite from all secular cares ) we might the more freely imploy our whole mindes to such secret meditations as should further the timely discharge of our seuerall duties . perceiuing moreouer by the timely dispatch of this one intricate matter : that two conscionable ministers conioyning their studies ( being both of them industrious & bent wholy in hart , to search and to find forth wisedome by althings that are done vnder heauen ) might ( by such mutuall endeuours ) verie easily accomplish many profitable workes for themselues and some others . howbeit , for the putting ouer of these our priuate labours to the publike veiw of the world , that ( we assure thee ) was neuer in our thoughts at the first : no , we did fully resolue to keepe these our conferences , from the sight of all others , saue onely our selues , for these following reasons . first , we were greatly discouraged from the publication hereof in an onely regard of our proper imperfections , for the skilfull determining of such intricate doubts : acknowledging our manifold wants to be such & so great , as we were mightily afraid to put the due trial of our skil vpon termes . and for this cause we durst not attempt the tendring of our owne , but hourely expected from some others of more maturity ; a booke better ballanced , for the timely encoūtring with such late bred broiles as concerned especially those vnwonted occurrents . secondly , our said purpose for publishing this treatise , was also eftsoones nipt in the head ; by often recounting the new-fangled nicenesse of this present age : wherein , nothing almost , is now pleasing to any ( especially the curious companions ) but that which ( being euery way concluded first in scholasticall forme ) is also , very finely florished ouer with a ciceronian vernish . and therefore perceiuing these our labors to come short of such reckoning : we verely perswaded our selues , that , this plaine coine of ours , would hardly passe with those cinicall censurers , for currant good paiment . thirdly , the maturity and ripenesse of many ministers , and others among whom we conuerse : was not the least stoppage vnto vs. for , we are not ignorant , that men ( now a daies ) being very acute in conceite , & too too much ready ( with eagle-like eies ) to prie exactly into any thing publisht in print : are euery way able , and apt enough also to censure ( so sharply as may be ) the published labours of others , how lazy or leaden-heeled soeuer in laying foorth their owne proper talents to the greatest aduantage . fourthly , our compassionable care to profit , and our exceeding great loathenesse to preiudice the parties them selues , or to aggrauate ( with the waight of one finger ) the present afflictions of those whom this treatise of ours more especially concernes : hath hitherto forestalled our purpose from publishing our present labours . being in very great feare that these our pretious balmes ( how soueraine soeuer ) would rather breake their heads , then bind vp their bleeding wounds : the physicall composition of our oile and our wine , it is so vntoothsome a triacle to their distempered humour , and vnsauory tast . lastly , we haue thus long been held back from making our conferences common to others , in an especiall regard of that christian conceit which we haue hitherto had of their christian conformity to a more dexterity : together with the needlesnes ( as we thought ) in publishing any other new matter concerning this argument . both , because authority it selfe had seised vpon them long since : and for that also the printed report of the commissioners iudiciall proceedings against them , might ( as we verily thought ) haue been fully sufficient ( for many respects ) to quiet their passionate spirits , and to calme the turbulent tempests arising from thence . for , if the good man of god ( he hauing a far better cause and calling then these men , to persist and hold out in his purpose attempted ) did notwithstanding , very duetifully submit to amaziah his princely commaund concerning his silencing : we verily perswaded our selues , that qu●ene elizabeths authenticall commission concerning ecclesiasticall persons and causes , ( in due regard of their dueties to god and her maiesty ) might haue enioined them , both to lay their hand on their mouth , and to put a present end to their further proceedings , in a practise especially so directly opposite to her princely prerogatiue so authentically debated , and the same so iudicially also determined . loe , these ( in effect ) were the maine reasons them selues which hetherto with held vs both , from profering our labours to the publique veiw of the world . if happely it seeme strang vnto any , that we should now so suddainely desist from such a determined purpose ; it may please them to consider afresh , that , for as much as some malefactours ( notwithstanding their palpable crimes ) in a malcontented humour , doe couertly vndermine and nibble in corners , the honourable credit of her maiesties high commission : therefore busie must needs haue a band . and , in that onely respect ( besides the importunities of such as haue eftsoones considerately perused the worke ) we also our owne selues haue had our latter cogitations , concerning some seasonable manifestation thereof at this present , and that more especially for these following reasons . first , our harty true zeale to the glory of god , the same also entermingled eftsoones with some christian care for many poore ignorant soules , as also , with an vnfained loue of that truth , quae nihil veretur nisi abscōdi , which feareth nothing more deepely , then to be fearefully entombed in the gulph of forgetfulnesse : doe , euen peremptorily prouoke vs both , to proceede recto pectore , with all integrity and vprightnesse of hart , in the now publishing of this our entended enterprize . secondly , we are so much the more willingly drawen to exhibit our trauels to publique vew : by how much we do now very plainely perceiue , that , our antagonists printed opinion , concerning the perpetuity of such supernaturall and miraculous operations in these daies of the gospel : doth fearefully shake , and very shrewdly vndermine the certeinty and vndoubted assurance of that sacred religion which we all iointly professe . for , if our said religion standeth perpetually in need to bee eftsoones confirmed afresh , by the extraordinary seale of any such extraordinary or miraculous actions ? how then should we certainely know when the vndoubted assurance thereof is certainely and sufficiently confirmed vnto vs ? sith that thing which eftsoones admitteth such essentiall supplies : doth implicatiuely import some manner of imperfection , in some shew at the least . thridly , we were also the rather perswaded thereto , in an especiall regard of that fearfull effect which must necessarily succeed so absurd a conceit . for this their pestilent opinion which concerneth the working of miracles in these daies of the gospell , what doth it else ( in effect ) but iniuriously put vpon faithfull professors , the liuely cognizance , the liuerie or badge of that antichristian brood , to whom the vnwoonted accomplishment of such lying signes and woonders ( by the speciall permission of god ) doth peculiarly and properly appertaine from time to time . and therefore , that any true professour of the gospell , should now appropriate that selfe same power to himselfe which onely is proper to antichrist : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : aut plato philonissat , aut philo platonissat : either the protestant he plaies kindly the papist , or the papist he plaies correspondently the protestant at least : for in this speciall point , the one is not apparantly discerned from the other . fourthly , we were now the more forward that way , because this their pestiferous opinion , doth offer directly a verie shrewd checke to such other verie reuerend preachers , as either cannot or dare not ( vpon any the like extraordinarie occasion ) aduenture ( hand ouer head ) vpon any the like exordinarie course . for had not these preposterous practises with a prouident circumspection beene warily preuented in time : surely , the vulgar sort ( whose shallow reach concerning especially such intricate cases , neque coelum neque terram attingere potest , and whose censure herein is like to hearbe iohn in the pottage ) they would ( notwithstanding their wants whatsoeuer ) vno ore , with one mouth ( as it were ) haue cried foorth thus , m. darel , m. darell , he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the onely d●uiner of signes and of woonders : his ministerie shall haue my onely applause . yea , and ( which more is ) the very country dames they would with their tatling toongs haue told it in gath , that m. darel alone he hath delphicum gladium , the double edged delphicall sword : both to gard the good christian , & to girde vp the diuell in a corner . as for our silie sir iohn he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , asinus portans mysteria , an asse in a fryers cowle , a cipher in algurisme : or rather , a leaden sword in a siluer scabbard . and thus the whole countrey they would ( in continuance of time ) verie fearfully haue fallen vnto the corinthian factions , some holding of paul , and some of apollos : where as it is the lord alone who giues the encrease . fiftly , an apparant necessity for the now publishing of this or some other like treatise , very apparantly breakes foorth to the view of the world : in an especiall regard of the great inconuenience , or rather the most palpable absurdity ensuing so absurd an opinion . for , if that with such other supposed miraculous actions , are now ( as them selues very fondly auouch ) effected by the onely vertue and power of the true iustifying faith : what wonderfull scruple of conscience might that so absurd a conceit procure to such silly poore soules , as ( being eftsoones perswaded of their iustifying faith ) can at no hand effect the like admirable actions ? considering especially , that one and the selfesame faith , cannot possibly but haue ( in some measure at least ) the very selfesame effects . sixtly , we are now the more foreward in publishing these our late labours abroad to the world ; as wel , to intimate our harty desires for the timely satisfying of others , about the fearefull possessions , and dispossessions of diuels , as also ( if this our proper opinion be deemed but doubtfull ) to procure from some others of better ability , a more absolute censure , or iudiciall determination concerning these so intricate and doubtfull occurrents . seuenthly , we doe now the rather exhibit these our present conferences to the consideration of all : that we might ( by this meanes ) more especially make knowen to the world , our christian care for the timely recouery of the principall parties them selues : who ( hauing hitherto , but lightly regarded the christian compassions of such as haue carefully sought their christian conuersion ) must now ( of necessity ) be saued with feare , through a more violent withdrawing of them from the fier , according to ben-sirah his sacred aduise , saying thus as followeth . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , idest . sapientem nutu ; et stultum fuste . correct the wise with a nodde : and , the vnwise with a club . signifying thereby vnto vs , that , whereas all manner of lenitie is foorthwith to be vsed towards those that are tractable : the knottie or knurrie hard logs , doe craue strong yron wedges , and many hard strokes to bring them in good order . eightly , we were also the more willing in this our determined purpose , the rather to put some present good ende ( if we possibly might ) to the indirect dealings , and preposterous proceedings of such as haue preposterously taken vpon them those preposterous practises . who ( being by all outward appearance of truth , and perhaps in their owne conscience to ) verie iudicially conuinced for grosse malefactors : doe notwithstanding all this verie malapertly endeuour to mannage their owne contradictorie courses , against the authenticall countermaunds of her maiesties lawfull authority . yea , and this also with most apparant deprauings , disgracings , reuilings and tauntings . moreouer , with lying , with cogging and circumuenting deuises . whereas ladie truth , the more simple shee is , the more shining shee is : at no hand affecting any such bumbasted brauados , to support or beare vp her vnanswerable edicts , how base or how simple soeuer in outward appearance . ninthly , we were lead in like manner to this late publike proceeding , in an especiall regard of our woonderfull lothnes that so many palpable vntruths , and such pestiferous opinions ( as in those their published pamphlets and printed apologies are broached but lately abroad , to the dangerous bewitching and desperate enchanting of many poore ignorant vnstable soules ) should so passe vnderhand in the publike veiw of tagge and ragge , without the timely controlement of any : or runne abroad ( as they doe ) from hand to hand for good currant payment , or euer they be tried with the touch-stone of truth , and before they be throughly waighed with the approoued waights of the sanctuarie : or not hauing vpon them some discretiue stampe or discerning censure at least . lastly , our loyall obedience , and conscionable duties towards the timelie vpholding of the magistrates authenticall authoritie and credit , which these men ( in all the rest , more especiallie , in that their verie last vndutifull deprauing pamphlets ) like petie yoong presses , vnderminingly haue publisht in print , without any her maiesties authenticall priuiledge : was not ( we assure thee ) the least motiue in duty , ( howsoeuer the last in degree ) to this our lately pretended purpose . the premisses therefore exactly considered , & the reasons themselues being dulie perpended in a more dutifull regard of her maiesties supereminent authority ouer al persons & causes in christ : we doubt not at all , but that ( notwithstanding our former resolutions concerning the respectiue suppressing of these our priuate endeuours ) the wiser sort , will verie willingly dispence with their publishing now at this present especially : wherein ( it may shrewdly be feared ) the wilde trees of the forrest doe couertlie combine themselues of a verie set purpose to make the proud bramble-bush some mightie magnifico in their secret assemblies . these occasions considered with a right respect , we doubt not at all , but , that this our now published treatise , will bee deemed as a worde deliuered in due season : to so many especially , as doe sincerely affect the glorie of god : as doe ( with a prouident circumspection ) endeuour to propagate the gospel of christ : brieflie , as doe conscionablie praie for , and dutifullie pursue that prosperitie of ierusalem , wherein righteousnesse and peace haue kissed each other . as for the rest , we waight euerie hower when their lauish toongs will be lashing abroad , and their intemperate pens will be printing in corners , king achab his peremptorie proclamation against vs : exclaming in their outrage , & crying vnto vs , haue you found vs , o our enimies , haue you found vs indeed . and will you in no wise prophesie any other but euill vnto vs ? well , whatsoeuer will be the issue of that their intemperate humour , all their exceptions ( how virulent soeuer ) they must be such ( we are sure ) as concerne either our persons : or our cause at the least . their exceptions against our persons , they must respectiuelie concerne , either our skill in learning : or , our cariage of life . touching any our great skill of learning , we both know , and do freely confesse ( as before ) that we are ( euen in our owne eies ) minimi apostolorum , the verie last and the least of ten thousand : that we were borne out of due time , and are vtterly vnwoorthy the neme of publike preaohers . howbeit , by the grace of god , we are that we are , & his graces ( we hope ) they were not bestowed vpon vs in vaine . besides all this , the more vnskilfull we be for such publike writing , the more able our aduersaries are ( with their exceeding great skill ) to answere whatsoeuer we write . as for our carriage of life , their exceptions that way , they must haue a more speciall relation , either to our precedent : or to our now present practises at least . our precedent practises ( when they were at the woorst ) they were none other then those that doe ordinarily attend vpon the corrupt nature of men : and therfore howsoeuer they themselues ( in any pharisaicall conceit of their owne proper strength ) may haply imagine themselues to be able to stand , let them ( if they be wise ) beware least they fall . howbeit , if for any matters past ( either truely knowen , or vncharitably suspected ) the vile venim of their venemous spirits would swell their cankred harts in sunder , vnlesse ( after their accustomed manner with all men ) they should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , expose our persons to publike reproches : we will verie willingly vndergoe whatsoeuer disgrace the lord ( for this cause ) allotteth vnto vs. and ( which more is ) we will with patience endure , that these furious dead dogs doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . canem excoriatam excoriare : stay afresh our newly flaine carkasses , and adde affliction to our affliction . assuring our selues that our gratious god who giues them this leaue to curse poore dauid afresh ( so soone as proud railing shimei hath spit foorth his venemous spite to the full , and vented the vttermost force of his limited furie ) he will then ( in a great mercie ) behold our afflictions this day , and bestow some present new blessing vpon vs. touching any our now present practises ( howsoeuer the common calumniatours of men may happely measure the proportion of our steps , by their owne proper footings , and so ouerreache vs a large inch at the least ) we doe here in the honour of gods holy name ( with the protestation of our harts ) very freely acknowledge , that , albeit we our owne selues do know more by our selues then all the world else : yet ( we praise our good god ) we do ( at this present ) know nothing by our selues that may make vs afraid to confront the very holiest of them all to their face ; though ( notwithstanding all this ) we are not therefore iustified in the presence of him who iudgeth the hart . in the meane time , we thinke it some part of brotherly duety , to forewarne all those our calumnious accusers of this ; namely , that if they still make it their speciall glory to vndergo the gung-farmers office , or if they doe still take a singular pleasure to be rifling and raking in euery mans channel euen vp to their elbowes : may happily ( in the end ) defile their faire fingers , and procure a foule sauour to their owne proper persons . and therefore we do frendly aduise them , to desist from those cullion-like courses in time : or if ( because antiquum obtinet crito ) their tatling toongs must needs he tampring that way in corners at least : then , let them begin first ( as we say ) ab ipso lare , to be holy at home : let them first make a saint of their owne proper shrine : yea let them first pull foorth the beame from their owne , or euer they entermeddle with the little moate in their poor● brothers eie . otherwise , they should shew them selues very like to the slouenly barber , who ( being to to curious in cutting , in washing and in trimming of others ) hath no care at all how deformedly he seemeth him selfe . or , like to the curious eie , which very readily espieth the least spot that may be in any one member 〈…〉 body : but , beholdeth not the foule vgly blemishes it hath in it selfe . briefly , else should they declare themselues to be the hundred eied argos in other mens matters : but , the one eied polyphemus in their proper affaires : according to the old rustick verses saing thus . in rebus proprijs ijt argus in polyphemum . rebus in alterius , transit polyphemus in argum. proud argus , he plaieth polyphemus at home : polyphemus plaieth argus abroad like a mome . briefly , let them withall assure them selues , that howsoeuer we two doe determine with drusius and say , audire praestat , quam dicere maledicta : it is much better to here euil of our selues , then to speake any euil of another ) yet , eftsoones it so comes to passe , vt , qui pergit quae vult dicere , quae non vult audiet , that he which takes pleasure to speake what he please , he must now and then be content to heare what he would not : according to our english prouerbe which saith : qui mock at mockabitur : he that mocketh others in elie , shal be mocked him selfe at abbington . and all this ( in the iust iudgment of god ) is but lex talionis , the rendring of like for like . their exceptions more especially concerning our cause , they are such as respect either the matter it selfe , or our manner of handling the same . the matter it selfe whatsoeuer , we doe freely offer to their publike view and are verie well willing the truth thereof ; be tried downe to the branne . in the triall whereof , if happely it fall foorth to be either hay , or straw , or stubble , and so by consequence become vtterly vnfit for the building in hand : we are content that the same be foorth with reiected of all , as a roauing rapsody vnworthy the reading . touching our manner of handling the cause , their exceptions that way must necessarily be such as concerne the very forme it selfe : or our order in following the same . first for the forme it selfe , the same ( you see ) is dialogicall : the which forme ( we are sure ) is no lesse ancient then authentically approoued of all , and therefore we know no one reason as yet , why we also our selues may not iustly challenge the priuiledge thereof if we please . if any may happily imagine we haue purposely propounded to our selues this dialogizing manner of dealing of a very set purpose : to the end , that by such a prosopopoeia , or faining of persons , we might gaine greater liberty to propound what seemeth good to our selues , and to girde at whose persons we please : our answere is this , that , the speakers produced in this present discourse , they are such as directly concerne the matters in question : and therefore , no man may iustly be offended therat , but he only that is tainted with those erronious absurdities , which vnder that name , are so couertly touched . neither may any be iustly greeued , that we haue put downe manie moe obiections , then our aduersaries woulde euer haue made : for therein , we haue rather furthered , then foundered the free passage of their cause whatsoeuer . yea , much more for mannaging their cause , is propounded by vs , then hath hitherto beene heard from themselues , or from any their fauorites : although wee haue purposely ploughed with their hey four from time to time , that we might be the more readie in reading their riddle . and therefore , they haue no reason to be grieued against vs for any thing , vnlesse happily for this : namely , for that ( to spare them a labour ) we haue framed them their answere aforehand , and buttoned vp their lips , or euer they begin to speake . lastly , for our order in folowing the cause : we wotte not well what to answere , before wee heare what they obiect . in the meane time , this we plainely protest ; that if we haue beene to briefe : it was because we principally effected thy ease . if we haue been too tedious : the more was our toile . if we haue been to soft : it was in regard of thy holy sinceritie . if we haue beene something too sharpe : it was in respect of the parties vnsauerie taste . if we haue beene to milde : it was purposely done to breake ( with goates bloud ) their adamant harts . if we haue beene too bitter : that bitternes proceedes not from our maner of handling , but is onely in the bad matter of their humour , apprehending the same . if we haue beene too remisse in our answers : it was , because we found themselues ouer retchlesse in all their replies . if we haue beene too rough in reproouing : it was onelie , because experience hath taught vs , that the restie dull iade , doth stand in most neede of the roughest rider of all , to curry his coate . briefly , whatsoeuer we haue beene : for their owne , and thy sake we haue beene the same , as knoweth best the searcher of all harts . for as we haue set downe nothing but that , which ( before god ) we are hitherto perswaded is true : so haue we laboured with all our endeuors , to drawe thee and them to the timely participation thereof . and therefore , let matter and maner be what it will be : let vs finde this effect , and we desire no fauour at all in their answere . onely , this is all we require for the present : namely , that the answerer would put downe his owne name to his answere : that so , we our selues in replying , and they in impugning , may mutually know our proper antagonists , which we holde a verie dutifull , an vpright , and honest proceeding . otherwise , wee may iustly imagine , that they do either distrust their owne cause : or stand in some feare of discredit concerning the same . this course ( gentle reader ) if haply our night-birds refuse , and yet notwithstanding will couertly flutter their wings , and keepe a vengeable coyle in conuenticles and corners , like the owle in an iuie bush that dares not endure the birdes of the day : then ( for thy further satisfaction heerein ) do thou eftsoones propound to the parties themselues and their fauorites whatsoeuer , these folowing queres . let it first be enquired , whether our gratious queene elizabeth hath absolute authoritie from god ( for the timely preuenting of errours , of schismes , and of factions , as also , for the happie continuance of publike peace ) to establish in any her princely dominions an vniforme order ; that , no one booke , pamphlet , or paper whatsoeuer shall be publisht in print , before the same be exactly reuiewed by some speciall persons deputed thereunto , and haue also a publike priuiledge from vnder their hands for such publike passage ? whether all true harted subiects ( euen in conscience towards god and her maiestie ) be not very strictlie bound to a precise obseruation of such an established order : and that therefore , when any erronious or offensiue opinion shall passe from the presse with publike priuiledge ; whether the partie himselfe who espieth and desireth presently to encounter therewith , be not ( before he shall publikelie proceed to such publike encounter ) bound in conscience and dutie , first to intimate that errour to publike authoritie : that by such intimation , either the author of the errour may be made to retract it , or the partie enforming , at least may obtaine a speciall commission for some orderly proceeding in the publike confutation thereof . lastly , whether such , & so many bookes , pamphlets , or papers whatsoeuer , as heeretofore , or heereafter do couertly passe vnderhand from the presse in a contrarie course : be not ( in an especiall regard of that authenticall order ) verie highly displeasing to god , and greatly derogatorious to her maiesties prerogatiue royall , concerning all persons and causes in christ : and whether those bookes , pamphlets , or papers so disorderly publisht abroad , are not ( for such vndutifull disorder ) to be iustly esteemed of all true harted subiects , such dangerous libels as doe insolently encounter with , and directly vndermine her maiesties princely preheminence : and that therefore , the verie authors themselues , they are to be reputed and punished as pestiferous libellours against publike authoritie ? when the maine parties them selues , or the malcontented papists , whom ( as miracle-mongers ) we haue throughout our whole treatise euen purposly matched togither , and endeuored ( with one and the selfesame stone ) to beat downe for iangling blacke-birds both at a clap . when as they ( we say ) or any one of them all haue fully resolued thy minde concerning these quaeres : then let them ( in gods holy name ) verie freely proceed in their answere and spare not . otherwise , if ( in an onely distrust of their cause ) they shall yet couer their weaknes , and excuse their not answering for want of authoritie : it shall be their best , either humbly to submit themselues to her maiestie , or all ioyntly togither ( with the proscribed apollonits before apollo his golden tables ) verie pitifully to bewaile the irrecouerable subuersion of their seducing oracles , through the manifestation and mightie power of the gospell , crying thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . heu tripodes lugete , perit praesagus apollo , i. ay me alas tripodes , perisheth presager apollo . these things thus dispatched in order , it followeth now verie fitly in place to vnfold vnto thee the whole platforme obserued throughout the whole worke . first , therefore we haue alphabetically put downe the seueuerall names of the seuerall authors , whose seuerall authorities are purposely by vs produced : to the ende that whosoeuer will , may ( by knowing their names ) make diligent inquirie into all the quotations , and see whether we of our selues haue propounded any one point , which some others of antiquitie haue not before vs directly pointed vnto . then next , we haue placed in order the seuerall arguments of eche seuerall dialogue : to the ende that such and so many good soules as ( being perswaded of some points ) are yet verie doubtfull concerning some other : might ( if they please not to peruse the whole ) make their speciall choice of that which they chiefly affect . in like manner , we haue methodically prefixed before the maine treatise it selfe , a briefe analysis or summarie resolution of al the whole tractate : and al this of very set purpose to propound to thy view ( at a blush ) the whole bodie of the booke , and the verie strict order it selfe , which ( albeit the whole be deuided into dialogicall discourses ) we haue precisely obserued throughout the whole worke . after all this , we haue put downe the maine discourse in a dialogicall forme , and purposely produced sixe such seuerall speakers therein , as should by their seuerall significant names , supply whatsoeuer might tend to the timely effecting of an absolute tractate concerning such matters . for first , philologus signifieth a louer of talke : and representeth such persons as trudge to and fro ; tatling these newes without any regard or due search into the soundnes thereof . then next pneumatomachus , signifieth a fighter or contender against the essentiall being of spirits : and representeth those swinish saduces of old , and those godles atheistes now in our daies , who hold there are neither spirits nor diuels . then thirdly , lycanthropus , signifieth a man essentially transformed to a wolfe : and representeth such persons as do hold ( with tooth and naile ) the transformation of diuels . then fourthly , exorcistes signifieth a coniurour or caster foorth of spirits and diuels : and representeth those persons that doe hold ( in these daies of the gospel ) a real , or actual possession of diuels at the least . then fiftly , physiologus signifieth a discourser of natures secretes , or a naturall philosopher : and representeth such persons as ( by the onely light of reason ) are able to discouer the grose and palpable absurdities , ensuing such phantastical & absurd opiniōs . then lastly , orthodoxus signifieth one of an approoued or vpright iudgement : and representeth all such illumined diuines and others , as are able by the sway of reason , the authority of writers , and plaine euidence of scripture to censure the obiections , and very soundly to set downe the infallible truth . al these are introduced as actours in these our discourses : the which also we haue purposely deuided into eleuen seuerall dialogues . and this , partly , for an ease to thy memory by auoiding that intricate , that endlesse and tedious toile , which otherwise would haue wearied thy spirits : if ( without intermission ) thou haddest been intirely tied to the whole treatise it selfe . and partly also , to point foorth vnto thee the principall matters which are principally handled throughout the whole work . lastly , we haue in the end of the booke , summarily also annexed a table of all the principall points , the speciall matters , the seuerall syllogismes , and the sundry expositions of such places of scripture , as are any way pertinent to the maine purpose it selfe : that , by the onely direction thereof , thou maist find forth ( with a trice ) whatsoeuer thou wishest to see concerning such rare and vnwonted occurrents . and now ( gentle reader ) least happily the curious sort should cry out and say , quid de pusillis tam●magna prooemia ? what needs so great a cry for so little wool ? we will therefore no longer withhold thee from the treatise it selfe . beseeching the god of peace , to giue thee peace alwaies , by all meanes . grace be with all them that loue the lord iesus to their immortality . euen so : come lord iesu. so be it : amen . thine euer in the lord , i. d. i. w. the names of the seuerall authors . a avlerius augustinus . ambrosius . athanasius . aries montanus . author de eccles . dogm . andreas hierosolomit . alexander aphrodisaeus . augustin . marloratus . amandus polanus . albertus magnus . andreas willet . auicenna . aetius . aristides . aristoteles . adamus hill. aristophanes . b basilius magnus . beda presbyter , bernardus . benedictus pererius . benedictus aretius . bee-hyue . bristow . ben-sirah . c cyprianus . cyrillus . caietanus . coelius rhodiginus . cardanus . cassianus . carolus magnus . concilium acquirense . concilium ancyranum . concilium bracharense . concilium lateran . cicero . d drusius . damascenus . dionysius . destructorium vitiorum . decretalia . didimus alexandrinus . e epiphanius . eusebius . eucherius . erasmus rhoterodam . erasmus sarcerius . emanuel tremelius . edwardus dearing . eugubinus . f fracastorius . franciscus georgius . fulgentius . franciscus titelman . g gregorius . gregorius magnus . gregorius naziansen . gregorius . rom. gilbertus longolus . glossa ordinaria . gryllandus . gemnasius . gratianus . georgius ioyns . georgius alley . georgius gifford . h hvgo etherianus . hilarius . hieronimus . hieronimus zanchius . henricus bullinger . hyppocrates . horatius . hermes trismegistus . hugo cardinalis . harmonia confessionum . henricus iaakob . hortus sanitatis . i iosephus . isidorus . iacobus pamelius . iohannes brentius . iohannes drusius . iohannes chrysostomus . iohannes caluinus . iohannes piscator . iohannes auenarius . iohannes ferus . iohannes wierus . iohannes wulcurio . iohannes bromyard . iohannes king. iohannes bodin . iustinus martyr . iulius scaliger . iohannes darel . iohannes gorraeus . l lambertus danaeus . leonardus culmanus . leonardus fuchsius . laurentius codmanus . lauaterus . leuinius l●mnius . ludulphus . lucas lossius . legenda aurea . lucianus . m martinus bucerus . m. in historijs . methodius . michael psellus . marcilius ficinius . malmesburius . malleus mallificarum . marcus vigerius . moses barsephus . moses pellacherus . n nicephoras . nicholaus lyra. nicholaus hemingius . nichol. selneccerus . narration of darel . o otho casmannus . origines . p paulus frisius . patricius . paulus aegenitus . paulus burgensis . petrus martyrus . petrus lambertus . petrus thyreus . philosophus . pellicanus . philippus barough . plinius . plutarchus . pompanatius . prosper . proclus . pythagoras . r r. d. kimhi . rodulphus gualterus . robertus rollocus . reginaldus skotus . rhemish testament . robertus pontus . ruffinus . s sebastianus martyr . stenchus eugubinus . strabus . sanhedrin editio basiliens . t tertullianus . thomas aquinas . theophylactus . theodoretus . theodorus beza . theupolus . timotheus brichtus . tatianus . thomas cooperus . w wolfgangus muscul. wilel . minatensis . wilelmus fulke . wilelmus perkins . x xantis pagninus . z zozomenus . finis . the seuerall arguments of the seuerall dilogues following in order . the first dialogue . pag. . the argument . that there are essentiall spirits and diuels , as appeereth plainelie , from their essentiall creations , and effectuall operations . their spirituall and substantiall being . the second dialogue . pag. . the argument . the power of spirits and diuels . their possession , what it is with the seuerall parts thereof . and whether the diuell doth essentially enter into the possessed mans minde or not ? the third dialogue . pag. . the argument . whether spirits and diuels doe essentially enter into the possessed mans bodie , or not ? and , whether for that purpose , they haue peculiar to themselues , their true naturall bodies . the fourth dialogue . pag. . the argument . whether spirits and diuels can assume to themselues true naturall bodies ? what bodies they are said to assume ? and , how those scriptures are to be vnderstood , which be for this purpose produced ? the fifth dialogue . pag. . the argument . whether spirits and diuels can essentiallie transforme themselues into any true naturall bodie ? and how those scriptures are to be vnderstood , which many produce for that purpose ? the sixt dialogue . pag. . the argument . of actuall possession , what it is ? and whether spirits and diuels ( in these daies of the gospell ) do now actually possesse either the minde or the bodie : by any extraordinarie afflicting or vexing ? the seuenth dialogue . pag. . the argument . common experience what it is ? whether the actuall possession of spirits and diuels , especially that supposed in the yoong man at mahgnitton may be prooued thereby ? and of the diuell his power of obsession . the eight dialogue . pag. . the argument . of the vndoubted true force , for the timely subduing of this the forenamed power of the diuell . whether any created meanes may therein preuaile ? and , whether praier and fasting haue any power in themselues to effect such a worke ? the ninth dialogue . pag. . the argument . whether praier and fasting be established by christ , as a perpetuall ordinarie meanes for the powerfull expelling of spirits and diuels ? whether the power therein be a vocall or a personall power ? or , whether a true iustifying faith ( apprehending some supernaturall power of god ) doth effect that worke ? the tenth dialogue . pag. . the argument . whether a miraculous faith ( apprehending the power of god for the powerfull expelling of diuels ) be yet still continued ? what a true miracle is ? and whether the working of miracles be now fullie determined in the true churches of christ ? the eleuenth dialogue . pag. . the argument . a summarie recapitulation of all the premisses , verie concludentlie repeating and proouing the precedent purpose : with a patheticall perswasion to subscribe to the vndoubted truth thereof . a briefe analysis , or summarie resolution of this present treatise : the same affoording vnto vs certaine dialogicall discourses : declaring especially . that there be spirits & diuels : this prooued from . their essentiall creation . . their effectuall operation . . what we haue to consider in them : namely , . their power the same being a power either . of possession , and this also is , either . reall , the same being , either mentall . . essentially in the mind corporal , essentiallie in the body , by their assuming of true naturall bodies . their trāsforming of true bodies . . actuall , this also either by a mentall , afflicting and grieuing . a corporall , tormenting & vexing . . of obsession which stands either in an outward assaulting and circūuenting . inward suggesting and tempting . . the subduing of that power by a power . immediate , and this in christ. . mediate by others , this , either apostolicall , hauing from christ a power ouer diuels . ecclesiastical it being in the church either primitiue , wherin the continuāce of that power . successiue , wherin the compasse of that power , dialogicall discourses , of spirits and divels . the first dialogue . the argvment . that there are essentiall spirits and diuels , as appeareth plainely by their creation , and operation ▪ their spirituall and substantiall being . the speakers names . philologvs . lycanthropvs . pnevmatomachvs . physiologvs . orthodoxvs . exorcistes . philologus . what lycanthropus ? and you maister pneumatomachus , my olde companions ? well mette at this present . from whence come you ? & whether walke you so fast , if a man may be bolde to enquire the same at your hands : without offending your persons , or hindering your busines . lycanthropus . we come euen now from that famous citie mahgnitton , my good friend philologus : and are presently trauelling towards the iland of eirtwab with speede , vpon verie speciall and vrgent busines : concerning the glorie of god and the good of his church . philologus . what newes from mahgnitton i pray you ? lycanthropus . newes sir ? the strangest newes i assure you that hath been heard of this hundred yeeres . philologus . what newes is that ? lycanthropus . of a yoong man there . who being reallie possest with a diuell : was very strangely , or rather miraculously deliuered by prayer and fasting . philologus . how strange newes soeuer the same seemeth to vs , verie certaine it is , as appeeres in the gospel : that diuels haue been driuen foorth by prayer and fasting . howbeit , that the diuel should now in these daies of the gospell , haue a reall possession in any : is greatly doubted of the most , and very flatly denied of some . lycanthropus . the real possession of diuels may iustly be called in question , if pneumatomachus his opinion be canonized for currant : who very confidently auoucheth , that there are neither spirits nor diuels at all . which being so : howe should there be a reall possession of diuels in any ? philologus . verie true : for diuels must first be , before they can haue a reall possession in men . but , pneumatomachus he holds ( i am sure ) no such opinion : vnlesse it be for argument sake . pneumatomachus . yes , i am verie confident therein i assure you . and about that point , my neighbour lycanthropus and my selfe : haue held a hot dispute all the way we haue come . but , being neither of vs satisfied with the others reply , we iointly concluded to refer the whole decision of these controuersies , to maister orthodoxus his determination : promising each other , to rest satisfied herein , vpon his resolute iudgement , and thereupon , we are now trauelling towards the iland of eirtwab , for that selfe-same purpose . philologus . such conferences i assure you are both-commendable and comfortable , especially in trauell : for they do sharpen the witte , delight the minde , and make the iourney seeme short and sweete . and herein withal , you are woorthie great praise , both because you doe passe foorth the time in profitable talke as you trauell : and for that also ( being loth to loose the fruite of your conference , you doe so friendly and so freely , referre your selues to the iudgement of such as are able , and willing to determine your doubts . howbeit , our meeting is wrought ( i perceiue ) by the speciall prouidence of god. for this i dare tell you for truth , that maister orthodoxus , he is not euen now in the iland of eirtwab , but newly remooued into the confines of eibrad : entending this winter to soiourne there , with one maister physiologus his faithfull friend , of very purpose to conferre with the exorcist himselfe that cast foorth the spirite , for the benefite of which conference , i also am now trauelling thether my selfe . and therefore if it please you , i shal not onely be glad of your companies : but will verie carefully conduct you the way . pneumatomachus . with all my hart , if lycanthopus consent to the same . lycanthropus . else should i dissent from the singular prouidence of god. philologus . well then , let vs legge it a little . and , doe tell me as we trauell ( i pray you ) the strange maner of the yoongman his handling , in that fearefull possession . pneumatomachus . ah philologus , your eares ( i perceiue ) they are itching after some tidings-bringer of new found diuels . howbeit because my neighbour licanthropus hath beene , and is now ouer credulous concerning such legerdemaines , i doe leaue the relation wholy to him : who shall ( for publishing these vnwonted wonderments ) haue the whole glorie , or shame , to himselfe alone . licanthropus . as i hunt after no glorie : so , i hope i shall reape no reproche at all for reporting these newes . the rather , because my maine purpose in publishing them , is , and shal be for none other respect in the world : but , to lay open the diuels inueterate malice , mans miserable condition by nature , the extraordinarie faith of the exorcist , and the singular mercie and power of god. philologus . all these ( i assure you ) are holy respects . but , relate the maner of his passions i pray you in order . lycanthropus . withall my hart . and ( to my remembrance ) they were eftsoones vpon him in this following order . there seemed to runne along his legge , and thence into his toe , belly , throat , toong , cheeke , eie , and other parts , a lumpe sometimes bigger , or lesser then an egge , being soft . the lumpe being in his legge , it was heauie , and inflexible like yron . he had such extraordinarie strength , that sometimes three , fower , fiue , sixe or moe , were scarse able to rule him . when fower or fiue struggled with him , so as they were wearied , he did not sweate , pant , or change colour . he wallowed , gnashed with his teeth , stared with his eies , and foamed at his mouth excessiuely : hauing neither eat nor drunke all the day before . there seemed to runne vnder the couerlet where he lay , as it were kitlings : to the number of fower or fiue . his face and his mouth were fearfully distorted : one lip towards one eare , and the other lippe towards the other eare . his face was turned directly backward , not moouing his bodie at all . his necke doubled vnder him . his bodie doubled , his head betweene his legges , suddenly plucked round , like a round browne loafe : he was cast vp like a ball from the bed , three or fower times togither halfe a yard high . being cast into the fire , where he lay sometimes against the wals and yron barres in the chimney with great violence : he receiued no appearance of hurt at all . his bodie seemed to be extended to the height of the tallest man : when once he endeuoured to hang himselfe . he told of diuers things done in his absence , without notice giuen by any person . there were strange speeches vttered by him in his fits , in a strange voice : as , that he was his , that he was god , christ , and a king , that he made baptisme . i will vse william summers his toong and members for three daies , ego sum rex , ego sum deus . that there was no god , that he was king and prince of darkenes . and , in saying the lords prayer , he could not say , lead vs not into temptation , but , lead vs into temptation . also , before maister darel had seene him , he said darel comes , darel comes , he will haue me out , but , i will come againe : for , nottingham and burton , are iolly townes for me . being recouered out of his fits , he knew not what he had said or done . in his fits , strange smels were in the place where he lay : sometimes like brimstone , sometimes verie sweete . there was a strange knocking perceiued about his bed in his fits : both his hands and feete being held vnmooueable . he did cry hideously , sometimes like a bul , beare , swine : and in a small voice impossible to be counterfeited . his legs would be crooked with his fals , and remaine vnflexible . he spake in a continued speech , his mouth being wide open , his toong drawen into his throat : neither his lips nor chaps moouing . he spake a quarter of an hower , his mouth being shut close . in his fits , his pulses and temples did not beat : he lay for dead , and as cold as yce . his eie was blacke , and changed colour in his fits . these , and sundrie other passions , at sundrie times appeared in him , which i remember not nowe : but these which i haue tolde you , are certeinly reported by sundrie persons of good accompt and credite , being eie witnesses thereof themselues . pneumatomachus . the persons reporting these newes may be of good accompt and credite i grant : but lycanthropus ? how can your selfe so confidently report any thing from them for certeine truth : sith themselues ( as your speeches import ) do onely but speake of things as it seemed to be ? lycanthropus . howsoeuer they seemed to them : the newes ( i assure you ) was strange vnto me . philologus . trust me , these are strange and woonderfull newes indeed . lycanthropus . not so strange ( i assure thee ) as true . philologus . god grant they may worke in euerie of vs , an holy reuerence and feare of his maiestie . but , come on ( i pray you ) and cheare vp your selues : for , we are now ( in a manner ) at our iourneies end . pneumatomachus . i do hartily reioyce to heare of that newes : being euen toiled , and tyred out with the newfangled newes of my neighbour lycanthropus . but what three persons are those , that come yonder walking this way ? philologus . if i be not fowlie deceiued it is maister orthodoxus , maister physiologus , and the exorcist also himselfe , who cast out the diuell : they are euen the same . this falleth foorth pat for our purpose : we haue now verie fitte oportunitie to conferre of these points to the full . lycanthropus . blessed be god for this speciall prouidence and fauour . orthodoxus . god blesse you good brethren , & prosper your iourney . philologus . god blesse you also good maister orthodoxus : and the rest of your companie . what , my old friend philologus ? what make you in these quarters ? and whether wander you so fast with these good companions ? philologus . good sir ? we are euen now ( i hope ) at the furthest . for our comming into these quarters , is ( vpon speciall occasion ) to conferre with your selfe and the rest of this companie , about the maruelous woonders befallen at mahgnitton of late : concerning a yoong man possessed there . orthodoxus . see , see the strange nature of man ? we were cōferring euen now , about the transforming of diuels : howbeit , all the world ( i feare me ) will shortly become transformed athenians . for euery man now , doth giue himselfe wholie to the hearing or telling of newes . notwithstanding you are all hartely welcome : and this i tell you heere by the way , that , we also our selues , are nowe in debating those matters . lycanthropus . good sir ? then pardon vs we pray you , for interrupting your talke : and we will walke heere apart by our selues , attending your leisure . physiologus . nay not so : for , neither is the matter it selfe so secret , nor we so earnest vpon it , but that ( if it so please maister orthodoxus , and this other companion ) you may all be iointly pertakers of our mutuall conference : and so much the rather , because you are come ( as it seemes ) for that selfesame purpose . exorcistes . i am very well willing , if maister orthodoxus thinks good . orthodoxus . with all my hart . and seeing it hath pleased our good god to bring vs so fitly togither , let vs ( for more ease to our selues ) shroude vs heere vnder the shade along this banke : where we may haue the benefit of the running streame to recreate our eies and sences , and ( in so solitarie a place ) verie fitly conferre of our matters , without the discouerie of neighbours , or any the interruption of trauellers . physiologus . well sir , first place your selfe where you please ; and you shall see vs quickly come clustring about you . orthodoxus . come then let vs sit closely together . howbeit , before we begin our conferrence ( to the ende the same may be euerie way comformable to the will of god , and comfortable also vnto our selues ) let vs all ioine together in hartie prayers , and say . o lord our god , the fountaine of life , the welspring of grace , and the onely infuser of all spirituall knowledge : behold vs here at this present ( we humbly beseech thee ) in that acceptable beautie of thy sonne our sauiour wherein thou so highly delightest , and for whose sake , thou canst not but be well pleased with euerie of vs. graunt deare father , that , as thou hast ordeined him to be the true light which lightneth euerie one that comes into the world : so , he may gratiously enlighten our harts , who do naturally sit here in darkenes , and in the shadow of death . remooue from our grosse and sencelesse soules , al those palpable cloudes of ignorance , errour and vnbeleefe , which seeke to foreclose our sauing knowledge in iesus christ. pluck ( we pray thee ) from our vncircumcized eies , those thicke and foggie seales of naturall corruption , which doe ( at this present ) so fearfully dimme , and dazel our darke vnderstandings , as , we are vtterly vnable to discerne aright , the hole some things of thy holy law . and grant we beseech thee yet further , that , this our entended conferrence concerning the timely discouerie of these hidden mysteries of satan , sinne , and iniquitie : may directly tende to the glorie of thy great name , the good of thy church , the vnfolding of errour , the manifestation of truth , the confusion of satan , the tryumph of our conquering christ , and the euerlasting saluation of all our soules : through iesus christ our only lord and sauiour . altogether . so be it lord iesu : euen so , amen . orthodoxus . well : now ( in gods name ) declare briefly and plainly what you desire to know concerning the possessed man at mahgnitton ? philologus . first sir ( or euer you enter vpon the perticular discourse of the possessed himselfe ) our desire is , to heare whether there be any spirits or diuels to possesse men at all : the rather , because there is one in our companie , who , verie confidently auoucheth , that , there are neither angels nor spirits . physiologus . who is he ? and what is his name ? pneumatomachus . i am the man if it please you : and my name is pneumatomachus . physiologus . your name was geuen i suppose : to expresse your nature . for , pneumatomachus , is as much to say , as a despiter of spirits : or rather , it signifieth one , who flatly opposeth himselfe to the essentiall spirits and powers of god. howbeit ( by that time maister orthodoxus hath fully confuted your fowle and palpable errours ) i doubt not , but , you will , both be ashamed of your grosse vnderstanding , and desirous to exchange your odious name . pneumatomachus . by your patience ( good sir ) it argueth in you a contentious nature , to stand deskanting thus vpon names : which are but bare notions of things , when you haue saide what you can . physiologus . and , good sir ( by your license ) if so be your inward nature be the thing it selfe whereof your outward name doth giue vs the notion : then ( out of doubt ) your verie name ( how bare a notion soeuer ) must needes argue in you an erronious minde . pneumatomachus . erre i confesse i may , but dwell in an errour i will not : if once i be brought to perceiue it . orthodoxus . gods name be blessed for this so good a beginning . goe to then , seeing you make it a question whether there be spirits and diuels or no , it shall not be amisse , first to demonstrate plainely vnto you , that there be spirits and diuels : and then next , to declare , what we haue more especially to consider of them . this i take it , will be a very plaine course , and such also , as comprehendeth fully the limits and bounds of our conferrence . physiologus . no doubt , it comprehendeth fully , whatsoeuer may fall foorth concerning our present purpose . exorcistes . the order is such as no man dislikes . philologus . i thinke euen the same . what say you p●eumatomachus . pneumatomachus . i dislike not the order . but sir ? howe prooue you there be spirits and diuels ? orthodoxus . i prooue it first from their essential creation : and then next , from their effectuall operation . pneumatomatichus . how first from their essentiall creation ? orthodoxus . because they were essentially created of god. for the lord god ( creating the whole host of heauen ) created angels and spirits among the rest of celestiall creatures , to be of principall account in that heauenly hoste . now then , angels and spirits , they being such excellent creatures of god : we neede not to doubt of their essentiall being . the rather , because euery creature else ( how contemptible soeuer ) being once created , it hath an essentiall substance : and if the basest of all , then much more the angels , they being ( indeed ) such excellent creatures . pneumatomachus . well , goe to , how next from their effectuall operations . orthodoxus . thus , their operations haue beene , and now are apparantly euident to all the world ; whether we respect the lord , or his church . so that for any to doubt of their essentiall being , is to call in question the sun-shine at mid-day : and as wel may he denie their operations whatsoeuer . pneumatomachus . good sir , is this your substantiall proouing of angels and spirits : i denie that the lord god euer created any angels at all : and then to what purpose doe you vrge their supposed operations ? orthodoxus . sith you so confidently denie both spirits and diuels , tell me what you imagine those to be , which we generally hold for spirits and angels . pneumatomachus . sir , i take those your supposed spirits for none other matters at all , but the good or euill motions and affections arising in men : as also , those your imagined angels , i hold them to bee nothing else but the sensible signes or tokens of gods vnspeakeable power . orthodoxus . you do then conclude ( it should seeme ) that our faith ( concerning those matters ) is grounded altogither vpon bare supposals , and idle imaginations of wandring braines . i like well your plainnes in laying open your minde : although i alowe not your pestiferous opinions , iumping so pat , with the parepateticall and sadusaicall sort . who ( flatly denying either angel or spirite ) do confidently auouch that there is nothing immortall in man , which is a verie dangerous gulph of hell that deuoureth and swaloweth vp all sound diuinitie and sincere knowledge of god. for first , by opposing your selfe against all the essentiall spirits and powers of the lord , what doe you else in effect , but implicatiuely reiect the essentiall being of the holy ghost ? and then next , you do also ( by consequence ) verie flatly deny that there is any god at all : for what ( i pray you ) is god , but a spirite ? pneumatomachus . nay sir ( howsoeuer i oppose my selfe to the catholike opinion of spirits and diuels ) i do confidently auouch and confesse that there is one true euerliuing god , of an incomprehensible , inuisible and spirituall essence : distinguished into the father , the sonne , and the holy ghost . and moreouer ( concerning men and my selfe ) i do with like confidence , verie cleerely acknowledge , that euerie of vs also are essentiallie endued with spirituall and immortall soules . orthodoxus . you cannot faithfully & finally hold these infallible truthes from your hart : but you must and will presently banish those other palpable errours from out of your brest . for , euen as aaron his rodde deuoured foorthwith the counterfeite rods of all the egyptian sorcerers : so surely , these your confessed truths ( concerning the essentiall spirits and powers of the lord ) being faithfully held from the hart will in the end ( i doubt not ) be another aaronicall rodde , to confute and confound those other sadusaical sorceries wherewith the diuel hath so dangerously bewitched your soule . lycanthropus . verie true , if he be not to opinionate therein . pneumatomachus . sir , howsoeuer i haue beene hitherto opinionate in this speciall point , i am notwithstanding very loth that reason should be ouerruled by will , or that the holy truth of god should giue place vnto errour : and therefore proceed ( i beseech you ) in the timely vnfolding of this hidden mysterie . orthodoxus . with very good will : wherein also ( for your speedier conceiuing of that which is spoken ) we will first lay open the originall fountaine from whence this errour floteth abroad : and then next ( hauing fully answered your arguments ) we wil directly prooue vnto you , both spirits and diuels . exorcistes . a very excellent order . for there by first you shall cleere our iudgements : and then next you shall the more fully confirme vs in the infallible truth . lycanthropus . that is certainly so . but what thinkes pneumatomachos ? pneumatomachus . i acknowledge no lesse : and do promise withall , to giue an attentiue eare to whatsoeuer is spoken . orthodoxus . well then , to proceede therein accordingly , this i dare boldly affirme , that your parepatetical opinion , or rather , that this your sadusaicall sorcerie concerning the non being of spirits and diuels : proceedeth directly from a two-folde false ground . namely , first , from the naturall corruption of your proper minde : and secondly , from a carelesse misconstruing of some certeine places of scripture . both which saide false grounds , albeit i could and might well relate them my selfe : yet ( because the first is rather philosophical then diuine ) i do purposely put ouer the prosecuting thereof ( as of al other like points ) to this my good brother , if it please him to trauell therin : reseruing the latter to entreate of my selfe . physiologus . sith it is your good pleasure to haue it so , i will gladly giue my endeuour to satisfie the man , so it seemeth him good . pneumatomachus . with all my hart : if first you will tell me who you are , and what is your name . physiologus . i am ( i assure you ) a friend to the truth : and my name is physiologos . pne●matomachus . in very good time be it spoken . but may i be bold ( by the way ) to aske you a question without offence ? physiologus . propound at your pleasure : and aske what you please . pneumatomachus . was not your name also purposely giuen , to purport vnto vs your proper nature ? for , physiologus ( you say ) is your name : which ( vnlesse i be fowly deceaued ) is as much to say ; as a babler or pratler of naturall philosophie : or , it signifieth rather some notable discourser of naturall causes . i hope you are none of those cogging companions of whom the apostle doth wish vs beware : who goe purposely about to spoile men with philosophie and vaine deceit ? orthodoxus . nothing lesse . for the man ( i assure you ) is both a sound philosopher : and a sincere diuine : neither would i haue you once to imagine , that paul doth there purposely oppose himselfe to all true philosophie , whether naturall , or morall , no : but reprooueth rather , that false and counterfeit philosophie , which ( hauing onely an appearance of truth , and not the substance of truth it selfe ) is cunningly foisted in by cogging companions , to spoile and deceiue mens mindes of the truth indeed . for otherwaies , all true philosophie is the speciall gift of god , and a principall helpe to diuinitie : so far foorth especially , as she is made a submissiue moderatour in naturall causes , and not a commaunding mistres ouer diuinitie . then i assure you , shee comes in her naturall kinde : and thrice happie is he that hath a true insight into her , according to that old accustomed saying : foelix qui potuit rerum cognoscere causas . the wight that could all causes skan : might count himselfe an happie man. now then , such a philosopher is this , and therefore , be bold vpon my warrant ) to harken freely vnto him , concerning the first ground of your errour . pneumatomachus . i credit your words : let him therefore proceede in his purpose . physiologus . the first ground of this ( as of all errours else whatsoeuer ) doth vndoubtedly arise ( as you heard ) from the naturall corruption of your proper minde . and , this may more plainely appeare , if i first shew you what the minde is : and then , tell you how the same is corrupted . the minde , is that reasonable facultie or power of the soule ; whereby the naturall man perceiueth , knoweth , and discerneth all intelligible things . by which wordes it is plaine , that , the proper ende and office of the minde , is especially to perceiue , to know , and discerne things . and , this office also it accomplisheth by the helpe of no bodily organon , but onely by it selfe alone : vnlesse haply the senses doe sometime assist the intellectiue vertue therein . the minde therefore it differeth ( you see ) from the will. for , the minde , onely perceiueth and knoweth a thing : the will , it maketh free choice , either to pursue , or eschew the thing that is knowen . now then , the minde ( in a meere naturall man ) is easily corrupted by reason of the phantasie , through whose onlie helpe , the aforesaide knowledge of things intelligible is conueyed and offered vnto it . for , the phantasie , it being that interiour sensitiue knowledge which ( by the middle ventricle of the braine ) receiueth into it selfe a verie deepe impression of the sundrie kinds of sensible things either present , or absent , and labouring also to draw foorth from those seuerall kinds of sensible things , the like sensible kindes in conceit : it cannot otherwise possibly be , but that the said phantasie ( not being able to transcend beyond the se●sitiue knowledge of naturall and corporall substances ) must needes offer the minde such sensible notions as her speciall o●iect affoords . and , hereby also it commeth to passe , that , the minde eftsoones is deceiued in perceiuing , knowing , and discerning aright of euerie intelligible thing : more especially , if the said phantasie at any time endeuoureth to draw foorth from some sensible things , an imaginarie conceit of some intelligi●le matter . for then , the vnderstanding or minde ( being mightily misled by the phantasie ) must needs be deceiued in perceiuing and discerning such a matter ; it being supernaturall , spirituall , and heauenly : and surmounting the compasse of humane reason . as for example . the minde of a meere naturall man , being at any time desirous to perceiue and discerne aright of god , of angels , or diuels : it looketh foorthwith to receiue from the phantasie or interiour sensitiue knowledge , some certaine notions concerning these matters . which said phantasie , receiuing an impression , onely of sensible things from the exteriour senses themselues , and hauing in her naturally , no impression at all of any the aforesaide supernaturall , spirituall , and heauenly matters : therein , shee affoordeth the minde , either , no notions at all , or none other ( at least ) then onely such , as she reeeiueth herselfe from corporall , sensible , and meere naturall obiects . whereupon , the minde ( being still desirous to perceiue and discerne the aforesaid supernaturall matters , and hauing thereof ( i say ) no notions at all , or , deceiueable notions at least ) shee foorthwith concludes , either , that there are neither god , nor angell , nor diuell : or , none other at least , then such as shee hath notions of in an imaginarie conceite , arising onely vpon a sensible knowledge from corporall , sensible , and naturall obiects . that is , the said phantasie , receiuing some sensible knowledge from the sense of the eare , that god is an almightie and magnificent lord of hostes , it imagineth foorthwith , some sensible or corporal potentate ; and thereupon , receiuing an impression of some such sensible thing in conceit : the minde by and by ( from such sensible notions ) concludeth , that god is some almightie , supereminent , and sensible potentate in deed : hauing all princes and powers subiected vnto him . againe , the said phantasie , hauing receiued by the eare as before , a like sensitiue knowledge , that the seraphims ( shadowing the throne of grace ) haue sixe wings apiece , to flie , and to couer themselues withall , it foorthwith supposeth some sensible creature : and thereupon ( receiuing as before , a sensible impression of some such sensible thing in conceit ) the minde eftsoones resolueth , that angels ( if there be any ) are none other but firie and winged creatures . to be short , the phantasie hauing receiued by the eare , as before , that the diuel is a terrible tormenting termagant , chayned vp vnder darkenes , and taking an impression of some such sensible thing in conceit : the minde straight way supposeth , that , infernall spirits ( if there be any at all ) are vndoubtedly some blacke , grim , griesly ghostes , hauing goggled eies , fearefull clawes , with two clouen feete : thus then , you see how the mind in a meere naturall man ( receiuing but bare phantasticall notions of sensible things in conceit ) is too too corrupted in iudgement : and therfore , hath naturally , no power in it selfe , to perceiue , to know and discerne aright of any supernaturall , spirituall , or heauenly matters . pneumatomachus . from hence you would seeme to inferre , that , the meere naturall man is vtterly vnable ( by naturall reason ) to conceiue foundly and rightly of spirituall causes . orthodoxus . verie true . for , as that wisedome which is from belowe , is but earthly , sensuall , and diuellish : so surely , the naturall man , he cannot possibly perceiue the things of the spirit of god , for , they are but foolishnes to him . neither can he know them at all : for , they are spiritually discerned . and , this spirituall discerning of things , is no naturall , but a supernaturall worke of faith which doth not arise from sensible notions : but , from a supernaturall knowledge infused spiritually into the enlightened soule , and which also ( being grounded on things that are hoped for ) is an vndoubted true euidence of things vnseene . otherwaies , faith could be no faith at all : as one very fitly affirmeth saying . the diuine operation ( if it may possibly be comprehended by reason ) is nothing admirable : neither can that faith find any merite , whereunto humane reason affoords an experiment . philologus . how now pneumatomachus , what say you to these matters ? pneumatomachus . by that which is spoken i doe plainely perceiue the verie first ground of all grosse and palpable errours : namely , the grosse conceiuing of spirituall matters according to that natural knowledge which naturally ariseth from meere sensible and naturall notions . exorcistes . you haue conceiued aright : but how is your hart affected therewith . pneumatomachus . it is affected ( i hope ) as it ought to be . for surely , this i must needs confesse to my shame , that , hetherto i haue adiudged nothing either possible in nature , or credible in action : which could not absolutely be comprehended by humane reason . and , this ( now i perceiue ) is that worldly wisedome which the word accompteth foolishnes with god. but , doe shewe me ( good maister orthodoxus ) the other ground also of these grosse opinions . orthodoxus . with verie good will. the other ground of your errors ariseth ( i assure you ) from a carelesse misconstruing of some such places of scripture , as doe attribute to god , and to spirits a corporall forme : as eies , eares , hands , feete , bodies , wings and such like . which said places ( your selfe vnderstanding them carnally ) do seeme to import vnto you at a blush ; that god and spirits haue visible formes and corporall substances . and thereupon , you doe rashlie conclude , that spirites and diuels must necessarily be euen such as your selfe by those places suppose : or none at all . but now , because you your owne selfe ( with your corporall eies ) did yet neuer behold any such corporall diuels as you by those scriptures haue grossely imagined : therefore you doe flatly resolue with your selfe , that there are neither spirits nor diuels at all . pneumatomachus . why ? what other thing else should those corporall formes , attributed to spirits & diuels in the sacred scriptures import ; but , either that diuels and spirits are visible substances , if those scriptures say true : or that there are ( at the least ) neither spirits nor diuels at all , as i haue hitherto held . orthodoxus . that the scriptures say true , being truely vnderstoode ; no true harted christians may dare to denie . that there are also both spirits and diuels ( though in truth and in substance they haue no such visible formes as those places of scripture do literally import ) shall be prooued anone . in the meane time , this i must tell you for truth , that , those scriptures which attribute to god , and spirites , a corporall forme , as eies , eares , hands , feete , bodies , wings & such like ; may ( at no hand ) be expounded literally ; but must rather be metaphorically , and spiritually vnderstoode of vs. so that , ( by any those corporall formes ) we may not grossely conceiue in god , or in spirites , such corporall members , appertaining especially to their essentiall being : but , we must spiritually vnderstand ●hereby , those their supernatural vertues , operations and actions , which ( by such corporall formes ) are metaphorically commended to our humane capacities . and without doubt , such a carnall misconstruing of scriptures , was the onely maine cause which made the silly old monkes in elder times , to fall fearefully into the palpable errour of the anthropomorphites : who ( by vnderstanding such scriptures literally ) did groslie attribute to god , such humane actions and passions as are proper to men . the holie scriptures then i perceiue , they may not be interpreted hand ouer head : neither are they in euery place to be opened literally . orthodoxus . nothing lesse , for , so should you fall into a thousand absurdities . and therefore , vnlesse you will purposely shew your selfe a swinish saducee , or impudently make your selfe knowne a monkish anthropomorphite : be now ashamed ( i beseech you ) of this palpable grossenes , and hold confidently with the catholike church , that there are essentiall spirites and diuels . philologus . pneumatomachus ? howe goeth the matter ? pneumatomachus . that which hath beene hetherto spoken , doth sufficiently set foorth a twofold ground of erronious opinions . howbeit , this my opinion concerning the non being of angels or spirits , appeares not ( for any thing heard as yet : ) to be erronious at all . and , i yet verely thinke ( as before ) that diuels are none other thing else , but those good , or euill motions in men , which doe maruellously comfort , or afflict their minds . orthodoxus . thinke you so as you say ? goe to then , tell me ( i pray you ) what was the serpent that tempted our grandmother euah in paradice ? was that any good , or euill motion in euah ? if so , then tel me further , whether you thinke that motion was within , or without her : if within her , how came the temptation then from the serpent , and from without her altogether ? but , if it came from without her , how should then the temptation be iustly accompted any motion of hers : sith the same cannot truely be said to arise from within her ? againe , if you take diuels to be but the good , or euill motions in men : what thinke you that tempter was , who tempted christ in the wildernes ? was it ( thinke you ) any motion in christ ? if yea : then , whether was it an euill , or a good motion ? an euill motion you may not auouch it to be : because , christ being free from all sinne , could not possibly haue in him any euill motion at all . as also , it were verie absurd to affirme it a good motion : for , how could that motion be good , which tempted christ vnto euill ? moreouer , if you take diuels for the good , or euill motions in men , what thinke you then that legion was , wherewith the two men were possessed ? could the motions of men craue leaue , and enter into a whole heardship of swine ? and , what became of those motions , when they were cast foorth by our sauiour christ ? were they drowned together , with the swine in the sea ? if so , what then became of the men themselues from whom ( as you dreame ) those motions arose ? were they dead all the while their mindes were bereft of their motions ? for , the minde ( you know ) is in perpetuall motion . or , if those men ( all the while , and euer after their motions , were cast foorth and drownd in the sea ) remained still in their liuely estate : it should seeme that spirits and diuels are some other essentiall powers , then the bare motions and affections arising in men . briefly , if diuels be nothing else , but the good , or euil motions in men ; what thinke you those tormentours to be , which vexe and torment men in hell , with the diuell and his angels ? yea , and doe tell me ( i pray you ) what goeth to hell : the good , or euill motions ? if only the euill , what then must become of those other which were good in the man ? for , sith none in this life can possibly be either so good , or so euill , but that they haue in them both good , and euill motions , it cannot otherwaies be , but that , either the good , and euill motions in men , must ( after this life ) be monstrously confounded together ; or else , if the good motions goe roundly to heauen , and the euill vnto hell : then , the bodie and soule must be diuided , part vnto heauen , and part vnto hell , like an indiuiduum vagum , or , some litle new nothing that hangs in the ayre . to be short , if man , with his good , and euill motions together , goeth foorthwith , either wholy to heauen , or wholy to hell : how then should his ioyes , or his torments be either absolute or endlesse ? because , looke how fast his good motions doe minister comfort vnto him : so fast ( at the least ) his euill motions will afflict and torment him . phylologus . surely pneumatomachus , this opinion ( i see ) is so absurd and so sottish : as , euen a sucking babe would blush to be taynted therewith . lycanthropus . a sucking babe blush ? yea , it is such a stale ridiculous iest , as might make euen a mad man to hide his head in a corner . pneumatomachus . verie true : and i also my selfe , am now ashamed thereof . notwithstanding , how soeuer it is certaine that spirits and diuels be more then the good or euill motions in men ; it appeares yet ( for any thing heard ) that those your supposed angels , are nothing at all but the sensible tokens , or signes of gods power . orthodoxus . what meane you by the sensible tokens , or signes of gods power . pneumatomachus . i vnderstand thereby , those extraordinarie iudgements of god which demonstrate vnto vs , the incomprehensible maiestie and might of his power . such ( i meane ) as was the destruction of sodome and gomorrha : the extraordinarie speech of baalams asse : the wonderfull ouerthrow of the assyrian host , and such other besides . orthodoxus . your error concerning this point vndoubtedly consisteth herein : namely , in confounding the cause of those iudgements with the effect it selfe . for , howsoeuer those the aforenamed iudgements may truely be said to be the sensible signes , and effects of the extraordinarie power of god : yet can you at no hand denie , but that the lord also himselfe effected those extraordinarie iudgements , by some extraordinarie wonderful meanes , namely by the appointed ministerie and execution of his heauenly angels . as for example , howsoeuer the extraordinarie ouerthrowe of sodome and gomorrha , was a sensible signe and effect of the extraordinarie power of god : verie certaine it is , that the two angels sent foorth from the lord for the execution of that power , they were also the instrumentall meanes that effected the same . againe , howsoeuer the fall and of speech balaam his asse , was some extraordinary effect & signe of gods power : yet was it the angell with his sword drawen in his hand , who extraordinarily accomplisht the same . brieflie , howsoeuer that fearefull massacre , so miraculouslie made vpon the hundred eightie and fiue thousand of saneheribs armie , was an extraordinarie and sensible signe of gods woonderfull power : yet was it the angel of the lord , who extraordinarilie effected the same that selfesame night . by all which you see it verie apparant , that ( whatsoeuer your selfe surmize to the contrarie ) the scriptures they set foorth vnto vs essentiall angels or spirits , as the extraordinarie executioners of those sensible signes or tokens of the extraordinarie power of god. pneumatomachus . surely good sir , i should soone be perswaded to that which you speake : were i not mightily withheld by an vnanswerable argument . orthodoxus . what argument i praie you is that ? pneumatomachus . this , namely , for that moses in the historie of the creation ( entreating compendiouslie of all those workes of god which in sixe daies before the saboth were perfectly finished ) maketh no mention at all of the creation of angels , spirits , or diuels . whereupon it foloweth , that ( if any such be ) they must needes be vncreate , and eternall : or created ( at least ) before , or after the worldes creation . orthodoxus . thus you reason . there is in the historie of moses no expresse mention of the creation of angels : therefore , if any such be , they are either vncreate , or not created within the sixe daies . pneumatomachus . so i reason indeed . orthodoxus . then i must tell you , your argument is faultie , and halteth downe right , neither hath it any such certeine consequence as you seeme to set downe : else , how say you to this that i make ? there is in the hystorie of moses no expresse mention of the creation of lyons or beares : therefore , if any such be , they are either vncreate , or not created within the sixe daies . pneumatomachus . that foloweth not . for , howsoeuer lyons or beares , be not expresly mentioned there : yet is their creation implicatiuely contained within that sixe daies worke , wherein god created the earth , and all the creatures therein . orthodoxus , verie true . and thus you your selfe at vnawares haue answered this your vnreasonable argument . for howsoeuer angels and spirites are not expresly mentioned in moses his historie : yet , is their creation implicatiuely comprehended in that second daies worke , wherein god created the heauenly firmament , with all the whole host aboue the same , among whom the angels and spirits haue speciall preheminence . pneumatomachus . you say some thing vnto it . orthodoxus . something say you ? such a something i assure you , as is able to batter your vnanswerable argument to nothing . howbeit ( for further answere ) this i do confidently oppose to that which you falslie inferre , namely , that angels and spirits are neither eternall nor vncreate : but such essentiall powers of god as had their first beginning and being , by the worke of creation . neither were they formed or made before the first created matter of this visible world : neither yet after the accomplished workes of this visible world . yea , and thus much i do further affirme , that they were not created before , but iointly togither with that celestiall firmament , which wee commonly call the heauen of the blessed . pneumatomachus . how prooue you them creatures created by god ? orthodoxus . this may plainly be prooued from most infallible and apparant places of scripture : especially that in the psalmes : where dauid ( inuiting and sommoning all sorts of people to sing praises to god ) saith also of the angels : praise ye him al yee his angels , praise yee him all yee his power . and therewithall , he giueth this reason , saying : for , he spake the word and they were made , he commanded , and they were created . and hereunto also accordeth that which the apostle speaketh saying : by him were all things created which are in heauen and in earth , things visible , and inuisible : whether they be thrones , or dominions , or principalities , or powers , all things were created by him , and for him , by all which it is cleere , that the very angels are creatures : and created also by god. exorcistes . yea , but when , or in what day created he them ? orthodoxus . this i confesse , is a more difficult question , then that it may well be answered by any expres words set down in the sacred scriptures : although yet , by the scriptures themselues , by probable reasons , and by the authoritie also of auncient fathers , some certeintie may be determined concerning this point . pneumatomachus . how first by the scriptures themselues ? orthodoxus . the scriptures declare , that they were vndoubtedly created all within the sixe daies : as to alleage one or two out of many . first dauid he saith , by the word of the lord were the heauens made : and all the host of them by the breath of his mouth . againe , the angel in the reuelation , sweareth by the lord , who created the heauen , and the things that are therein , and the earth , and the things that are therein , and the sea , and the things that are therein . in both which places you see , howe the holie ghost ( speaking of the creation of all things ) doth first set downe the continents themselues , namely the heauens , the earth , and the sea : and then next , the things contained in them . shewing by this selfesame order , that the heauens , the earth , and the sea , were first created themselues : and then the creatures conteined in them . but the heauens , the earth , and the sea , were all of them created within the sixe daies : and therefore also the hoste of heauen , and all the creatures in the earth , and the sea , were euerie of them created within the sixe daies . for moses saith flatly , that euen in those sixe daies , all the workes of the lord were fully finished : and that god ceased the seauenth daie from all his labours . thus then you see it plainly demonstrated by sundry places of scripture : that the angels also were all created within the workes of those sixe daies creation . pneumatomachus . well , and howe prooue you the same by probable reasons ? orthodoxus . i proue it thus . . the angels they are either created , or vncreated : but not vncreated : therefore created . they cannot possiblie be vncreated substances : for then , they should also be infinite . howbeit , angels they are finite creatures , for their actions are finite : yea , and then also their power , it is finite . but if they be of a finite power , then also of a circumscriptible essence . moreouer , it shall plainely appeere anon in place conuenient , that angels are finite creatures , and definitiuely also in some certeine place : which thing can not possible accord to any vncreated essence at all . and therefore angels they are not vncreated substances . secondly i prooue it thus . if angels be vncreated , then are they eternall : but not eternall , therefore , not vncreated . that they are not eternall it is verie apparant . for , then should they be such as haue neither beginning , nor end of their essence : as also , their essence or nature it selfe , should then be such , as hath nothing in it either first , or last . but this agreeth onely to god himselfe , and not to any creature in heauen , or in earth . and therefore if there be angels then were they created ; and if created , then created no doubt within the sixe daies as was shewed before . and thus much for the proofe of this point , by probable reasons . pneumatomachus . well . let vs heare next the testimonie of fathers concerning this question . orthodoxus . withall my hart . wherein also ( for breuities sake ) i will onely but rehearse their names , and referre you to the consideration of their seuerall treatises . the authors be these . methodius , epiphanius , athanasius , augustine , eucherius , theodoretus , and damascenus . all these doe verie confidenly auouch vpon speciall occasions , and , against the manicheis , the priscillianists , and other such heretikes : that the angels whatsoeuer were the vndoubted workmanship of god , howsoeuer their creation is not apparantly layd forth in the sacred scriptures . yea , the councels of laterane and bracha both , do ioyntly determine , that the angels are created of god , and are not eternall : in so much , as if any shall hold the contrarie , they conclude him accursed of god. thus then , you see it apparantly euident by scripture , by reasons , and the testimonies also of sundrie fathers : that angels and spirits ( being finite creatures of god ) were vndoubtedly created within the sixe daies . pneumatomachus . but in what day of those sixe were they created ? orthodoxus . touching the verie day it selfe , there is some difference in iudgement among the diuines : some hold they were created the first day , and some the second . but , whether of both , is not certainely concluded : although it may probably be gathered , they were ( in verie deed ) created the secondday , thus . that they were created before the third day , may plainely be proued by the words of the lord vnto iob , saying . where wert thou when i layd the foundations of the earth ? declare if thou hast vnderstanding . who hath layd the measures thereof if thou knowest ? or who hath stretched the line ouer it ? where upon are the foundations thereof set ? or , who laide the corner stone thereof ? when the starres of the morning praised me , and all the sonnes of god reioyced ? the lord in that place ( by the sonnes of god ) vnderstandeth the angels and spirits : affirming moreouer , that , euen they also did celebrate his name with praise , so soone as he had layd the earthes foundation . now the earth ( moses saith ) was made the third day : and therefore , if the angels on that day sang prayses to god , it followeth necessarily , they were then created before : for , how should they sing prayses before their creation ? but , it is vnlikely they were the first day created : because , nothing on that day was created ( saith moses ) but the confused chaos from whence the rest of the creatures were orderly formed : and that primarie light , which separated the night from the day . if followeth therefore , that they were all created the second day , together with that celestiall firmament : vnder whose name is also contayned that supreme heauen , which is called the third heauen , paradice , or the heauen of the blessed . and this thing also is yet more plainely expressed by the words of our sauiour christ , who saith that the kingdome of heauen was prepared for the elect , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from the worlds foundation : that is , after the lord , vpon the very first day had created the chaos aforesaid , then by and by , from out of that chaos , was brought the firmament ( as moses affirmeth ) which the lord god prepared for all the elect . by all this it is euident , that angels and spirits , they are essential creatures of god , created also within the six daies : and so ( by consequence ) your vnanswerable argument , is answered ( you see ) to the full . pneumatomachus . i acknowledge no lesse . but sir , ( hauing layd downe the mayne grounds of my errour , and answered directly my arguments ) it remaineth by promise , that now likewise you produce your owne reasons , to prooue plainely vnto me , both spirits and diuels . orthodoxus . verie true . and therefore ( hauing first remooued the olde rubbish which ouerturned the rule of your reason ) it commeth now verie fitly in place , to shew further vnto you , that , the angels of god ( whether good or euill ) are truely essentiall and substantiall spirits : as may plainely appeere by these following reasons , & first , from their sundry names attributed vnto them thus : names , they are the signes and notions of things . which names , when they signifie any thing , properly subsisting of it selfe : then , that thing also it selfe is a substance no doubt . but the angels , they are set forth by sundry names , which do signifie substances . for , first they be called angels , that is to say , messengers : but , a messenger , or a minister appointed , cannot but be a subsistance . also , they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ that is , intellectuall powers : but , that which hath vnderstanding and knowledge , is vndoubtedly a substance . briefly , they be called satan , that is an aduersarie , also diuels , that is accusors also , strong armed men , also the god of this world , the princes and powers of the ayre , the gouernours of this world , murderers , roring lions , the dragon , the old serpent , & so forth . all which seueral names , do vndoubtedly signifie a thing subsisting ; wherein is a power , from whence proceedeth an action : and therefore , there are essentiall spirits and diuels . againe , if spirits and diuels were onely but the secret motions and affections of men , then vndoubtedly , so many famous actions as the scriptures record , and the same also externally to the outward senses , could in no wise accord vnto them : but the consequent is false , for the scriptures apparantly , and without any trope , doe celebrate their office , and record their sundrie actions , namely , that they stand before god , serue him , execute his precepts and iudgements , that they doe daily , assault , tempt , torment , circumuent , and seeke to deuoure vs , and so foorth . but , how should these , or any one of these actions , be possibly performed of such as are not in ( deed ) true substances ? againe , things created in them selues and not in an other subiect , yea , and so , as they subsist of them selues alone , those things vndoubtly haue a true subsistance . but , spirits and diuels , they are so created ( no doubt ) as they subsist in them selues , neither are they inherent , or inexistent , in any other subiect whatsoeuer : and therefore spirits and diuels , they haue vndoubtedly a true subsistance . againe , whatsoeuer liuing creature is endued with reason , vnderstanding , and will , that must needs be some thing of it selfe subsisting : but , spirits and diuels , they are liuing creatures endued with reason , vnderstanding , and will : and therefore , somethings ( no doubt ) of themselues subsisting . againe , nothing can possiblie persist in the truth , nor nothing can fall from their first estate , vnlesse the same be some essence subsisting of it selfe , and pertaker also of vnderstanding , and will. but , some of the angels doe perseuere in the truth , and some againe , haue fallen from the same : and therefore , angels and spirits , are some essences subsisting of themselues , and pertakers also of vnderstanding and will. againe , if spirits and diuels , were onely but the euill motions , and affections arising in men , it shoulde be absurde , either to distinguish their numbers , or to expresse their seuerall actions : but the consequent is false , as all that feare god will confesse , and therefore also the antecedent it selfe . againe , whatsoeuer doth speake , assault , suggest , tempt , afflict , torment , and circumuent , to deuoure , that must necessarilie be a subsistance . but spirits and diuels doe so , for they spake to euah , they assaulted achab , and suggested an vntruth into all his prophets , they tempted christ , they afflicted and tormented saul , they made iudas to hang himselfe , they seeke to winnowe and fanne men , yea & to circumuent al the children of god to destruction : and therefore , spirits and diuels , must necessarilie be some subsistance . againe , if angels and spirits be onely but accidentall affections , and no true substances in deed , then , neither shall we after this life , be anie true substances , for , the scriptures affirme , that after the resurrection , we shall be like to the angels in heauen . now then , if angels and spirits be not true substances in deed , shall we also cease to be substances ? againe , aristotle , he prooues this world to be perfect , for that it consistes of all those things which can be desired therein , or which may in any wise appertain to the perfection thereof . howbeit , to the perfection of the whole , there is required therein , three seuerall sorts of substances : the first inuisible , the second visible , and the third partly inuisible & partly visible . the second sort , namely the visible substances , are the heauens , the elements , and all things made of the elements . the third sort , namely the substances , partly inuisible , and partly visible , are men who consist of a soule and body togither , the soule inuisible , and the bodie visible . now then , if angels , who are of themselues inuisible , should not be substances , then should there be wanting to the world , inuisible substances : and so , the worlde should be vnperfect . but the world , it is perfect , as all , both philosophers and diuines do affirme . and therefore angels they be substances inuisible and spirituall . lastly , common experience ( from the beginning of the world to this present hower ) hath apparently approued vnto vs , that there be angelicall spirits and diuels : and therefore not to be denied of any , vnlesse he will shew himselfe a swinish saduce , or some monkish anthropomorphite , as was shewed before . and thus haue you briefly heard my seuerall reasons , which prooue vnto you both spirits and diuels . pneumatomachus . sir , by that which you haue spoken , i am now throughlie perswaded , that angels are indeed essentiall and spirituall substances . howbeit , this one thing doth trouble me greatly : namely , that ( seeing all angels were equally created according to the true image of god ) no one of them all may truely be said to be euill . orthodoxus . you do well in deliuering your doubtes , but , goe to , frame your argument . pneumatomachus . i frame it thus . a thing created to the image of god , cannot be , nor may not be said to be euill . but all angels and spirites were ( in the beginning ) created all alike to the image of god : therefore no angell or spirite either can be , or may be said to be euill . now sir , if none of them can , or may be said to be euill : how should there be any diuels at all ? orthodoxus . verie true as you saie , if that which you seeme to conclude were as truely concluded . howbeit , i answere thus . first concerning your proposition i say . that , so farre foorth as any thing created to gods image hath truelie that image , keepeth and looseth it not : so farre foorth , and so long , anie such thing may not truely be saide to be euill . now next to your assumption i answere thus . all those angelicall spirits so created of god , they did not retaine and holde falt that true image of god wherein they were first created : but willingly reiected and fledde from the same . and therefore i distinguish thus . angels created in the beginning according to the true image of god , did either perseuer in that originall integritie : or else , they wilfully fell from the same . the one sort are finally confirmed in that selfe-same goodnes wherein they were first created , and therefore , good angels : the other sort loosing their first goodnes , are hardened in that selfe-same euill whereinto they first fell , and therefore euill angels . so then , to imagine that the euill angels also notwithstanding their euilnes , must still shewe foorth that selfe-same image of god from which they fearefully fell : is nothing else in effect , but to confound the formes of their distinguished kindes . for it is one thing to be created good ; and another thing , still to retaine that selfe-same goodnes . the one is past : the other is present . and the vanitie of that childish conceite may be made euident by the like reason thus . all men are created in adam to the image of god. but atheists and vngodly ones are men : therefore atheistes and vngodly ones , they shewe foorth the image of god. here is more in the conclusion , then was put in the premisses . for this onely shoulde folowe , namely , that atheistes in as much as they are men , were first created according to the image of god : but in that they are now falne , they do resemble the image of the diuell . pneumatomachus . sir , my iudgement concerning these points , is now ( i praise god ) so cleerly enlightned , as my neighbour lycanthropus & my selfe may wel be at one : being both fully resolued ( i hope ) in that selfe same controuersie which we held so hotly as we came from mahgnitton . lycanthropus . if you be therein at one with your selfe : you are also at one with me . for , i was resolued before , and your selfe now confesfesseth : that there are essentiall spirits and diuels . pneumatomachus . yea , i doe freely confesse it from my verie hart . physiologus . i am right glad to heare so good a beginning . exorcistes . and euen so am i , i assure you . orthodoxus . gods name be blessed for this speciall grace . lycanthropus . so be it . but sir ? as there will be tyde after tyde , all the while the seas themselues doe ebbe and flowe : so surely , so long as men haue in them their boyling affections , so long no doubt , the dispatch of one controuersie , will be but the beginning of another , as we see here by present experience . for , at our very first meeting , my friend phylologus affirmed flatly , that ( howsoeuer there be granted essential spirits and diuels ) their possession ( in these daies of the gospell ) is denied of some , and doubted of manie . philologus . i said so in deed . orthodoxus . this fals foorth verie fit for the next mayne point , namely , what we haue to consider concerning spirits and diuels . howbeit , because ( it may be ) you grow faint by reason of trauell : let vs here breake off ( & after we haue refreshed our bodies ) make speedie recourse to this present place : and so enter a fresh on the matter . physiologus . sir , we doe willingly attend your good pleasure : if it pleaseth the rest of our companie . lycanthropus . it pleaseth vs woonderous well . for the motion ( i assure you ) is such , as i would haue made mine owne selfe : but for giuing offence . orthodoxus . let vs then arise and depart . the end of the first dialogue . the second dialogue . the argvment . the power of spirits and diuels , their possession , what it is : and whether the diuell doth essentially enter into the possessed mans minde , or not ? the speakers names . philologvs . lycanthropvs . pnevmatomachvs . physiologvs . orthodoxvs . exorcistes . philologus . good sirs ? we three haue long expected your comming : howbeit , you are hartely welcome . lycanthropus . phylologus ( i perceiue ) is wholy vpon the matter . pneumatomachus . pardon the man , he is pained ( you see ) like to a trauelling woman , that wanteth onely a midwife . physiologus . what is the opinion ( i pray you ) that troubleth his patience ? lycanthropus . this sir. he saith , that howsoeuer there be granted essentiall spirits and diuels , yet , their possession ( in these daies of the gospell ) is denied of some : and doubted of many . philologus . i said so in deed . and , although i dare not flatly denie : yet , i also doe much doubt it my selfe . physiologus . your name i perceiue , is philologus : which in signification , is as much to say , as a man that delighteth or loueth to talke . you propound not this opinion of purpose ( i hope ) to declare vnto vs , that you haue a name giuen you , very fitly resembling your nature : namely , that you are but a talkatiue person , or one that taketh great pleasure to heare himselfe speake in these points ? philologus . no truely , i propound the same in simplicitie of hart , shewing you plainely what my selfe suppose : and desiring resolution wherein i do doubt . physiologus . wherefore doubt you that diuels haue possession in men ? philologus . because i suppose it impossible in nature : and , incredible also in all sound diuinitie . lycanthropus . what philologus ? is it supernaturall for the diuell to possesse a man ? doe not the scriptures in euerie place speake plainely of the possessed with diuels ? of the entring of diuels into men ? of casting them foorth ? of the diuell that entred into the hart of iudas ? of the diuell that filled ananiah his hart with a lye , and a thousand such places ? all which , so apparantly and so plainely approoueth this point : that ( for any to doubt thereof ) were but to call into question , the sunshine at mid-day . philologus . i neither hold in supernaturall , for the diuell ( in some sort ) to possesse a man : neither doubt i of that truth which those scriptures import . i onely suppose , that the matter it selfe is not so grossely to be vnderstood , as some ( from those places ) would seeme to conclude : wherein , i do freely submit to maister orthodoxus his censure . and therefore , obiect what you can for your selfe : and , let him resolue vs both in the point . lycanthropus . content , if it please him to take the paines . orthodoxus . with verie good will , and so much the rather , because it falleth foorth fit for our next generall purpose ; namely , what we haue especially to consider in spirits and diuels . lycanthropus . what haue we especially to consider in them ? orthodoxus . hauing prooued directly , that there be spirits and diuels : we haue now next , to consider in them , two principall things . the first concerneth their power ouer men : the second respecteth the timely subduing of that selfe same power . lycanthropus . what meane you by their power ouer men ? orthodoxus . i vnderstand thereby , that dominion , or rule which the verie diuels themselues ( by the iust iudgement of god ) doe ( in all outrage ) euen exercise ouer the naturall ofspring of adam : and , which is vndoubtedly most woonderfull , respecting both body and soule . howbeit , this their appointed power is determinate , finite , and limited certainely within it owne speciall bounds : albeit the diuell ( in an especiall regard thereof ) be called the prince of this world : the god of this world : the prince of airie powers : and that strong armed man which keepeth his house in peace , till some stronger inuade him . and , this their saide power is twofold . namely , either their power of possession : or , their power of obsession . lycanthropus . what is your opinion ( i pray you ) concerning the possession of diuels : in these daies of the gospell ? orthodoxus . my opinion therein , shall be shewed at large : after your selfe haue first opened vnto me , what you doe meane , by the diuell his possession in man. lycanthropus . by the diuell his possession in man , i vnderstand his essentiall and violent entring into him , as men , by force and armes doe enter an house : and so , inherently possesseth , and peaceably enioyeth that selfe same person , as his proper possession , and peculiar dominion , appointed vnto him of god. for , possession ( you know ) it importeth a peaceable dominion . orthodoxus . that , possession importeth a peaceable dominion , we do neuer denie . but where prooue you such an essentiall possession as your selfe speaketh of , in all the scriptures ? nay , where finde you these wordes ( possession , or possessed ) peculiarly appropriated to the diuell ouer men : throughout the whole bible , in the old , or new testament . lycanthropus . where finde i the words ( possession , or possessed ) appropriate to diuels , throughout the whole bible ? surely , wheresoeuer the euangelist mathew doth handle those matters , there he vsually , and purposely puts downe those selfe same wordes . as for example , he saith , they brought many to christ that were possessed with diuels . againe , he healed many that were possessed with diuels . againe , there met him two possessed with diuels . againe , they told the people what was become of the possessed with diuels . againe , they brought vnto him , a dumbe man possest with a diuell . yea , and in euerie place else , where like occasion is offred , he vseth like speach : which argueth euidently , that the diuell hath an essentiall possession in men . orthodoxus . arguing ( as you doe ) from a deceiueable ground , you cannot possibly collect from thence , any certaine conclusions : concerning especially your cause in question . for , this i assure you of , that , in no one of those places which your selfe haue recited , neither , in any other text else throughout the whole bible , is there any one word in the originall , that importeth an essentiall possession applied to diuels : i meane , that ( by any one lexicon ) may possibly bestretched to signifie any such essentiall inherencie of diuels in the bodies of men , howsoeuer it hath pleased the english translator to thrust in the same . lycanthropus . the english translatour , he hath thrust in no more i hope : then the originall text will beare . orthodoxus . yes , howsoeuer your selfe doe absurdly collect from the english translation , an essentiall possession of diuels : i assure you of this , there is no one word throughout the original , intēding such purpose . and , verie certaine i am , that , if the holy ghost had euer but purposed to put downe such an essentiall possession of diuels , as you would beare vs in hand : he wanted not his proper words or termes to expresse the same either in the hebrew or greeke , in which two languages , the canonicall scriptures themselues , were primarily indighted by the spirit of god. for , first concerning possession : the hebrewes they vse ( for the most part ) two speciall words to expresse the same . lycanthropus . what is the first word they vse for possession ? orthodoxus . the first word is achuzzah , which ariseth from the radicall verbe , achaz : that is , to hold , to apprehend , to detaine , or retaine the thing apprehended : to obtaine verie firmely , or strongly . hereof comes , the nowne , achuz : which properly signifieth , that speciall part of the inheritance which is taken , apprehended , or held by a speciall right . as appeareth in nombers , saying : but of the halfe of the israelites ( which went not to warre ) thou shalt take one ( achuz ) that is one apprehended , possessed , or taken out of fiftie . in like manner from the aforesaid radicall word ( achaz ) is deriued the nowne , achuzzah : which properly importeth such a detension , apprehension , or possession , as is peculiarly possessed of the possessours themselues , as verie plainely appeareth in nombers , by the rubenits petition put vp vnto moses , saying thus . if we haue found grace in thine eies , let this land be giuen to thy seruants ( laachuzzah ) that is , for a peculiar possession , and bring vs not ouer iorden . the verie selfe same vse of this word , appeareth also in ioshuah , saying thus . now returne ye , and goe to your tents , achuzzathchem , that is , to the land of your proper possession : or to that land which you peculiarly apprehend , possesse and hold . againe in the second psalme , the holy ghost puts downe that selfe same word , to the selfe same purpose , saying thus : desire of me , and , i will giue thee the heathen for thine inheritance ; and the vtmost part of the earth : vaachuzzatheak , that is , for thy possession , or thy peculiar apprehension and right . in these and infinit other places of scripture , the holy ghost ( you see ) entending purposely to speake of any matter of possession : he vseth a verie fit and significant word for that selfe same purpose . and therefore , if he had euer purposed to put downe any such essentiall possession of diuels , as you dreame of : he wanted not words for the same . although notwithstanding , this i must tell you withall , that if he had borrowed this word from the hebrewes for such a supposed purpose : yet could not the same haue imported any such an essentiall inherencie in the bodies of men , as you beare vs in hand , but had signified onely , an apprehending , an holding , a firme detayning , or possessing of a thing , and no more . lycanthropus . well , yet in the new testament ( it may be ) the greeke text , hath for that hebrew word achaz : some word in the scriptures importing such an essentiall possession . orthodoxus . it may be it hath not : and , how then ? that it hath not , it is verie apparant . for , from this hebrew word , achaz : the grecians ( by an inuersion , or turning of letters ) doe purposely deriue the greeke verbe scheo : which signifieth to apprehend , or hold . and thereof comes , metascheo : which signifieth to apprehend , or lay fast hold vpon . also , kateschon : which signifieth to detaine . also , ischanao : which signifieth to retaine , or to hold . againe , they vse eftsoones the word ctema : which properly signifieth a possession : albeit that men captiuated and taken in warres , are also called , ctemata : that is , such persons as are made bondslaues , or held in a slauish thraldome or bondage . this word ctema , is ordinarily obserued in the new testament , to set foorth possessions by : as appeareth in sundrie places . neither of these words is vsed of the holy ghost , to expresse that your pretended possession of diuels : which if they had beene indeed , yet ( vnlesse to apprehend , to hold , to containe , to detaine , to retaine , or keepe fast , be but one , and the same with these your supposed essentiall possessions ) you cannot congruently conclude from thence , any essentiall inherencie of diuels , in the bodies of men . lycanthropus . well , be it so : but what is that other word which the hebrewes doe vse for possessions ? orthodoxus . the other word which they commonly obserue for such purpose , is , iereshah : arising from the radical word , iarash : that is , to possesse certaine bounds or territories , to hold in his proper right dominion , or power : to obtaine by special right , to inherite , &c. properly , it signifies the challenging of something peculiar to a mans selfe , the same being primarily obtained by his proper coyne , by a lawfull succession , or proper dominion : as a thing that was conquered by warre , or some other such meanes . neither is such a possession as the word , iareshah importeth to be only vnderstood of grounds , or of territories : but the same also , is vsually spoken of such seruants , or men , as are brought into bondage . it hath a speciall affinitie with two other hebrew words : namely , aresheth : which signifieth a contentious , importunity , or an earnest begging of something : and , rashah , which signifieth to grant , or giue power . because , to possesse a man , is , so to employ him , withall his faculties , possessions , and treasures : as if he were altogither , but an exiled person , or a poore man destitute of succour , being vtterly eiected from his proper bounds , and peculiar territories . for the sense of this word , iarash ; you may see in sundrie places : especially , in ieremie . hereof comes ( as i told you before ) the word , iereshah : that is , a possession : and thereby , is signified properly , any thing whatsoeuer , that hath beene subdued by the partie possessing the same , as appeareth in nombers . also , from the word iarash , is deriued the nowne , ierushah : which signifieth properly , such a possession as some doth peculiarly possesse . and , this word , is so taken , but thrise in the bible . howbeit , when this word , ierushah , is applied to the hart : then , it betokeneth properly , those selfesame cogitations or thoughts , which the minde it selfe doth peaceably possesse : as appeareth in iob , where he saith . my daies are passed away , my cogitations are violently taken from me : i meane ( morashe lebabi ) the possessions of my hart . that is , those happie and comfortable cogitations which my soule in a good conscience , by the blessing of god , did chalenge to it selfe by a peculiar right or possession . in like maner , from , iarash , ariseth the word , morashah : which signifieth properly , such a kinde of possession as people enioy by a certaine peculiar right , as appeareth in deuteronomie , where the people say thus : moses commanded vs a law , morashah kehillath iaakob . i meane , a peculiar inheritance for the congregation of iaakob : that , is , such an inheritance , as shall passe , by an hereditarie right or possession , among the house of israel , from generation to generation . the like vse of this word morashah , doth euidently appeare by those seuerall quotations of scripture ; which we haue purposely put downe in the margine . by all which it is verie apparant , that , albeit the holy ghost should haue purposely vsed any one of these hebrew words to expresse your pretended possession of diuels : yet could you not haue concluded from thence any such an essentiall inherencie of diuels in the bodies of men , as you would beare vs in hand . licanthropus . but , doth not the greeke word , which the septuagint vseth to expresse the word , iarash ; import so much ? orthodoxus . nothing lesse i assure you . for , from that word iarash : ariseth , orizo , and orixomai : which signifies , to bound , or determine the territories , and possessions of land . from thence also is deriued these following nownes : namely , orion , and orismos : which signifieth , a bondarie , a definition , or constitution . also , this word , exorizo , that is , to exterminate , or to disherite . also , exorismos : which betokenth an exile , or banishment . from whence also ariseth verie fitly , the inheriting , or dishinheriting : or rather ( if you please ) the possessing , and dispossessing of heirs . the gretians in like sort they vse another word , called cleronomia ; which signifies properly , an inheritance , or rule of possessions . briefly , albeit , the holy ghost ( in the new testament ) hath sundry words to set out the possession of things as appeareth by the places put downe in the margine : yet , could no one of them all haue fitted your turne , or possibly haue extended it selfe to this your pretended purpose . by all the premisses then , it is verie apparant , that , if the holy ghost had euer determined to establish your supposed essentiall possession of diuels : he wanted not proper and significant wordes to expresse his said purpose . albeit notwithstanding , if he had purposely put downe any one of these wordes either hebrew or greeke to import a possession vnto vs : yet woulde no one of them all ( in any congruent speech ) haue euer beene able to auouch that essentiall inherencie of diuels in the bodies of men , which your selfe woulde fondly conclude from our english translation , without any warrant at all from the originall text . lycanthropus . though none of the euangelistes haue precisely put downe in any one of those places , no such word at all , as may properly expresse the essentiall possession of spirits and diuels : perhaps yet , they haue some other word else equiualent therewith in sence . orthodoxus . perhaps no : and , without al peraduenture they haue not . for , the very word it selfe , which the holie ghost obserueth in euerie of those your quoted scriptures , is daemonizoménoi : which with all true interpretours , both latine , italian , french , and english , is ordinarily and vsually translated demoniakes : that is , men diuillished , i meane actually afflicted , tormented , or vexed with diuels . but no one of them all did euer translate it thus ; namely , men essentially possessed with diuels inherently in them . yea , this very word daemonizoménos , is not onely so translated , but , is so also vnderstood of the most iudiciall , and soundest diuines . for not any one of them all , do vnderstand the same of essentiall possessions : but , euery of them do take it to signifie onely , some such extraordinarie actual affliction , vexation , or torment , as satan himselfe ( by the speciall appointment of god ) doth effectiuely inflict vpon men for a time . if you haplie doe call the truth of that which i speake into question , let their seuerall writings be exactly considered , and then tell me , whether any one of them all do vnderstand by demoniakes , any such persons as are essentially possest with a diuell inherently in them , as your selfe very fondly imagine : and not such rather , as ( by the extremitie of those their actuall torments ) are become outragiouslie furious , cruell , and quite out of order . thus then , by all the premisses it is very apparant ( you see ) that , neither by a proper significant terme , nor by any other word else equiualent therewith , neither yet by the translations of learned interpretours , or the exquisite iudgement of soundest diuines , you may from those your quoted scriptures , ( in any possible or congruent order ) vndertake to conclude ( as you doe ) the essentiall possession of spirits and diuels : but , must necessarilie take them onelie for such demoniakes , or diuellished persons , as are actually afflicted , tormented , or vexed by satan . lycanthropus . why then shoulde the translatour so presumptuously put downe the word possession : if no such thing be apparant in all the originall ? orthodoxus . that there is no such matter there ( as your selfe supposeth ) you haue sufficiently heard before . neither did the translatour himselfe ( as it seemes ) intend any such essentiall possessions , but onely an actuall vexation by satan : howsoeuer he did to careleslie put downe the word possession : as a worde more familiar amongst vs. no surely , it is certaine , the euangelist himselfe , he neuer entended such essentiall possessions by the word daemonizoménoi : but onely an actuall affliction , vexation or torment . and therefore the other two euangelistes marke and luke ( reporting with mathewe , those selfesame stories , concerning the aforesaide demoniakes ) they vse not the worde possessed at all . but , those whom mathewe intituleth demoniackes , marke termeth , a man hauing an vncleane spirite : and luke , he saith there mette christ , a man who had a diuel a long time . making it a matter meerely indifferent , and alone in effect , to be a demoniacke , and to haue a diuel , or an vncleane spirite : as for the word possessed , they neuer vse it , neither is the same found throughout the originall , applyed to diuels . and vndoubtedlie , these words ( possession , or possessed ) being carelesly thrust into the texte hand ouer head by our english translators : is not the leaste occasion , that the whole world ( by a common receiued errour from hand to hand ) hath beene so vniuersallie possessed with manie grosse errours concerning the diuel his supposed possession in man. moreouer , whereas you boldely affirme , that the euangelist mathew , in euery place els , where like occasion is offered , doth vsuallie obserue the selfesame phrase ; that is not so . for ( speaking of the woman of canaans demoniacke daughter ) he saith not , haue mercy on me , for my daughter is pitifully possessed : but , my daughter is miserably vexed with a diuel . exorcistes . what then i pray you , doth your selfe vnderstand by the diuel his power of possession ? orthodoxus . by the diuel his power of possession , i vnderstand , that his tyrannical dominion which ( by a peculiar proprietie , according to the purpose of god ) he doth exercise ouer some speciall persons , in afflicting , tormenting , and tempting both inwardly , and outwardlie : so farforth especiallie , as his commission permittes him . philologus . giue me leaue ( good sir ) to interrupt you a little . for , either my wittes are wyld , or , lycanthropus and your selfe , haue both ( at vnwares ) concluded one and the selfesame thing , concerning the diuell his possession in man : surely , for my owne part , i perceiue in your speaches no difference at al. orthodoxus . if your wittes were wyld , you would then imagine , as the dronken man doth , that , what one thing soeuer you behold at a blush , were vndoubtedly twaine : whereas you rather conclude , that , two distinct matters , are but one and the same . and therefore , your wittes ( it should seeme ) are , rather worne to the stumps , then wyld : being vnable to discerne the difference betwene our two speches , the difference it selfe , being so apparantly euident . for , whereas lycanthropus verie confidentlie auoucheth a substantial entraunce of the diuel into man , as it were with force and armes , to conquere and keepe a possession : i ( deliuering briefelie my mind , concerning the diuel his possession in man ) spake onelie of his afflicting , tormenting , and vexing of man. howbeit , for further clearing the question , we must here distinquish the diuel his supposed possession , thus : namelie , it is either a real , or an actual possession . lycanthropus . what is the real possession ? orthodoxus . the reall possession , is supposed to be some essentiall , substantiall , or personall entrance of the diuell into man , for a more effectuall executing of that his tyrannicall force and violence vpon him . and , this supposed possession ( how incredible soeuer ) is thought to be twofold : namely , either a mentall , or corporall possession . lycanthropus . what meane you by mentall possession ? orthodoxus . some vnderstand thereby , that selfesame proprietie , right or dominion whereby the diuell doth really , and essentially enter into , and inherently dwell in the possessed mans minde , during the whole terme of that his tyrannicall dominion . now then , the matter of possession it selfe being thus farre discouered , i would gladly learne of lycāthropus , after what maner he imagineth the diuell to haue a possession in man ? whether really , or actually ? my meaning is , whether he holdeth the diuell to haue a personall possession in man : or , a possession rather , by some powerfull effecte . lycanthropus . i am confidently perswaded , that the diuell hath a verie reall , essentiall , substantiall , or corporall possession in those whatsoeuer , whom he fully possesseth . orthodoxus . i thought euen so : and therefore , was driuen to distinguish the supposed possession of diuels as i did . notwithstanding sith you so confidently ascribe vnto diuels such a reall and personall possession : doe tell me yet further , whether you hold , that the diuels do really and substantially enter into the minde alone , or into the bodie alone , or into the body and minde together ? exorcistes . sir , let me freely afoord my opinion ( i pray you ) concerning this speciall point . orhodoxus . speake freely , and spare not . exorcistes . i am verily perswaded , that the diuell ( if he haue any reall possession at all ) hath onely mental possession : my meaning is , that he doth substantially possesse the minde alone . orthodoxus . what is your reason ? exorcistes . my reason is this . seeing the minde it selfe , and it onely is that wherein motion consisteth , and seeing the bodie is but the mindes organon or instrument , hauing naturally in it selfe no motion at all , or , no further motion at most , then for those only actions wherein the said mind ( whose organon it is ) imployeth the same : it seemeth reasonable , that therefore , the diuell must really and substantially , first possesse the minde it selfe , or euer he can possibly bring the bodie , vnto any disordered actions , or , cause it to accomplish any his diuellish attempts . and , euen so the euangelist iohn , he expounds himselfe concerning the diuell his possessing of iudas . for , where he affirmeth that satan ( after the soppe ) did enter into iudas : that possession or entrance into him he sheweth before , to be nothing else in effect , but , a putting into iudas his hart , to betray his maister . demonstrating plainely vnto vs , that the diuell himselfe , did first enter substantially into iudas his hart or minde : before he could bring his bodie or toong to attempte the entended treason . orthodoxus . your plaine demonstration , doth plainely demonstrate the contrarie to that which you seeme to conclude : and the verie text which you quote , doth euen cut the throat of your childish opinion , or cabalisticall fantasie concerning satan his sopposed substantiall possession . for , seeing that satan ( in possessing iudas ) did onely but put the entended treason into iudas his hart : it doth plainely appeare , that , the diuell had in him no substantiall possession at all , but onely , an actuall , or powerfull possession . by which said powerfull possession , the diuell ( according to god his determinate councell ) did but actually suggest , and effectually thrust the intended treason into iudas his hart . besides that , if the diuell ( as your selfe , doth imagine ) must first , essentially enter into the minde of a man , before he can bring the body it selfe to accomplish any his enterprises : it followeth consequently , that euerie man then , is essentially possest of the diuell in his minde at the least , because euerie man ( more or lesse ) doth actually effect many diuelish actions . and thus you may see your reason is too too absurd , or rather no reason at all , to conclude the mentall possession of diuels . physiologus . sir , as your selfe haue plainely satisfied exorcistes his place of scripture , and therewithal fullie ouerthrowne his supposed mental possession : so , let me now answere i pray you , that very point of his argument , from whence ( though falslie ) he would seeme to inforce his dangerous inferrēce . thus he reasoneth . the bodie of man , is but a bare organon of the mind , to put onelie in action the mindes conceipte : therefore , the diuel must first conquere and fullie possesse the mind it selfe , before he can bring the bodie vnto anie disordered actions . this i suppose is his argument : and , from hence he would also implicatiuely conclude , that therefore , the diuel hath no power of him selfe , either to tempt , or torment anie man outwardlie in his bodie , before he hath first subdued and maistered his mind by a real possession . exorcistes . that in deed is my inferrence , and so i conclude . physiologus . this then i must tel you for trueth , that ( howsoeuer you seeme in showe ) you are nothing in substance : because neither is your inferrence sound , nor your conclusion currant . for , howsoeuer i do freelie confesse , there can be no actual accomplishment of the worke of sinne , before the mind it selfe ( being first conuict ) be made to consent yet doth it not follow , but that ( notwithstanding al this ) a man may outwardlie be tempted to sinne , and tormented also of satan , though inwardlie , the mind it selfe be neuer subdued . and , although it be vndoubtedlie true , that euerie man ( being tempted ) is inticed and drawen by his owne concupiscence , namely , by the concupiscible faculty of his proper mind : yet , this is also as certeinly true , namely , that , euen the concupiscible facultie also it selfe , is first set a worke by meanes of the phantasie , or interiour sensitiue power . which said sensitiue power ( receyuing an impression of such sensible things as are offred vnto her from the exteriour obiectes of the exteriour sences ) doth foorthwith set the concupiscible facultie a worke , and makes it to lust after those sensible things in conceipte . as for example , whensoeuer the diuel entendeth to worke mans mind to his mischeauous purpose , he first makes an assault vpon that which we cal the sensitiue facultie ; and ( by offring some deceaueable obiect vnto the exteriour senses ) endeuoureth to circumuent the sences them selues , and , so he bewitcheth the mind . and , euen after this sorte he seduced the eares , and the eies of euah her selfe : telling her confidentlie , they should knowe good and euil , making her also beleeue , that the forbidden fruite was fayre to behold , and thereby subdued her sensitiue facultie . and , because the delight of the exteriour senses , is to litle or no purpose without the desire of the mind : the diuel therefore proceedeth next to encounter with that which we cal the concupiscible facultie , namely , that , by which we are earnestlie alured to affect those sensible things , wherein the interiour sensitiue facultie so highlie delighteth . and hereupon also ( by a false perswasion of good ) he enticed euah to couet that fruite forbidden : and so conquered likewise , her concupiscible facultie . and , because it is to litle or no purpose at al , that , the concupiscible facultie ( being filthelie deceaued by a false perswasion of good ) should affect the tentation , vnles the vnderstanding also approue of the same : the diuel therefore , he laboureth next , to conquer that principall power of the mind , which we cal the intellectiue faculty . and , this also he endeuoureth to doe , by discrediting that selfesame truth wherupon the intellectiue facultie should fullie and finallie resolue it selfe , notwithstanding anie the forenamed deceaueable alurements from the sensitiue or concupiscible facultie arising against it . and , euen after this sort he also preuayled with euah : falsifying that infallible truth of god , which told her they should dy the death , & so ouercame her intellectiue facultie . and , because it is to litle or no purpose , though the sensitiue , the concupiscible , and intellectiue faculties also be seuerallie taynted , so long as the mind it selfe with a valorous power withstands the tentation : the diuel therefore , he laboreth lastlie , to leauie his vttermost force against that which we call the irascible facultie , that i meane , wherewith we should mightelie withstand anie his mischieuous purposes , according to the true direction of the intellectiue facultie it selfe . and therefore , this irascible facultie he eftsoones assaulteth afresh , by suggesting a false suspicion of some falslie supposed enuie or malice of god , in giuing that rule whereupon the vnderstanding relieth . and , euen by this selfe-same meanes , he cunningly circumuented our grandmother euah : telling her confidentlie , that god forbade them not to tast of that fruit , as being euill in it selfe , but , of a purposed malice to withhold them both from a more happie estate , and so , ( hauing fullie vanquished her irascible facultie ) he then forthwith effected the sinne to the full . thus then , by al the premisses it is verie apparant , that , those sundrie tentations wherewith satan assaulteth mens minds , they do ordinarily arise , first , from external alurements , and so proceede ( by degrees ) to the mind it selfe : and that therefore , we neede not imagine anie such mental possession for satan , before he can bring the bodie of man to those disordered actions , which tende to the full accomplishment of any his mischieuous purposes . for , by such mentall possession , he might truely be saide to tempt men rather by some appetible meanes , then by any suggesting maner at all : which were absurde to imagine , but verie ridiculous for any one to auouch . lycanthropus . this sets foorth the subtile proceedings of satan , in tempting men vnto sinne : but concludeth nothing against his mentall possession . orthodoxus . it fully concludes the point for which especially the same was propounded : namely , that satan he needeth not first to enter essentially into the possessed mans minde , before he can possiblie bring the bodie it selfe vnto his slauish subiection . and in verie deed , i see not to what purpose we should yeeld him any mentall possession at all ? lycanthropus . doe you confidently hold ; that the diuel hath no mentall possession in any ? orthododoxus . i holde this for an infallible truth ; namely , that the diuell doth not essentially enter into any mans minde . pneumatomachus . what reasons haue you for this your opinion ? orthodoxus . i haue manifold reasons to induce me vnto it . philologus . let vs heare your reasons i pray you ? orthodoxus . with verie good will. and for a plainer proceeding , i will first briefly put downe the reasons themselues : and then prosecute them at large as occasion is offred . lycanthropus . we like well your order : and therefore lay downe your reasons . orthodoxus . my reasons are these . . first , no such mentall possession may possiblie be prooued from the written word . the diuell himselfe , as also mans minde , are euerie of them both , intellectuall powers , created of god for other more speciall ends , then that supposed mentall possession : it being no purposed end of god apparantly reuealed in all the scriptures . they are both of them spirituall substances , the one not being ( by nature ) more subtile , more slender , or more thinne then the other , neither yet , of more capabilitie , or more apt to conteine then the other : whereby it might of that other be made the more capable . there is nothing in heauen or in hel of power to penetrate , or to enter into the spirits of men , saue onely the eternall creatour of spirits . by auouching the diuell to be inherently in the possessed mans minde , we doe fearefully derogate from the deitie of the holie ghost , and very dangerously darken the miraculous operations of that sacred spirite : whose peculiar office it is , by an vnspeakeable and admirable action , ( repletiuely ) to inhabite and dwell in our harts for euer . if the diuell doth essentially enter into the very substance it selfe of the possessed mans minde : then necessarily there must be , either a confusion of substances , which to hold were absurd , or else a rending and separation of substances at least , called properly a vacuum , which were follie to imagine , but madnes for any to auouch . if the euill angels ( in the execution of iudgements ) do enter essentially into any mans minde : then also the good angels ( in the execution of mercies ) they doe enter essentially into some mans minde . but the latter is false , and therefore also the first . if the minde be wholy in the whole body , and wholy also in euery part : also , if it alone be the first substantiall forme and acte of a naturall bodie : how then may the diuell be possiblie inherent . in the possessed mans minde , but either there must be a penetrating of spiritual dimensions , or two distinct substances togither at once in one and the selfesame subiect , or , two substantiall formes in one and the same naturall bodie at least : all which are absurd . if the diuell be essentially inherent in the possessed mans mind : then is he so , either dimensiuely , or repletiuely , or definitiuely at the least , or not at all . but not dimensiuely , for , so onely are corporall substances circumscribed in place : whereas the diuell , he is onely a spirituall essence , and therefore , not dimensiuely locall , as are corporall substances . neither can he be in the possessed mans minde repletiuely , for so onely is god , who onely is of infinite and incircumscriptible being : and therefore repletiuely filleth each place whatsoeuer , whereas the diuell is onely a finite and circumscriptible creature , comprehended after a sort , in one peculiar place . and therefore he must necessarily be in the possessed mans minde definitiuely , or not at all . which although it be so , yet can we not thereby conclude any substantiall inherencie , but a being there determinately , and in an onely conceite . lastly , if the possessed mans minde be essentially a place for the diuell : then is it , either a common place , and so capable of many substances together , or , a proper place , and so , absolutely able to circumscribe the diuell his essentiall being : for , a place is the circumscription of an essentiall substance . and then also the diuel , he must needes be a moueable bodie , yea and the possessed mans mind ( in that selfesame respect ) must also become an immoueable bodie : otherwaies , there would be a progresse in endlesnesse , which thing euer nature it selfe doth abhorre . or els , if neither a common , nor proper place , then necessarilie an imaginarie place , or no place , at al : which , though it be graunted , doth not conclude anie real possession . for , an imaginarie place , is only a place in conceite : and so , by consequence , the diuel he hath onelie in man an imaginarie possession . now then , al these the aforenamed reasons , doe make me to hold for infallible truth ; that the diuel doth neuer essentiallie enter into any mans minde . pneumatomachus . your reasons i assure you , they satisfie me to the full : but , what saith lycanthropus concerning this point ? lycanthropus i say and hold ( as before ) that the diuel ( in so manie at least as are subiected vnto him ) hath vndoubtedly an entire and absolute possession ; yea , euen in their verie mindes or hartes . orthodoxus . no such mental possession , may possibly be proued from the written worde . lycanthropus . yes , the very scripitures themselues they plainely auouch , that the diuel entreth and dwelleth in man : that he entred into the heart of iudas : that he filled ananiah his heart , and so forth . what other thing els may be collected from thence ; but , that the diuel hath really in man , a mental possession ? orthodoxus . you relie too much vpon the bare letter it selfe , and that is the onelie thing which deceaueth your iudgement . for , albeit the bare letter doth say that the diuel entreth into , and dwelleth in man : that he entred into iudas his heart , and filled ananiah his heart with guile : yet , that selfe same entrance , that dwelling , and that filling of the hart , must not be formally , but effectiuely vnderstood . as for example , the diuel ( in verie deed and in truth ) may truely be said to enter into the verie hart of a man : because , he powerfully suggesteth , and effectually worketh in mans minde , his purposed mischiefes . againe , the diuell may truely be said to dwell in the hart , because , by the efficacie of his working power , he holdeth mans mind as a captiuated prisoner at his owne will and pleasure . euen as also , the lord , he is said likewise to dwell in our harts by faith : not that he essentially inhabiteth there , but , by reason of the effectual working of his mightie power . lycanthropus . you may expound at your pleasure : but i verily beleeue that the diuell hath essentially in some , a mental possession . orthodoxus . are not the diuels , as also mens mindes , intellectuall powers , created of god for other speciall purposes , then that which your selfe doth imagine ? prooue by the worde that the lord in creating of them , did euer propound to himselfe such a mentall possession , then you say something vnto it . philologus . notwithstanding all this , if the diuell hath in man any reall possession at all : me thinks then , because he is a spirit , he should first really possesse the spirit of man. orthodoxus . the diuel i confesse is a spirit , & therfore he principally affecteth mans spirit : and yet doth it not follow , that therefore , he substantially entreth into the spirit of man , neither is there anie sence in such sequel . for the diuell himselfe , as also mans spirit were either of them both created of god ; and therefore , not vncreate , but created spirits of god. neither is the one by nature , more subtile , more slender , or more thinne then the other : neither yet , of more capabilitie , or more apt to containe then the other , whereby it might of that other be made the more capable , as was shewed before . no surely that is a propertie , onely peculiar to the diuine substance it selfe . neither is any thing else in heauen or in hell , of power to penetrate , or to enter into either an humane , or angelicall spirit , but , that onely eternall spirit , & almightie creatour of all things of whom it is truly affirmed , that he alone searcheth out , trieth , vnderstandeth , and knoweth the minds of all men . moreouer , if the diuell doth substantially enter into , and really possesse the minde of a man : then , what difference concerning that point , betweene the holie ghost and the diuell ? or howe is the deitie of the holy ghost himselfe , by such vnspeakeable , or admirable action made apparant vnto vs ? for , euen therefore is the holie ghost declared to be true god : because he is able repletiuely and by speciall operation , to dwell in mans spirit for euer , according to the testimonie of our sauiour saying , he dwelleth with you , and shall be in you . by all which it is very apparant , that ( vnles you dare deifie the diuel , & make him matchable with god himselfe in diuine essence , operation , & knowledge ) you cannot , nor may not affirme , that the diuel doth substantially possesse & inhabite the mindes of men . philologus . nay sir , i am i assure you , so sarre of from , either deifying the diuell , or making him in essence , operation , or knowledge anie waies matcheable with god : as i had rather vtterly to denie him all manner of possession , then auouch any thing at all that may import such an inferrence . lycanthropus . well yet , i cannot be perswaded , but , that the diuell hath a mentall possession in some respect . orthodoxus . he hath so indeed . otherwaies , it were to little or no purpose for him to deale with the bodie : vnlesse he could therewithall accomplish ( in some sort ) the mindes consent . howbeit , that the diuell doth substantially possesse the minde , can neuer be proued : and the contrary , by me hath been plainly declared . notwithstanding , i do freely confesse , that the diuell hath an actuall , or powerfull possession concerning mans minde : so far foorth especially , as tendes to the effectuall tormenting and tempting thereof , other possession he hath none at all , as shall be shewed hereafter . whereas therefore , the diuell is said to enter into , or to possesse the minde of a man ; that is to be vnderstood , onely according to his effectuall working with the bodie it selfe . and , in this selfe same respect , the possessed mans minde may truely be said to be silde with the diuell ; as the drunkards are saide to be filled with wine . for , the verie substance of the wine doth not substantially enter into the verie substance it selfe of the drunken mans minde , because , then there would be a violent rending and separation of substances , as was shewed before : but onely the fuming efficacie or power of the wine , ( binding the vaines and sinnewes , and stopping vp the secret passages of the vitall spirits ) is that which oppresseth the minde it selfe , being peculiarly seated in her proper place . the verie selfe same thing may be said , concerning the diuell his mentall possession . for , the diuell himselfe ( touching his essentiall being ) doth nor essentially enter into the verie essence it selfe of the possessed mans minde , because , then there would be a penetrating of spirituall dimensions , and so , two distinct substances should be ( together and at at once ) in one and the selfe same place , which were absurd to affirme , as was shewed before : but , the diuell ( by his onely effectual power ) tormenting and tempting the sensible parts of man , doth , so mightily disorder the sensitiue faculties , and so malitiously forestall the true notions and passages to a found vnderstanding , as euen the minde it selfe , it cannot but be maruellously distracted , during the whole terme of that his tyrannicall dominion . and this is all in effect , that i yet see or can say concerning the diuel his mental possession . philologus . this sir , is enough i assure you , and that which doth satisfie me to the full : but what sayth lycanthropus concerning this point ? lycanthropus . howsoeuer you seeme to be satisfied , me thinke yet in all reason , that the diuel should haue essentiallie in some , a mentall possession . physiologus . sith you relie so much vpon natural reason , go to lycanthropus , let me argue this point to the ful ? lycanthropus . take leaue , and argue as pleaseth your selfe . physiologus . you remember ( i hope ) how maister orthodoxus hath sufficiently showed before , that angels and diuels are substantiall creatures , and not any phantastical imaginations , as was handled at large in our former discourse concerning that point . lycanthropus . i remember it well : and doe truelie beleeue the same to be so . physiologus . wel then , sith yow hold spirites and diuels for substantiall creatures : do now tel me whether you take them for spiritual , or corporal substances ? lycanthropus . i know not what substances they are , whether spirituall or corporall : diuels i am certein they be , verie pestilent diuels : yea , such dangerous diuels as vndoubtedly haue a reall possession in man. physiologus . if you dare credit the scriptures , i will tell you god willing , what creatures they are . lycanthropus . i credit the scriptures : or else it were shame . physiologus . this then i auouch vnto you for certaine , that angels and diuels are spirits by nature : and angels by office . that they are not creators , but creatures created by god. neither did they all issue out of one , as all men by propagation were procreated from adam : but were all ioyntly togither , and foorthwith created . neither is one in another ( as in the trinitie , the father is in the sonne , and the holy ghost in both ) for then they should be of one and the selfe same substance : whereas they are onely of like substance , one to another . albeit , they were created i confesse , in a most absolute estate of substance , but yet , onely created . for , there is not one of them an infant , a yoong one , or an olde one : neither come they to perfection by little and little , or growe vp by nutriment and exercise : but , do continually retaine that selfe same estate of subsistance which they euer enioyed from their first creation . by this then you see what creatures they are . lycanthropus . this prooues them essentiall creatures , which was prooued before : howeit , i haue nothing as yet , from the sacred scriptures , concerning their peculiar substance . physiologus . yes , i auouched them to be by nature , essentiall spirits . and this i say further , that angels and diuels are immortall and spirituall substances . that they are so , it is apparant in sundrie places of scripture . i will saith the diuell , be a lying spirite in the mouth of achab his prophets , againe , christ cast out an vncleane spirit . againe , the vncleane spirit walketh through drie places . againe , he taketh to him seuen other spirits . againe , we wrestle not against flesh and bloud , but against spirituall wickednesses , and so foorth . all these , and sundrie such places doe demonstrate vnto vs the truth of this matter . now then , i reason thus . the scriptures deliuer vnto vs , not corporall , but spirituall diuels : therefore , diuels are not corporall , but spirituall substances . i folow it thus . bodies and spirits are opposed the one to the other : therefore they cannot possiblie be one and the same , for , as a bodie is not a spirit : so , neither is a spirit , a bodie , because a spirit hath not flesh and bones as a bodie hath . lycanthropus . this i hold for an infallible truth . physiologus . you acknowledge ( you say ) the diuels to be spirituall substances . well , goe to then , tell me whether you holde them not likewise for finite creatures : and therefore also , circumscriptible and locall ? lycanthropus . i doe : for none but god alone can be infinite and incircumscriptible . physiologus . seeing you doe freely confesse the diuels to be spiritual substances , finite , and locall , before we come to speake of their possession or placing , doe tell me : whether you take not that mans minde , into the which ( as you saie ) he doth really enter , to be for the time of his present possession , the very receptacle or place , that circumscribeth the diuell : and , whether the diuell also himselfe ( concerning his essence ) be not for that time , wholy , and substantiallie comprehended therein ? lycanthropus . yes , the verie minde it selfe ( for that present possession ) must needes be the receptacle wherein the diuell is wholie , and substantially conteined . philologus . fie , fie lycanthropus , this is too too absurd . for by this meanes you make the minde of a man to be greater in muchnes , in substance , or essentiall being , then the spirite of the diuell : else , howe should the diuell be possiblie comprehended therein ? sith that which is lesse , can at no hand include or containe the greater . lycanthropus . nay , that is no necessarie sequel : because , the diuell for that present , may contract , diminish , or lessen his substantiall being . physiologus . this your imagined ( may do ) can conclude no certeintie of doing at all . neither do we dispute what the diuell either may , or is able to doe : but what in deed , and in truth he doth truelie accomplish . howbeit , to vse fewe words in a long matter , and plaine termes in a doubtfull case , this i auouch for truth ; that the diuell neither can contract , nor possibly may diminish his substantiall being at all . for , as he is a spirituall creature , created for vengeance : so hath he for that selfesame respect , an essence and forme especially proper vnto himselfe alone , yea , and the same so peculiarly appointed vnto him , as he himselfe cannot possibly augment , diminish , or any waies alter the same , but must needs be contented therewith , as with that which the onely wise god hath in wisedome especially ordeined and assigned vnto him : yea , euen as peculiarly , as he hath appointed to euery of vs our proper substances , without any power at all to alter the same . lycanthropus . tush , let mans mind be what may be , whether bigger , or lesse in proportion then the spirite of the diuel , i passe not a pinne : this i constantlie hold , that the same is the verie receptacle or place of abode for the diuel , during al the whole time of his real possession . physiologus . sith you wil needes haue mans mind the verie habitacle or place for the diuel his real possession : go to then , tel me what kind of place you hold it to be ? whether do you take it to be a common , or proper place ? lycanthropus . what meane you by a common place ? physiologus . that , wherein manie substances are , or may be at one and the selfesame time . such as is the heauen , the earth , a temple , an house and such like : al which may truelie be saied to be common places , for that , manie substances may ioyntlie be placed in them al at once . as for example . some thing may truely be said to be conteined within the celestiall firmament , because it is in the fier : in the fier , because it is in the ayre : and in the ayre also , because it is in the earth . for , al and euerie of these , at one and the selfesame time are ioyntlie comprehended with in the firmament , or cope of heauen . lycanthropus . then , i doe hold mans mind for no common ; but , the diuel his peculiar place of abode for the present . physiologus . if you hold mans mind for the diuel his peculiar place , then must his said mind be able , absolutelie and fully to circumscribe the diuel his essential being . for , a place is the circumscription of an essential substance . and , by this you may plainelie perceiue , how ( at vnwares ) you are grosely ouertakē with that palpable absurditie , which phylologus ( not long since ) enforced vpon you . namelie , that the mind of man ( it being as you falslie suppose , the peculiar place of the diuel ) must necessarilie ( if so we may speake ) be larger in muchnes and proportion , then the spirite of the diuel . for , howsoeuer , neither spirites nor diuels ( they being no corporal substances stretched out by dimensions , or by anie massie huge matter ) may truely be said to be in a place commensuratiuelie , or dimensiuelie : notwithstanding al this , both spirites and diuels ( they being finite and circumscriptible substances ) may truelie be said to be in a place definitiuelie , or determinatelie . spirites therefore and diuels , being ( as your selfe doth suppose ) definitiuelie , ( though not dimensiuelie ) in the possessed mans mind : his said mind ( concerning the essential being thereof ) must determinately and definitiuely exceede in proportion and muchnes , the spirit of the diuell . howbeit , sith ( in anie case ) you will needes make the possessed mans mind , the peculiar place of the diuel for the present : do tel me i pray you , whether you accompt his said mind , to be a verie corporal , or onelie an imaginarie place ? lycanthropus . euen , a verie corporal place for the present . physiologus . if you accompt the possessed mans mind , a verie corporal place of the diuel : the diuel then him selfe , he must needes be a moueable bodie : because , a corporal place is that wherein a moueable bodie both moueth , and ceaseth to moue . howbeit , the diuel ( you haue heard ) he is onelie a spiritual essence , and no moueable body : and therfore , it is very absurde you should affirme the possessed mans mind to be a corporal place for the diuel . and , that ( which is much more absurd ) the possessed mans mind it selfe ( it being properlie in perpetual motion ) should ( by this meanes ) be made also an immoueable bodie : sith it is one special condition of a corporal place , to be of it selfe immoueable . because , a corporal place is none other thing els , but the interiour superficies of a bodie , contayning the thing placed therein : and the superficies is onelie an accident in the predicament of quantitie . howbeit accidents ( we know ) they are not moued of them selues , or by their proper motion : but onlie by accident . i meane , by the motion of some other : namely , by that selfesame subiected moueable bodie , whereunto it is peculiarly and properly inherent . otherwaies , if a corporall place should ( by any locall motion ) be mooued of it selfe , then , of that selfesame mooueable place , there must needs be another place : because , whatsoeuer is mooued of it selfe , the same is mooued in a place . and so , by consequence , there would be a progresse in endlesnes : which thing euen nature it selfe doth abhorre . by all the premises then , you may plainely perceiue , how grosse and absurd a thing it is , for your selfe to auouch that the possessed mans mind should be for the present , the corporall place of the diuel : and therefore , you are necessarily enforced to make it an imaginarie place , or no place at all . lycanthropus . what meane you by an imaginarie place ? physiologus . that selfe same receptacle , wherein any thing is vnderstood to be imaginarily or spiritually , and not dimensiuely or corporally . as for example : angels , spirits , diuels , soules seperate from bodies , as also immateriall accidents : all these we imagine to be in a place , whereas yet , they occupie no corporall place , neither doe they supplie or fulfill any place at all . lycanthropus . an imaginarie place then , i perceiue by your speech , is ( in deed and in truth ) no place at all . nay sir , i may at no hande auouch the possessed mans minde to be but an imaginarie place of the diuell : for , so should i vtterly ouerthrow his reall , and substantiall being in man. physiologus . and yet , euen such a place you must assigne him you see , concerning his reall possession in man , or no place at all . for , besides those corporall places which we handled euen now , there is ordinarilie and naturally no place to be found . lycanthropus . why then do the scriptures auouch in plaine termes , that , the diuell entreth and dwelleth in man : if he haue in man , no substantiall or reall possession ? physiologus . the meaning of those termes woulde be easily vnderstood , if you were once throughly acquainted with that ordinarie doctrine which respecteth those three maner of waies whereby any thing is saide to be in a place . lycanthropus . what manner of waies are those ? physiologus . first , the manner of corporall substances , is to be in a place circumscriptiuely , commensuratiuely , dimensiuely , or locally : that is , euen so , and in such sort , as the interiour superficies , or parts of the place containing , doe yeeld place to the magnitude , or exteriour parts of the thing placed therein . secondly , the manner of spirituall substances , is to be in a place imaginarily , determinately , or definitiuely . for , although spirituall essences are no corporall matters stretched out by dimensions : yet notwithstanding ( being finite and circumscriptible substances ) they may determinately or definitiuely , and by proprietie of substance , be saide to be so in a place , as , for that selfesame instant they cannot possibly be said to be any where else . because , one finite substance situate in sundrie and diuers places at once : cannot be one and the same . thirdly , and lastly , the maner of god his being alone , is to be in euerie place indefinitiuely , repletiuely , or replenishingly . both , because his almightie power is euerie where effectually working : and for that also his diuine essence or substance is at all times , and for euer , in euery place present . now then , by all the premisses you may plainly perceiue , after what maner of sort the diuel ( if any at al ) hath a possession or place in man. not circumscriptiuely , commensuratiuely , dimensiuely , not locally : for , that manner of placing appertaineth especially to corporall substances , and the diuell hath onely a spirituall essence . neither yet indefinitiuely , repletiuely , or replenishingly : for that , manner of placing doth properly and peculiarly belong vnto god , who is onely of an infinite and incomprehensible being , whereas the diuell is a finite and circumscriptible creature . and therefore the diuell himselfe ( consisting of a circumscriptible and finite substance ) must needes be but determinately or definitiuely in one only place at once : and so , by consequence must haue onely an imaginarie possession , or place in man , and not any substantiall possession in him at all . physiologus . lycanthropus ? so farre as i can perceiue , this our conceited opinion concerning the supposed mentall possession of diuels , will fall flat to the ground . lycanthropus . i feare me euen so . howbeit , good master orthodoxus , let me aske you this question . if it be true indeed , that diuels do not essentially enter into the possessed mens mindes : howe then shoulde they possibly hurt them ? orthodoxus . i will answere this question , by asking you another thus . if it be certeinly true , that good angels doe not essentially enter into godly mens mindes ; how then should they possiblie helpe them ? lycanthropus . i know not what to answere i assure you . orthodoxus . i thinke euen so : and yet the reason of both , is one , and the same . for howsoeuer the good and euill angels , doe propound to themselues quite contrarie ends in all their operations : yet , their manner of working is alwaies alike . namely , whether they helpe vs , or hurt vs , they doe euermore worke after an inuisible , insensible , and spirituall manner . now then , that good angels doe vndoubtedly helpe men , it is apparantly euident : for they are all ministring spirits : sent foorth for their sakes who shall bee heires of saluation . that abraham , isaak , iaacob , israel , the virgin marie , and many others were sundrie waies succoured by angels , the scriptures record : but , that the angels entred substantially into the mindes of any one whom they helped , is no where to be found . neither is it to be doubted at all , but that the lord god as largely imploieth the ministerie of good angels in comforting the godly , by the manifestation of his mercies : as he vseth the ministerie of euill angels in afflicting the vngodly , by the declaration of his iustice . and yet can it not be found throughout all the whole bible , that the lord euer helped any one of the godly , by the ministerie of his good angels essentially entring into their mindes : and therefore it were meere madnes to imagine that he should afflict anie the vngodlie , by the ministerie of euill angels , really and substantially inherent in their mindes . verie true it is , that the almightie creatour of spirits , he being onely of power to penetrate the spirits of men and of angels , can , and doth himselfe , inwardly comfort the godlie , euen in that selfesame eternall loue wherewith he created them all , and in whom alone they do liue , mooue , and haue also their being : but that therefore , any his angels should be also inuested with such an absolute internall power of helping or hurting , through an essentiall entring into the verie harts and mindes of his people , that may iustly be doubted , the same being no where reuealed vnto vs throughout the scriptures . lycanthropus . yes , augustine verie flatlie affirmeth that the good angels of god ( so oft as they are willing to help and to comfort the godlie ) they do essentiallie mingle then selues with their minds . and , this also he proueth from zacharie , saying , the angel that spake in me . which argueth plainelie , that , the good angel was reallie in zacharie : els , how should he speake in him at al ? orthodoxus . augustine he affirmeth no such thing for certeine : but onelie supposeth it so . whereupon it is euident , that , this your affirmation , being builded vpon bare supposals , supposeth no certeintie in that which you say . and as for the place of zacharie , your augustine i assure you , he doth ouer curiouslie vnfold the perspicious manner of speaking among the hebrews them selues : who eftsoones for , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say in me , do translate it mecum , or ad me : that is , with me , or to me . and therefore , for the angel that spake in me , they read it thus , the angel that spake with me , or to me . howbeit , ignorance in the hehrewe toong , hath caused manie of the old fathers verie fowlie to erre , and to decline from the true sence of the scriptures . lycanthropus . if it be in the original , thus , the angel that spake in me : why translate you it thus , the angel that spake with me , or to me ? orthodoxus . because , as wel the elegancy , as the propriety of the language it selfe must be dulie respected . although yet , such a prouident respect must be vsed in both , as the true sense and purpose of the place ( according to the proportion of faith ) be warelie and wiselie obserued . otherwise , if you so stricktlie relie on the letter , how then vnderstand you the apostle paul , speaking thus ? you seeke experience of christ , that speaketh in mee . dare you auouch that christ spake euer essentiallie in the person of paul ? or , spake he not rather ministeriallie in him ? and therefore , whereas the apostle saith , you seeke experience of christ who speaketh in me : that must be expounded thus , of christ , who speaketh by me , or thorough me . so then , by this you may plainelie perceiue , that , augustine ( from that place of zacharie , ) hath litle or no helpe to support your idle supposal . and , to the end you may the better consider how authentically he auoucheth that vncertaine conceit : it shall not be amisse to answere augustine , by augustine himselfe , both in the very same booke and else where besides . wherein he flatly affirmeth , that , the angels do outwardly helpe vs by certaine visible apparitions or sights which they propose & offer before our eies . those selfesame apparitions hauing not onely an apt resemblance of naturall bodies : but which also are subiected vnder their angelicall auctoritie and power . thus the , augustine ( you see ) is so variable in himselfe concerning this point : as , no certaintie can be concluded of that which he speakes . lycanthropus . by this one shift you may easily shift ouer what truth soeuer the holy fathers affirme . ort●odoxus . i neuer yet sought to shake of any truth by shifts . neither doe i preiudice augustine , or any of the fathers , by viewing , and reiecting their variable opinions : for so augustine ( in his latter retractions ) oft times reiecteth himselfe . and , howsoeuer augustine , or your selfe doe dreame in this point , very certaine i am ( as was shewed before ) that the good angels of god ( in their orderly execution of any peculiar office appointed by god ) were neuer essentially mingled with the minds of the godly . no verely , but , in all their ambassages they doe , either manifest themselues by seeing and hearing , or , assist vs eftsoones by some other sensible meanes : howbeit , they at no hand do helpe vs by any reall commixture of their proper substances together with ours . no , that god of order , who ordereth all things in number , in waight , and in measure , hauing decreed no such course at all : would at no hand permit such confusion of substances , nor endure such shamefull disorder among anie his creatures in heauen , or in earth . lycanthropus . tell me then , by what meanes they do hurt men ? orthodoxus . not by any essentiall possession , or reall commixture of themselues with mens mindes : but , by that selfesame effectuall power , which euen now worketh mightily in the disobedient children . by the efficacie also of which working power , they become lying spirites in the mouthes of false prophets : they worke lying woonders , in all deceiueablenes of vnrighteousnes : they buffet mens mindes with fearefull tentations : they endeuour to sifte , and to winnowe mens soules as men winnow wheate : they circumuent them with wiles : they make men vncleane : they possesse them by deafenes , they strike them with blindenes : they subdue them through dumbnes : they ouercome them by lamenesse : yea , and euen binde them as it were with diseases , a long time togither . brieflie , the diuel hauing power ouer death , by the efficacie of that power , he doth vexe and torment men within , and without ; compassing ouer the earth ; & running like a ramping & roaring lyon , continually about to deuoure . lycanthropus . yea , but how should they possiblie either hurt or deuoure ; hauing in men no reall possession ? orthodoxus . you do ouer-grosly conceiue of the matter ; and with as good reason might aske me , howe an enimie should possiblie hurt the captaine which keepeth an hold : he hauing in the saide captaine , no reall possession ? howbeit , this ( me thinke ) you might know by experience , that , notwithstanding the want of reall possession , the enimie may many waies hurt the said captaine : as , by giuing him bribes to betray the hold : by assaulting , by battring , by undermyning , by pyning , by wounding , yea , and by slaying some of his souldiers before his face . all these , and many moe annoiances , the enimie may offer the captaine , though not essentially inherent in the captaine himselfe : yea , and by the dispatching of these , he cannot choose but vexe and torment the captaine himselfe , euen as if he had really and substantially possessed his person . after the selfe-same maner dealeth satan , with such as he is said to possesse , for , albeit he doth not substantially enter into the possessed mans minde , which is as it were a grand-captaine ouer the bodie : yet for all this , the diuell , that sworne aduersarie of man , by deuising , procuring , applying , and by ministring many strange sicknesses , diseases , and deathes to the bodie , he doth no lesse violently vexe and torment the minde it selfe , then if he were essentially entred therein . yea , and all these the forenamed annoiances he effecteth at his owne will and pleasure . partly , for that he is of long experience in mischief ; hauing bin a practitioner therein , from the beginning of the world . partly thorough a more easie maner of knowing things , he being very sharpe sighted , & throughly acute : not needing those meanes which earthlie men neede , to vnderstand , and to find forth the natures , effects , and causes of things . and partlie also , by reason of the excellencie of their proper nature , they being most speedelie caried from place to place : being of infinite power in comparison of vs : and being also of such an exquisite knowledge , as , eftsoones they vndertake ( by obseruing euents , and by conferring of causes ) to coniecture the timelie successe of manie their mischeiuous enterprises . by al the premisses then , it is verie apparant , that the diuel , he hath such an effectuall power permitted vnto him , as he needes not essentiallie enter mans mind , to accomplish any his diuellish enterprises . lycanthropus . if diuels enter not essentiallie into the possessed mans mind : how should they possiblie encline , or bow his saied mind to their purpose ? orthodoxus . touching the enclining of mindes , if we speake herein according to truth , god alone is properlie said to worke in the minds of men , and to encline their wils which waies he please : although yet , spirites and diuels , they may also be considered as helpers herein , howbeit such helpers no doubt , as doe rather moue by external reasons , then encline at al by internal actions . and euen so , the lying spirite , in the mouth of ahab his prophets : was after a sort , an helper to god. concerning therefore the enclining of minds , we must here distinguish betweene the interiour efficient , who onlie is god : and the exteriour agent , namelie , spirites and diuels . againe , the meanes whereby the exteriour agent doth worke , is twofold . the first is the external obiect of the mind , it being apprehended of the vnderstanding for good , and effectuallie offered also vnto the wil. for , euerie facultie of the mind , is especiallie moued by his proper obiect : not only offered , but apprehended also effectually . the other external meanes enclining the mind , is seated in those affections and passions that are placed in the sensitiue appetite , namely , lust , anger , loue , and such like , by which also , the wil ( after a sort ) is inclined to something . now then , spirites and diuels they are able by external obiects , to stirre vp affections and passions in the sensitiue appetite . howbeit , not simplie and absolutelie as god , who is said to haue the hearts of kings in his hand , and who also is able alone , to encline mans wil effectuallie , to whatsoeuer he please : but , after a sort , and so far forth also , as they by external reasons are able ( like councellours ) to perswade the wil vnto something . for , they cannot possiblie compel the wil , the same ( by nature ) reiecting al maner of compulsion : although yet , ( by perswading and alluring ) they may ( after a sort ) be saied to encline and to moue the mind . now then this their enclining , you see it consists not in anie essentiall possession , but onely in an effectuall operation , whereof we wil discourse to the ful , when we come to entreate of actual possession . in the meane time , do now cease for shame to auouch any longer the mental possession of diuels . lycanthropus . wel sir , howsoeuer you denie the mental possession of diuels : i doubt not but they may haue a corporall possession in men ? orthodoxus . this point will require a large discourse . and therefore let vs here giue ouer a time till after our supper : and then ( if you please ) we will conferre thereof for an hower or two . physiologus . your motion is good : and we willingly yeeld . orthodoxus . then let vs in gods name , arise and depart , to my house to a schollers repast . philologus . the lord be blessed , for that which he sends . lycanthropus . we will willingly attend vpon you . the end of the second dialogue . the third dialogue . the argvment . whether spirits and diuels do essentially enter into the possessed mans bodie ? and whether , for that purpose , they haue peculiar to themselues , true naturall bodies ? the speakers names . philologvs . lycanthropvs . pnevmatom'achvs . physiologvs . orthodoxvs . exorcistes . orthodoxus . hauing seated our selues in order , i would very willingly know what it is that lycanthropus requireth-concerning the corporall possession of diuels . physiologus . good sir , he is old enough to expresse his owne minde : let him therefore speake for himselfe . lycanthropus . yea sir , i am of age i hope , to tell my owne tale : howsoeuer , i meane not to make you my proctor . physiologus . if you would , i were like to speake verie sparingly in so badde a cause ; vnlesse you could haply corrupt my conscience with a left-handed bribe . lycanthropus . howsoeuer your selfe may haply stand in some neede of a proctorly bribe : my cause , it standes in no neede of bribe-pursing proctor . orthodoxus . i like not these girding quippes : for howsoeuer they demonstrate some sharpenesse of witte : they argue much want of a charitable patience : besides that , they are nothing to the purpose we come for : and therefore good lycanthropus , goe directly to worke , and tell me what you desire to know , concerning the corporall possession of spirits and diuels . lycanthropus . my desire is to know , whether spirits and diuels do essentially enter into the bodies of men ? orthodoxus . for answere hereunto , it shall not be greatly amisse , first , to shew what the corporall possession of diuels is supposed to be : and then next , to declare mine owne opinion concerning that point . lycanthropus . what i pray you , is the corporall possession ? orthodoxus . it is that whereby the diuell is supposed of some , euen really and essentially to enter into , and substantially , and inherently to dwell in the possessed mans bodie : during the whole terme of that his tyrannicall dominion ouer the man , whom he , so really , and personally possesseth . lycanthropus . this supposed possession of diuels , i suppose is vndoubtedly sound : but what is your owne opinion cōcerning this point . orthodoxus . my opinion is this : namely , that the diuels neuer had anie such reall possession in men : but onely an actuall possession . lycanthropus . conclude you then , that the diuels haue in men , no corporall possession at all ? orthodoxus . if by corporall possession , you doe meane , that the diuels essentially enter into , and inherently dwel in the possessed mans bodie : i see then , no reason at all , but , that i may boldly conclude it . neither do i perceiue , how your selfe should euer be able to contradict the infallible truth thereof . for verie certeine i am , that no such essentiall possession ; is any where extant in all the bible . lycanthropus . oh , yes sir , in euery place of the bible almost , especially there , where those matters are handled : it is said , the diuels entred into them : that they enter in , and dwell there : that christ charged the diuell to come out of the childe , and to enter no more into him and so foorth . all which places doe plainly demonstrate , that the diuels haue really , a corporall possession in men at the least . orthodoxus . i see no such matter , demonstrated frō any of those places . lycanthropus . no doe ? what i pray you can be more plaine then this ? come out , and enter no more into him . is there not a most plaine opposition betweene entring into : and going out from ? and , are not the words in the originall : and enter no more into him ? what can be more plaine i beseech you ? orthodoxus . that there is an apparant opposition betweene entring into , and going out from , i freely confesse , the words also in the originall i plainely approoue : although yet , i graunt from thence no reall possession . else , how vnderstand you this place in the apocalypse : where the lord saith , and i will enter in vnto him . what now ? because the holy ghost there vseth the verie selfesame word of entring into : must we therefore thus grossely imagine , that the lord god , he also essentially entreth into the harts of so many as open vnto him by faith and repentance ? that were too too absurde . also , where it is said , that , after iudas receiued the soppe , then satan entred into him . albeit , the verie selfesame word of entring into , be vsed here also , yet may we at no hand conclude , that therefore , the diuell had in him an essential possession : no , for the holy ghost else where doth otherwaies expound himselfe , saying , that the diuel had now darted , or thrust into iudas his hart to betray his maister . making the entring of the diuell into iudas his hart , to be nothing else but a suggesting , or thrusting of the entended treason into him , as was shewed before . whereupon , it is verie apparant you see , that , this going out , and this entring in of the diuel , may not so grossely be vnderstood of any real or substantiall possession : but onely of an effectual , and powerful operation . lycanthropus . nay sir by your patience there is more to be vnderstoode therein ; then onely an effectual operation . for , the euangelist saith thus : and , entring in , they do dwel there . now then , dwelling in a place ; you know it doth not onely presuppose an essentiall entrance into that selfesame place : but , concludeth withall , a real possession there , where the partie possessing doth really inhabite . orthododoxus . howsoeuer you insist vpon the bare words of entring , and dwelling : yet , no real possession , but onely , an effectual operation must be vnderstood thereby . otherwaies , what thinke you of this place , where our sauiour saith . if any man loue me , he wil keepe my word , and my father wil loue him : and we wil come vnto him , and dwel with him . now then , to vse your owne reason , dwelling in a place you know , it doth not onely presuppose an essential entrance into that selfesame place : but concludeth withall , a real possession there , where the partie possessing doth really inhabite . and so , by consequence , if we strictly tye our selues vnto words : then , the father , and the sonne both do really and essentially inhabite in the harts of so many as obserue the word , which , how absurd it is to auouch , your selfe may consider . besides that , if you so strictly doe tye your selfe to the obseruation of words : how vnderstand you this scripture ? the good spirit of the lord departed from saul : and , an euil spirit of the lord came vpon him . would you haue vs to imagine fromhence : that king saul himselfe was really possest with an euill spirit , or a diuel ? lycanthropus . yea , what other thing else ? orthodoxus . then may we by the same reason conclude , that saul also before that time , was really possest with the good spirit of god. for , when samuel annointed him king it was said in like sort , that the spirit of the lord should come vpon him : againe , that the spirit of the lord it came vpon saul . yea , then may we likewise conclude that dauid also himselfe , he was really possest with the good spirit of god : for it is said , that after dauid was annointed , the spirit of the lord came vpon him . now then , tell me i pray you , whether you thinke that saul and dauid were really possest with the good spirit of god : and that the spirit did essentially enter into them ? lycanthropus . i vnderstand it euen so , i assure you . orthodoxus . why man ( besides the absurditie arising thence ) the verie letter it selfe importeth a quite contrarie sence to that which you seeme to insert . for , the wordes of the text are not thus , the spirit of the lord entred into them : but , the spirit of the lord came vpon them both . howbeit , whether it had beene , the spirit of the lord entred into them , or came vpon them , it is al one in effect : and may in no wise , be vnderstood of anie essential possession , but of an effectual operation of that spirit of god , whether good or euil . for , in euerie of those places , the word , in the original , is tsalac . which ierome translates , leaped vpon them : lyra , he hath , entred forciblie vpon them : pagnine , he hath , rested vpon them : tremellius , he hath , rushing vpon them : montanus , he hath , prospered vpon them . none of al these , howsoeuer they differ in termes : they dreame not you see , of anie real possession at al. yea , and the word tsalac also it selfe ( if we respect the natiue signification ) is properlie to be translated thus . the spirit of the lord preuailed , had prosperous successe , did happelie proceede , or prospered greatlie in saul , and in dauid : al which , hath relation to the efficacie , and not to the essence of the spirit at all . otherwise , if notwithstanding al this , your selfe wil needes vnderstand in that place an essential entrance , or real possession : the grosse absurditie thereof may more plainlie appeare , by the conference of this one , with some other places of scripture , where the selfesame word is also in vse . as first , where eleazar saith vnto laban , hinder you me not : sith the lord bath prospered my iourney . would you expound it thus , hinder me not : sith the lord hath caused my iorney , verie really , and essentially to enter into me ? againe , where it is said , that whatsoeuer the godlie man doth it shall prosper . should we translate it thus : the godly mens waies shal substantiallie enter into him . againe , where the holie ghost saith vnto salomon , prosper thou with thy glorie . should we expound it thus : let thy glorie substantiallie and reallie possesse thy person . briefly , where ieremie complaineth thus , why doe the waies of the wicked prosper : must we imagine , that the waies of the wicked doe enter essentiallie into their bodies and soules ? that were to to absurd . and yet , in such a strict tying of our selues to the word we may ( by as good reason ) enterprete these places thus , as those other of saul and of dauid : the holie ghost vsing especially in euery of them al , but one and the selfesame word . exorcistes . if the scriptures be so intricate concerning these pointes : what waies were we best to take for the vnderstanding of them aright ? orthodoxus . you must not be haled hedlong an end with an inueterate opinion , receiued hand ouer head , from hand to hand , without further search or due trial of the trueth of the matter : but , must verie hartelie pray , and most conscionablie depend vpon the holie spirit of god , for a true vnderstanding and wisedome herein . for , seeing the proper nature of spirites and diuels , is not ( in the sacred scriptures ) so exactly & so plainely set downe , as that thereby we may certeinly know them euen as they are in their proper and essential being : we must therefore , most humbly endeuour our selues , very faithfully to imbrace , and constantlie to beleeue the true sence of the scriptures concerning these points : yea , euen in such simple sort as the holy spirit of god , who is the lord of all spirites , hath set downe the same . alwaies remembring this ; that spirites and diuels , they are in the scriptures euermore spoken of , as of spiritual substances : howsoeuer , for the onelie helpe of our slender capacities , they be sometimes more groslie expressed by parables and metaphors , and , in a more sensible or corporal manner then otherwaies they are in themselues . and therefore , whereas it is said , that the spirit of the lord came vpon balaam , othoniel , gedeon , iphthah , sampson , saul , dauid , azariah , ezechiel and others . moreouer , where it is said , that the lord seperated the spirite of moses , and put in vpon the seuentie elders : againe , that the spirit of eliah was double vpon elisha : that caleb had a spirit farre differing from the rest of the israelites : and that daniel , he had a more excellent spirite then al the rest : yet , that selfesame entrance into , that resting vpon , that multiplying , that doubling , and that excellencie of the spirit is not to be vnderstood of any real , or essential possession ; but of an effectual and powerful operation of that selfesame spirit , concerning the speciall worke for which it was sent . so as , although the spirites of the lord ( whether good or euil ) are said to be giuen by proportion and nomber : yet , not the substance or quantitie , but the condicion or qualitie of the spirit it selfe must be alwaies presupposed and ment thereby , which is a point that i would haue you especially to consider throughout our whole conference concerning spirites and diuels . lycanthropus . this i confesse is a verie good caution concerning the condition , qualitie , and operation of spirits . howbeit for any thing hetherto heard , i can at no hand be perswaded ; but that the diuell ( albeit mans minde be free ) doth really and essentiallie enter into the possessed mans bodie . physiologus . goe to , imagine that this your supposall were euerie waie sound ; and then do tell me withall , what the diuell doth in the possessed mans bodie . lycanthropus . what doth he there ? verie vntowardly i warrant you : for , euen in that selfesame bodie , and by the helpe of that body he doth effectually accomplish and execute those his preposterous actions , physiologus . preposterous actions indeed : for the diuell to appropriate to himselfe , the peculiar organon of the possessed mans soule . do you imagine , the lord euer propounded any such end to himselfe in the creation of bodies ? or do you suppose the lord euer granted so large a commission : or , that the diuell himselfe euer receiued such an absolute power concerning the bodies of men ? but , go to , what becomes of the soule or spirit , all the while the diuell himselfe is really inherent in the possessed mans bodie ? remaines the soule still in that bodie as in her proper habitation appointed of god , till the day of her vtter dissolution by death ? or , is it for the whole time of the diuell his being in that bodie , vtterly exiled & thrust out from the same ? lycanthropus . naie , the soule is not euen then , secluded or shut out from the bodie at al , but continueth and lieth therein like a subdued prisoner , fast bound hand and foote : yeelding ouer to the diuel ( for that present ) his whole interest concerning the bodie , and endureth perforce his inexorable , and tyrannous crueltie . physiologus . but , tell me i pray you , is not the soule or the minde of a man an incorporall substance , or a spirit equally diffused and spred throughout the whole bodie , and euerie part thereof according to powers and proportion not arithmeticall , but geometricall : so as all the members of the bodie it selfe doth effectually fulfill their peculiar offices accordingly . they being the proper instruments of that selfesame minde or spirituall substance , furdering freely the organicall operation thereof , and excecuting readily whatsoeuer the minde shall giue them in charge ? and that therefore , this selfesame bodie , being thus vtterly depriued ( as you say ) for the present , of the soules organicall operation , is in effect , but dead to the soule : because wheresoeuer is an vtter priuation of the soules operations , concerning the bodie , there , the life of that man is for the present dissolued . hold you all this for a truth ? lycanthropus . yea , i may not denie any part thereof . physiologus . seeing then you doe flatly conclude , that the minde or spirit of man is the first substantiall forme or action in a liuing bodie , and the originall or primarie cause of all effects whatsoeuer performed duly therein , as being that onlie whereby we doe liue , perceiue , desire , are moued in place , and doe also vnderstand : how is it possible , that the soule or mind of a man , being naturally in perpetuall motion , should at any time lie idle in her bodie , it being the proper organon of the soule , peculiarly appointed vnto it by god , yea , euen vnto the very dissolution thereof ? or , how should the said soule or minde lie bound like a prisoner , in her proper bodie : and not execute effectually those selfesame operations and powers , which are peculiarly appropriated vnto it for the special seruice of that selfesame bodie ? lycanthropus . what meane you by the proper operations of the soule or minde ? physiologus . i vnderstand thereby , all those peculiar actions which doe necessarily succeede the powers of the minde , as proper effects peculiarly appertaining vnto it . otherwaies , this peculiar power of the minde ( it being a meane betweene the substance and operations of the minde , are the only efficient cause of the said mindes operations ) should be vtterly in vaine , and to no purpose at all ; vnles the peculiar effects of that selfesame power , did vndoubtedly , and immediatly succeede the same . howbeit , these selfesame effects cannot possibly succeed the saide power of the minde : so long at the least , as the diuel himselfe ( really possessing the bodie ) doth wholy and absolutely take vp the said bodie with the members thereof , to accomplish his mischieuous purposes . as for example , all the operations of the minde , are either organical , or animal . the organical operations , they are those seuerall actions which the minde can in no wise accomplish but in the bodie it selfe , and by all the seuerall members thereof , as by the proper instruments , for that purpose peculiarly appointed vnto it . namely , the nutritiue , augmentatiue , and generatiue operations , appertaining especially to the vegetatiue life : also the facultie of seeing , hearing , tasting , smelling , handling , and of common sense : moreouer , the imaginatiue , the memoratiue , the concupiscible , irascible , and motiue faculties , being all attendant vpon the sensitiue life . now then , these , and euerie of these are the organical operations of the minde , yea and such also as the minde cannot possibly effect but in her owne bodie , and by all the partes thereof , as by the peculiar instruments appointed of god. and therefore , how should the possessed mans minde , ( his bodie it selfe being thoroughly surprised and taken vp ( as you say ) ▪ by the diuel ) at any hand accomplish either all , or any one of these organical operations ? lycanthropus . as the minde her selfe cannot but be in perpetuall motion : so surely ( being forcibly restrained from these her organical operations ) she must ( for the present ) be faine , to put in execution , and to practise as she may , her animal operations . physiologus . the animal operations , they are such speciall actions , as the minde of it selfe both can , and may effectually accomplish without the bodie : namely , those three essential powers of the reasonable soule , called the vnderstanding , affection , and will. whereof , the two last are fitly termed the intellectiue appetite : whereas the organical affections ( arising only from out of the hart , the lyuer , and entralles ) are called the sensitiue appetite . but , for as much as these animal operations , all the while the minde it selfe is seated in her proper bodie ( are ) by the order of god ( appointed to be the directours ) and moderatours of all the organical operations : i aske you , by what meanes the mind may accomplish her appointed dutie concerning the direction and moderation of those her organical actions , so long as the diuel himselfe doth really and wholy take vp the said bodie , with her seuerall partes , to become the vnhappie instruments of his diuellish attempts ? lycanthropus . i see no possible helpe , but that the minde it selfe must giue place to the diuel for a time . physiologus . giue place for a time ; for how long i beseech you ? put case this man be really possest of the diuell for seuen yeeres togither , or more , and that in the meane time he should die before the diuell be dispossest of his bodie , which ( for any thing knowne to the diuell ) he may very well do : for his daies are determined which he cannot possiblie passe . now then , the soule it selfe being surprized by death , and so , seperate from the bodie it selfe , before she recouer her pristinate power concerning the saide bodie , or any the organicall actions appertaining vnto it : to whom , must those the disordered actions ( wrought in the bodie all the whole time of the diuell his reall possession therein ) be imputed i pray you ? whether to the possessed mans minde , or to the diuell himselfe , that possesseth his bodie ? and whether of both must yeeld an account vnto god , for those seuerall actions of the sinfull bodie ? lycanthropus . the verie soule it selfe is answerable , i take it , for those sinfull actions . physiologus . but , seeing sinne it selfe , is onely a voluntarie transgression of the law of god : how holdes it with equitie , that the soule should be answerable for those selfesame organicall actions , which she did neuer voluntarily assent vnto , accomplish , affect , or approoue ? lycanthropus . because the animall operations of the soule , they being appointed by god to direct and to moderate the organicall operations of the bodie : did faile in doing that dutie . physiologus . how should shee possiblie accomplish that her appointed dutie concerning the direction and moderation of those organicall operations : shee being before verie violently and absolutely dispossessed of the bodie it selfe , by whom those organicall actions should haue beene wrought according to her proper , and onely directions ? besides that , the peculiar actions of the vnderstanding , affection , and will are meere animall , respecting either the minde it selfe : or the minde and bodie togither . touching the minde it selfe , her animall operations are onely to vnderstand , to affect , and to will. these animall operations , they are such as the minde her-selfe both may , and doth effectually accomplish without the bodie , and being quite seperate from it . and also , she hath her animall motions , whereby she is locally mooued without the bodie : and being quite seperate from it . for , so the soule of lazarus ( his bodie being dead fower daies in the graue ) did locally mooue , and returne , yea , by such a non organicall or animall motion , the verie soules of the saued , & damned : are ( at this present ) continually moued . the animal operations respecting the minde and bodie togither , they are the dutifull applying of the vnderstanding , affection , and will to an orderly direction , and circumspect moderation of al the organical actions . to the timely discharge of which duty , the minde especially is bound ; so long as she is naturally inherent , or peculiarly predominant ouer the bodie . else , she is freely exempt from all charge of the bodie : and hath then her animall operations wherein her office doth wholie and onely consist . and , euen as in the minde , so also in the body there be some such meere corporall actions and motions : as the bodie it selfe both may , and doth also accomplish without any direction or moderation of the minde . as for example . the dead carkasse of a man being quite seperate from the soule , it hath notwithstanding her corporall dimensions , figure , situation , and habite : yea , and is locally mooued , either downewards by a natural motion , or else vpwards , or ouerthwart by a violent motion . yea , and all these corporall operations and motions the bodie hath , and may also accomplish by herselfe alone , without any her soules direction , moderation , or guidance : they being especially such actions and motions , as appertaine not to the minde at all . now then , as the soule hath some such animall operations peculiarlie appropriate to it , as it may well , and doth effectually accomplish without the bodie , being freely seperate from it , and therefore , no reason the bodie it selfe should any waies be answerable for those peculiar actions of the minde , whereunto she was no waies assistant : so surely , the bodie it hath , and may haue some such corporall actions and motions peculiarly appropriated , or violently enforced vpon it , as it may , and doth also effect without any the direction , moderation , or consent of the soule , it being quite seperate from it , or from any the directions thereof at the least , and therefore , it is absurd to imagine that the soule should be brought to account for any those peculiar actions or motions of the bodie which it neuer directed the bodie vnto , nor neuer gaue consent to the same in any respect . lycanthropus . i know not which waies to answere your speech : howbeit , very certaine i am the diuell hath really in man a corporall possession at least . physiologus . how do you know it for certein , sith the diuel is onelie a spirit , of a spiritual substance , simplie and absolutelie without all mixture of corporall matter : and therefore , he needeth no such real possession in anie mans bodie . lycanthropus . he needeth no such real possession in any mans bodie i confesse , in regard of his owne essential beeing : howbeit , respecting more especiallie , the timely execution of his tyrannicall tormenting of bodies , there is necessarilie required in the parties possessed , an essential possession at least . physiologus . why man , as the lord god in the verie first creation did constitute spirites and diuels , essentiallie absolute in their owne proper beings , without anie apparant necessitie of such an essential mixture with humane bodies : so surelie , you are neuer able to proue from the word , that the infinite wise god , did euer propound to himselfe in the creation of bodies , anie one purpose at al concerning such essentiall possession of spirites and diuels . neither are you able to show by the scriptures , that , the diuel did euer receiue so large a commission from god , concerning mens bodies . for , very certeine it is that the diuel did earnestlie entreate , and the lord ( for many respects ) did purposelie permit as much scope to the diuel , concerning iobs bodie , as anie mans bodie besides , either before him , or after him : and yet did the diuel neuer begge , nor the lord neuer graunt anie further power at al concerning the bodie of iob , then onelie an actual afflicting , but not anie essentiall possessing at al. besides that , the whole man ( bodie and soule ) was preordained by the secret purpose of god , to be for euer , the liuelie image of his absolute maiestie , respecting especially the perfection and holines thereof , yea , and ( which more is ) to be also a perpetuall habitacle , and glorious temple for his sacred spirit : and therefore it is incredible that the foreseeing wisedome of god , would euer permit any such essentiall possession to spirites and diuels as should not onelie , most beastlie pollute and deface his owne image , but ( which more is ) euen reallie ( as it were ) transforme the habitation of his holie spirit , into a filthie cage of vncleane spirites , a most stinking stie for satan him selfe , and a most horrible dungeon for damned diuels . lycanthropus . why sir ? this metamorphosis or change , was primarilie effected in the persons of adam , and euah , who being both created according to the image of god concerning body and soule , did , not onelie quite loose the said image of god : but ( which more is ) did presentlie put vpon them , the verie image of the diuel , who is called the strong armed man ; and they are now become that dwelling house of his , which he possesseth and keepeth in peace . physiologus . the image of god , it was not lost in adam and euah as touching the essence ; but concerning onelie the perfection , the sanctitie , and holines thereof . neither did they essentiallie , but onlie actuallie put vpon themselues the image of satan . neither did that strong armed man the diuel at any time , essentially , but onely effectively possesse or keepe them in peaceable possession , as an house for himselfe . and therefore , either you must necessarily acknowledge the diuel to haue an essentiall possession not onelie in some few , but , euen in adam himselfe , and al his posteritie : or els , you must grant , that , that possession which the diuel hath in anie , it is onlie an actual possession . howsoeuer the latter be true , the first you may neuer acknowledge for shame . because , if the lord created the members of our bodies for these two onelie respects , namelie , that they should be for euer , the liuelie organons of our owne proper soules , and the expresse images of him their lord & creator : it is vnlikely , that satan should euer haue power ( through the permission of god ) to frustrate those former effects , by assuming our bodies essentiallie vnto himselfe , and by applying them so forcibly to his slauish seruice in an vnuoluntarie action , whether they will themselues , or not . lycanthropus . why may not the diuel for a time , essentially vsurpe the possessed mans bodie , to accomplish therin his diuelish actions ? physiologus . the question is not , what the diuel may doe , but whether he doth so essentially vsurpe vpon the possessed mans bodie ; as your selfe doth absurdly imagine . for , if an humane soule , be only made capable of an humane bodie : then also , an humane bodie , it is only made capable of an humane soule . but , the first ( in all reason ) is vndoubtedly true : and therefore also the latter , and so ( by consequence ) there can be no essential possession of spirits and diuels . lycanthropus . why sir , the scripture saith , that the strong armed man possesseth his house in peace . physiologus . that must only be vnderstood of an actual , and of no essential possession at all . i prooue it thus . satan so possesseth , as christ inuadeth his house : but , christ inuadeth only effectiuely , and not essentially : therefore , satan , he possesseth only effectiuely , and not essentially . besides that , if satan essentially and inherently dwelleth in the possessed mans bodie : what then ( for the present ) becomes of the soule ? and , who must become accomptable to god , for those corporall actions which are wrought in the possessed mans bodie , as was shewed you before , the man , or the diuel ? if the man , how can it stand with the iustice of god to punish those things in a man , whereunto he was violently enforced and drawen against his owne will ? if the diuel : then should something be effected in the possessed mans bodie which nothing concerneth himselfe . briefly , you cannot possibly propound to your selfe , any one necessarie vse or end for such an essentiall entring of diuels into the bodies of men . lycanthropus . oh yes sir , it is needfull for this special end ; namely , that they might thereby , the more fitly afflict and torment such persons as the lord in iudgement , hath committed vnto them . physiologus . all this , may as fitly , as fully , and as effectually be effected by an only actual possession , as shall be shewed hereafter : in the meane time you shall neuer be able to prooue your imagined real possession of diuels while you haue any breath . for , if spirites and diuels , be ( in deed and in truth ) in the possessed mans bodie , then are they so , either as the part in the whole : or as the whole in the part : or as the special in the general ; or as the general , in the special : or as the accident in the subiect : and forme in the matter : or , as the efficient , in the effect : or , as the intention in the end : or as the thing placed , in the place at the least . but , he is not in the possessed mans bodie , according to any of these respects : therefore , not essentially or personally in the possessed mans bodie at all . lycanthropus . though not according to any the former respects : yet are they in the possessed mans bodie ( as we say ) autoprosopos ; i meane , euen personally : not putting any other qualitie in the bodie which it had not before , but only mouing and stirring the said bodie ( with the seueral partes ) to such extraordinarie operations , as ( by the prouident disposing of god ) are permitted them to accomplish thereby . physiologus . he is in the possessed mans bodie you say , only as a mouer , and stirrer vp of the same to some extraordinarie operations : this is too too absurd . for then he must be in that bodie either as one hypostatically ioined with that man in his essence , which hypostatical vnion is only proper to christ : or els , formaliter ( as the schoolemen doe call it ) to giue an essential forme to those the entended operations : and so , there should be in the selfe-same subiect , two essential formes at once , which is too too absurd . for diuels being incorporal spirites , are also inuisible , impalpable , insensible : yea , such spirituall creatures as cannot possibly be discerned by corporall sence : such a substance i meane , as can neither be seene , nor felt , nor handled , nor possiblie perceiued by corporall or sensible meanes ? and therefore , how should your selfe be able to iudge , or the possessed man certeinlie know when the diuel is really , and substantially inherent within his bodie , as a moouer to such operations , lycanthropus . the same is verie apparantly perceiued , by the diuell his violent rending and tearing : and such other vnnaturall and preposterous actions . physiologus . this perceiuance or knowledge is giuen neither to you , nor the possessed himselfe by any meanes of the diuell his essentiall being within him ; but by reason of his effectuall working in the possessed mans bodie . by which said effectual working , that selfesame rending and tearing , with other like vnnaturall and preposterous actions may effectually be wrought in the man : though the diuell doth neuer essentially enter into the possessed mans bodie , or any part thereof . euen as also , the efficacie and heate of the sunne may effectually be perceiued and felt both outwardly and inwardly : and yet , the verie substance of the sunne it selfe neuer essentially inherent in anie mans bodie . and thus , at vnawares you do fully ouerthrowe you idle supposall of an essentiall and reall possession : concluding withall , that the diuell hath onely an actuall or powerfull possession , whereof also hereafter we will conferre to the full . lycanthropus . staie heere a while i beseech you : me thinke you are somwhat ouerswift in gathering vpon me . for , albeit i do freely confesse that spirits and diuels are spirituall substances , and therefore , not sensiblie perceiued or felt of vs by any corporall or sensible meanes : yet doe i not hold them for such absolute and simple substances , but that they haue also their proper bodies peculiarlie appropriate to them , though of another nature , and farre different also from ours . and therefore , the diuels entring into the possessed mans bodie with those their owne bodies : they may ( by meanes of their said bodies ) so violently worke in the possessed maus bodie , as that , their essentiall being therein , may easily be discerned of others , and verie sensiblie also perceiued of the possessed himselfe . physiologus . a man had need to be swift in gathering : when he lighteth vpon one so lauish in laying abroad . for besides your conclusion heere , against your owne cause , you do flatly discent a fresh from that we concluded before in our first conference concerning the essence of spirits and diuels . where i telling you that the scriptures deliuer vnto vs not corporall , but spirituall diuels : that spirits and bodies are opposed the one to the other , and therefore cannot possibly be one and the same : thereupon we concluded , that spirits and diuels are not corporall , but spiritual substances , all which you held then for an infallible truth . howbeit , being here driuen to a straight , you doe now either ignorantly forget : or purposely peruert the verie truth you affirmed before . for , now you say plainely that diuels haue also their proper bodies : peculiarly appropriated vnto them . what is this else , but to say , and vnsay : and to turne with euerie winde , not vnlike to the wauering weathercocke ? lycanthropus . i denied them to be corporall substances , in comparison of our grosse and elementarie bodies : when yet notwithstanding , i doe simply hold , and confidently auouch them to haue also their bodies . physiologus . make plaine your meaning ; and tell vs whether you hold them to haue their proper , or assumed bodies ? lycanthropus . euen proper and peculiar bodies , created for them . physiologus . goe to then , euerie created bodie , is either celestial : or elementarie . whether of both these thinke you , is proper to diuels ? lycanthropus . surely i thinke they haue celestiall bodies . physiologus . verie well . but i pray you consider this also , that the diuels , if they haue corporall bodies : then also , they haue their corporall motions . now , euerie naturall motion , we doe know is either circuler , or elementarie : the circuler motion for celestial bodies ; the elementarie motion , for elementarie bodies . whereupon it followeth , that , if diuels ( as you say ) be indued with celestial bodies : then also , those their celestiall bodies , must naturally follow the circuler motion . on the other side , the possessed man ( you know ) he hath an elementarie bodie : and therefore , his said bodie it must and will naturally follow the motion of that element , whereof it doth chiefly consist . pneumatomachus . what inferre you hereof , i beseech you . physiologus . thus much i inferre : namelie , that lycanthropus his opinion , concerning the real possession of diuels , doth draw after it , manie grosse and palpable absurdities . as for example . if the diuel ( as you your selfe doe confidentlie hold ) hath a celestial bodie , then , how should he really and essentiallie enter into the elementarie body of an earthlie man , or possibly make any personal abode in the possessed mans bellie : sith the diuel , hauing as you say , a celestial bodie naturallie attending and folowing the circuler motion , he cannot be long from that natural motion , but must eftsoones mount aloft to that celestial heauen whereon his supposed bodie consists , to folow his circuler motion , and then , what wil become i beseech you , of the possessed mans bodie ? againe , if a spirit or diuell , hauing as you hold a celestiall bodie , should essentially enter into the elementarie bodie of a terrestrial man : then surelie , for the whole time of that real possession , there must be both in the diuel , and the man , either no motion at al , which were absurd to imagine , or else , in the one , or in both a supernaturall motion , and so , by consequence , that reall possession should be verie miraculous , which were now in these daies of the gospell , incredible to heare . for , the diuell , he being ( as you say ) really , essentially , yea , and corporally also in man , that man hauing an elementarie bodie which naturallie attendes the elementarie motion ; and the diuell he hauing a celestiall bodie , which must naturally folow the circuler motion : how can the bodie of man conuerse with the bodie of the diuel , it following naturally the circuler motion , but that selfe-same circuler motion must needes be in the possessed mans bodie a supernaturall motion ? or , how should the bodie of the diuell be really inherent in the possessed mans bodie , and so folow therein the elementarie motion ; but that selfesame elementarie motion also , must needes be a supernaturall motion in the diuell his bodie ? and so , by consequence : a miracle in the one , or in both . againe , if the diuels ( what bodies soeuer they haue , whether celestial or elementary ) do ( as appeeres in the word ) mooue euery way , vpward and downward , on the right hand and left , before and behinde vs : if the diuels ( as the platonists affirme ) can verie easely stretch out their bodies into what bignesse they please , or contract them into what smalenesse they list , and can varie in them ( as their pleasures ) whatsoeuer colour or figure they fansie : briefly , if the diuels ( as psellus reporteth ) haue such bodies as are euery day tortured with griefes , & tormented with materiall fiers : surely , it were verie absurd , to suppose that a celestiall bodie , is ( in any sort ) fit for any the precedent matters , but farre opposite to them , and therefore much more absurd to imagine that diuels haue celestiall bodies . philologus . surely lycanthropus , if diuels be indued as you say with their peculiar bodies , i would rather imagine them to haue airie , then celestiall bodies : because the apostle , he cals them airie spirits , and , as chrysostome saith , the whole aire is replenished throughout with diuels . physiologus . howsoeuer paule or chrysostome affirme there be diuels in the aire , that doth not conclude , that therefore , the diuels they haue airie bodies : which opinion is much more absurde then the other before . for first , that the diuels should haue airie bodies : it is vtterly impossible . because the aire is ( as we commonly say ) a bodie of one and the selfesame kinde ; so as , euerie part of ayre , is ayre : neither can any reason be rendred , why this part of the ayre should be more the bodie of a diuell , then another , and so , the whole ayre should be a continued bodie of diuels . besides that , an organicall bodie consisting iointly of distinct members , must haue bones , synowes , vaines , arteries , flesh , and must also receiue some proportion , shape , or figure : all which are impossible to be made of the ayre . againe , the ayre is inconstant , and continueth not long in a place : and therefore , by ascribing to the diuel an ayrie bodie , we might rather conclude him a runnagate land-leaper , then an inherent land-lord in any mans bodie . briefly , if the diuel hath an ayrie bodie , then also , his said bodie is subiect to corruption , and dissolution , for , the ayre is a corrupt and dissoluble bodie : and so , by consequence the diuels should be mortall as touching their ayrie bodies . and therupon , either they must haue new bodies made them a fresh , when those other be dissolued : or we must else beleeue also a resurrection of the bodies of diuels , all which you may see , is verie absurd . lycanthropus . but augustine he holdeth the contrarie . for , therefore saith he , is the bodie of a diuel incortuptible , because , in the aire and fire there is an actiue force , as also in the water and earth , a passiue force : and so by consequence , the bodie of a diuel being airie , is rather actiue , then passiue . physiologus . by augustines leaue , this accordeth neither with sound philosophie , nor yet with common experience . for , with the philosophers , the aire is rather passiue then actiue ; because his proper qualitie is thought to be liquide . howbeit , heate and cold are said to be actiue : but drinesse and humiditie , passiue qualities . moreuer , it hath beene prooued by manifest and daily experiments : that the aire is both passible , and corruptible , and may easily be corrupted and changed . and therefore , if the diuels haue airie bodies , they are subiect to corruption and dissolution : and so by consequence , the diuels , they should be indued with mortal bodies , as was affirmed before . lycanthropus . but , manie ( for all this ) doe flatly auouch that the diuels haue either fierie , or aierie , or waterie , or earthlie bodies : yea , such bodies as can feele , and be felte , both hurt , and be hurt , in so much as they lament when they are stricken , and being put to the fier , are burnt . and that , they themselues continually burne in such sort , as they leaue ashes behinde them : as hath beene manifestly prooued in the borders of italie . physiologus . if you lend you eares to the opinion of the platonists , or but listen a while to the dotages of dreaming psellus , they will fill your head full of these and such other italian tales : wherein , it were more ease for a man to beleeue them , then to run into the borders of italie , to reprooue them of falsehood . howbeit , if diuels in deede , should haue elementarie bodies , they could not be eternal . for , the elements , they haue in them both heate and cold , drinesse , and moisture : yea , such actiue and passiue qualities both , as , by contending together continually , must needes ( in the end ) be vtterly dissolued . and therefore these toyes which the platonistes and psellus doe tattle abroad , are matters that cleaue together like thombe-roppes of sand : hauing in them no soundnes of truth . besides that , their philosophie herein , is very improbable : for , if the diuel be earthie , he must needes be palpable ; if he be palpable , he must needes kill the man into whom he really entreth . also , if he be of earth created , then must he be visible , and vntransformable concerning that point : for , gods creation cannot be annihilated by any deuise of the creature . so as , although it were graunted , that the diuels might adde to their being , either matter or forme : yet , very certaine it is , they cannot possibly diminish or alter the substance whereof they consist . as , not to be spiritual : or , to relinquish and leaue earth , water , fire , aire , or this or that element whereof they were first created and made . but , howsoeuer they imagine of water , of aire , or of fire : very certaine i am , that the earth must alwaies be visible and palpable , yea , and the aire must be alwaies inuisible , and fire must be hote , and water must be moist . and , of these three latter bodies , especially of water and aire : no shape nor forme can naturally be exhibited to mortall mens eies , by any possible meanes of the creature . lycanthropus . well yet , for any thing heard , i can hardly be perswaded , but , that diuels haue their proper and peculiar bodies . orthodoxus . i haue forborne a long time to speake ; in hope that physiologus and your selfe would haue growen to some issue concerning this point . but , sith you persist in your fond opinion : doe tell me what it is that makes you imagine the diuels to haue also their bodies ? lycanthropus . this especially perswades me vnto it : i finde in the scriptures fower sortes of spirites . namely , first a diuine spirit , which only is god : who , although he be a spirit : yet hath he no need of a bodie , touching either his being , or his working . the second are angelical spirites , namely angels and diuels , who , albeit they neede no bodies at all , in respect either of their being , or of their proper actions , yet neede they their bodies , in communicating their actions vnto vs. the third are humane spirites : who , in regard of their essential being doe neede no bodies , for , they really exist and liue , being disioined asunder from their bodies . although yet , concerning their organical actions appertaining especiallie to the vegetatiue & sensitiue life , they at no hand may want their proper bodies . the fourth and last sort , are brutish spirites : which , neither can be , nor do any thing at al without their bodies . by al which it is cleare , that of these foure sorts of spirits , the diuine spirit alone ( the omnipotent god i meane ) he needeth no bodie : al the rest , they haue al neede of , and doe also enioy their owne bodies , for the vse of themselues and of others , and this , either to helpe , or to hurt . and , for these selfesame respects ; the very diuels also themselues do stand in neede of their bodies . orthodoxus . by this your distribution of spirites it doth plainlie appeare , that spirites and diuels they neede no bodies at al , touching either their beeing , or working . for first , they haue their essentiall beeing , without anie body , in as much as they are spiritual substances : and then next , they neede also no bodies concerning their proper actions , for , they loue , they hate , they affect , they doe wil , and vnderstand without anie helpe of bodies at al. lycanthropus . i speake not now of their proper , but of their ministeriall actions : which they cannot possiblie accomplish without their peculiar bodies . orthodoxus . and , i vnderstand it also of their ministerial actions ; which they may and do eftsoones accomplish by assumed bodies : without any their peculiar bodies at all . and heerin also i speake onely of good angels : but goe to , proceede in framing your argument . lycanthropus . i frame it thus . ministers , they cannot possiblie accomplish their appointed ministerie to those that liue in the bodie , without hauing a bodie . but , the angels are all ministring spirits for such saued ones as liue in the bodie : therefore , they cannot possibly accomplish their ministerie to them , without hauing a body . orthodoxus . i vnframe it thus . the truth of your proposition , is onely particular , hauing speciall relation to some certeine kind of ministerie : and therefore , it doth not , nor cannot so generally conclude as you would haue it to doe . because angels or spirits they may , and do eftsoones vndergoe some certeine offices without any assistance of an externall bodie : yea , euen all their offices whatsoeuer , they might and could wel vndertake without any bodie at all , if it so seemed good to the lord. howbeit , some other offices againe , they doe execute in bodies : not because there is otherwaies in themselues a defect for that work , but , for their sakes onely to whom they are sent . neither is it of any necessitie , that the angels ( for some speciall respects ) should alwaies consist vpon , and haue peculiarly vnto them their owne proper bodies : because ( for such speciall respects ) they may , and haue eftsoones assumed to themselues some other bodies from else where . howbeit , what need of assuming of bodies at all , if angels and spirits be alwaies endued with their proper and peculiar bodies ? no surely , then to assume , where no assuming of bodies in deed : but rather a stretching out , a rending , and dissoluing of substances , which is too too absurd , as was told you before . lycanthropus . i wonder you are so peremptory in denying this point : i hauing not onely the philosophers ( as you heard euen now ) but ecclesiastical fathers both old , and new on my side ? orthodoxus . your philosophers , they shoote faire and farre off , as you also haue heard euen now . you say you haue fathers both old and new on your side : let vs see first whether your old fathers doe come any neerer the marke . lycanthropus . first , origen , he flatly affirmeth that spirits and diuels are endued with their proper bodies . orthodoxus . origen ( if that booke be his owne ) is not to be regarded concerning this question : because , therein he doth nothing but play the platonist , iumpingfull patte with psellus in euerie point . and therefore he deserueth none other answere then that which was giuen to those other before . let vs heare more authentical fathers , or end the discourse . lycanthropus . hilarie , he saith there is nothing which in it owne substance and in respect of creation is not corporall . and therefore spirits and diuels , they hauing their substance , and ( being created ) are also corporall . orthodoxus . hilarie , he saith so indeed ; but giues no one reason of saying so . it is not enough for your selfe to crie out and say , hilarie , he speakes it : vnlesse hilarie also doth prooue what he speake , which he doth not in the place you alleage . he onely propoundeth the matter without any proofe : and may easily be answered thus . the soule of man it hath her substance , and was also created and yet incorporall . for , or euer it was infused into the bodie , and after the dissolution thereof , it doth substantially exist , and is also immortall : accomplishing continually her animall operations . neither needes shee an humane bodie in any respect of her proper essentiall being : but onely in regard of her organicall operations , as was shewed before . and therefore hilarie he helpes you nothing at all . lycanthropus . tertullian verie plainely affirmeth angels and spirites to haue their peculiar bodies . orthodoxus . whatsoeuer tertullian saith there , concerning this question , the schoolemen , they doe excuse and qualifie his speech on this sort . they say that tertullian by the name of bodie , vnderstandeth onely the spirituall substance of angels and nothing else : and this he doth ( saie they ) in an onely regard of the simplicitie of that people with whom he delt : who helde , that nothing coulde possibly exist in nature , without a bodie . tertullian therefore , in that onely regard , did purposely call the substances of spirites and diuels by the name of a bodie . lycanthropus . yea , but tertullian auoucheth further , that god himselfe is also a bodie : and therefore , much more that spirits and diuels they haue their bodies . his wordes be these . who will deny god himselfe to be a bodie : although god ( indeed ) be a spirit ? orthodoxus . this is so farre from confuting , as it rather confirmes that qualification which the schoolemen doe make . namely , that by the worde ( bodie ) tertullian vnderstandeth nothing but the spirituall and simple substance of spirits and diuels . besides that , it is one thing to be a bodie : and another to haue a bodie . tertullian saith onely that god is a bodie : he saith not there , that god hath a bodie . lycanthropus . notwithstanding all this , he saith elsewhere , that spirits and diuels are corporall : his reason is because the soules of men are also corporall . orthodoxus . herein his pouerty bewraieth it selfe , being constrained as you see , to beg his cause : wherin also he would proue , the same by the same , namely , corporall spirits , by corporal soules . howbeit , we haue proued before , & do here affirm it a fresh : that the soules of men , they are incorporal , and therefore by consequence , spirits and diuels they are not corporal , but spiritual substances . besides all this , augustine verie flatly affirmeth , that the incorporall , doe differ fully from corporall substances , and denieth withall , that whatsoeuer is created , the same is a bodie : yea , he sharpely reprehendeth and derideth tertullian , for auouching the soules of men to be corporall . and , in the end he thinks it too too absurd , to hold that a reasonable soule should be a bodie in any respect : because the same is onely and altogether incorporall . and thus you may plainely perceiue by augustine : how vnfitly tertullian doth fit your turne . exorcistes . but augustine himselfe elsewhere verie flatly affirmeth , that all reasonable creatures are corporall substances : yea , and that euen the intellectuall creatures , namely , angels , spirits , and diuels , are euerie of them also corporall powers ; howsoeuer they subsist not of flesh and bloud . orthodoxus . how augustine agreeth with augustine , your selfe may plainely perceiue : and therein also may wisely consider what credit consists in such varietie . but that your augustine may also receiue his answere : let vs heare his argument whereby he would prooue spirits and diuels to be corporall substances . lycanthropus . he reasoneth thus . we doe therefore affirme the intellectuall powers to be corporall substances , onely because they are circumscribed with place : euen as humane soules are also inclosed with bodies . orthodoxus . this is his argument . whatsoeuer is circumscribed with place , that same is corporall : but spirits and diuels they are circumscribed with place , therefore , spirits and diuels they are corporall . i answere , the proposition is faultie , and halteth downe right . for , the localitie of spirits and diuels doth not simply depend vpon a bodie which after it owne manner , i meane circumscriptiuely and sensibly is ( no doubt ) in a place : but it ariseth properly , from the finitouesse , and dimensiuenesse of the angelicall nature it selfe . which said angelicall nature being created of god , is therefore but finite , and circumscribed also with those her owne termes which are competent and proper vnto her . and therefore , the intellectuall powers , they are in a place , because they be finite substances : although yet , they are in a place but definitiuely or determinately . so then , spirites and diuels you see , they are vndoubtedly in a place , because they be locall : but , they are therefore said to be local , not because they be corporall as augustine imagineth , but for that , being finite , they haue their muchnesse or quantity after a sort , i meane , no predicamental , but an intelligible quantity . and therefore augustine he speaketh soundly you see , against tertullian : but proueth your purpose nothing at al. exorcistes . but , the author of the ecclesiasticall opinions writeth plainely , that we must beleeue nothing to be incorporall or inuisible but onely god. who alone is truely said to be incorporall , because he is euery where present , replenishing al things : and therefore also inuisible to euery creature , because he is incorporall . his first argument is framed thus . whatsoeuer is incorporall , that same is euery where , because vbiquity is the cause of incorporality . but , spirits and diuels , they are not euery where : therefore , spirits and diuels they are not incorporal . orthodoxus . the proposition with his prosyllogisme halteth downe right , the same being a deceaueable elench : making that the cause , which is not properly the cause in deed . for , neither is infinitenesse , nor the vbiquity depending thereon , the only proper cause that any thing is incorporal : but some other thing els . as for example , an omnipresence , or ( if so i may speake ) an incorporiety , is truely in god : howbeit , god is incorporal , not so much in regard of his vbiquity , as because he is a simple spirit . angels in like sort , are therefore incorporal in their proper degree , because they be spirits , but yet created spirits : and they are therefore local , because they be finite substances . thus then , your said author his first argument , afordeth smal force ( you see ) to your present purpose . lycanthropus . but , he argueth secondly thus . whatsoeuer is incorporal , that also is inuisible : spirites and diuels , they are not inuisible , therefore also , not incorporal . orthodoxus . first , the assumption is meerely false , because it maketh spirits and diuels naturally visible : which al men do know to be otherwaies by common experience . for , who euer hath hitherto seene , or could possibly perceiue a spirit or diuel as they are in their proper nature . againe , in the proposition he failes as before , by pretending a cause , which is not the cause . for the denying of a corporal or bodily beeing , is not the proper cause of inuisibility : but , the absence , the vitiousnesse , the depriuation or fault of some other thing els which are necessarily required in the action of seeing . besides that , by this argument , a man might also deny the aiery element to be a body or corporal substance : for , who can possibly behold , or sensibly see the purity of the ayre it selfe ? thus then , your old fathers ( you see ) they ( in deed and in truth ) are not interessed at al in that misbegotten ofspring which your selfe so desirously ( but yet fasly ) would father vpon them : and therefore , let vs now here what better hap with the new ? lycanthropus . with a very good will. first , rhodiginus he affirmeth confidently , that spirits and diuels haue their proper bodies . orthodoxus . how should he so confidently affirme his opinion , not hauing the conformitie and concord of truth consorting therewith ? besides that , rhodiginus he proues his assertion by the bare and onely authority of augustine : the which auctority and opinion of his , as you haue heard it disproued before : so surely rhodiginus himselfe , he doth dangerously crosse and annihilate it , by opposing many vnauoidable exceptions of scholemen against the same . and therefore , rhodiginus his authority , is nothing authenticall or currant concerning your question . lycanthropus . but caietanus explaining these the apostles words , ( according to the prince of the airie spirits or powers ) he is not afraide to affirme : that it holdeth best with reason and sound philosophie , to beleeue that spirits and diuels are constituted naturally of airie bodies . orthodoxus . doth caietanus say so indeed ? oh the wit that abounds in a cardinals hat ? but , what is his reason i pray you ? lycanthropus . he hath a reason that knockes it dead , namely this . euen as ( saith he ) the vegetatiue substance , is found without the sensitiue , and the sensitiue without the motiue , and an intellectiue without either sensitiue , or motiue according to place : so is it credible , that an intellectiue , may be found without a sensitiue , with a motiue onely according to place , and such ( saith he ) are spirits and diuels . orthodoxus . doth caietanus conclude as you say ? now faire fall his good hart for his cunning conclusion : surely , he himselfe alone hath striken the popingaie dead . this i confesse , is an admirable argument . howbeit , this i must tell you , that such maner of arguments , howsoeuer they may seeme at a blush to giue a glimmering shewe of conueniencie : they haue in them , verie small force to conuince . and without doubt , if caietanus his conclusion be canonized currant : it might in like maner be granted , that the sensitiue substance is to be found without the vegetatiue , and the intellectiue with the sensitiue , without the motiue according to place : and so , no one thing shall be wanting , which may tende to the generalitie and absolutenesse of such kinde of couplings togither . which , when all is done , your opinion ( for any thing caietanus concludes ) is like to lie in the dust . exorcistes . yea , but georgius he affirmeth plainely , that spirits and diuels are not onely corporall and airie substances : but that they haue in them also the power of generation , and can shedde forth seed for that purpose . howbeit , when they come to a woman ( saith he ) then they do contract , gather togither , or thicken their airie bodies : fashioning them fitte for the purpose which they presently affect , yea , and that also their ofsprings are properly gyants . orthodoxus . notwithstanding georgius his impudent and shamelesse affirmation of a matter so shamefull , i will at no hand be drawne any longer to heare it , much lesse doe i giue credite vnto it : and which more is , i will neither defile my toong , nor infect your chaste eares with the filthie contagion thereof , it being so impossible in nature , and so incredible in all sound diuinitie . howbeit , if any of the learned be further desirous to heare this his grosse impudencie and foolerie more fully confuted : i referre them ouer to the learned treatises of such as haue sifted that offensiue argument vnto the bran . more especially , to the seuerall workes of wierus , engubinus , casmannus , aristotle , frisiuss , scaliger , cassianus and others : who do euery of them so soundly beate downe this your georgius his grosse assertion , as i my selfe shall not neede to deale in it at all . lycanthropus . but yet zanchius , a man of excellent learning , he not onely enclineth that way : but holdeth withall , this my opinion of corporall spirits . orthodoxus . zanchius , imbraceth the same i confesse as the more probable opinion in his conceite : but what manner of bodies , spirits , and diuels should haue , he doth not determine . that they haue airy bodies : he seeth not ( he saith ) how the same should be proued . but he verely supposeth , spirits and diuels to haue other manner of bodies then either airie , or celestiall bodies : and that the substance of their bodies is more like to the substance of that heauen of the blessed , which is properly called the empyrial or fiery heauen . thus this excellent learned man ; he doth giue ( among others ) his coniecturall opinion concerning the bodies of spirits and diuels . a coniectural opinion i say , very purposely consonant to that other opinion which himselfe and some others doe hold about the creation of angels in that the forenamed , heauen of the blessed . howbeit , neither zanchius , nor any of the rest , do certeinly determine this matter in question . lycanthropus . well , yet zanchius and the other , they purposely encline to this my opinion ; concerning corporall spirits and diuels . orthodoxus . not so . for whereas your selfe do certainly hold that spirits and diuels are endued with grosse and airie bodies : zanchius , and some others suppose , they do rather consist of empyriall or fierie bodies as was shewed before , where also i haue purposelie put downe the speciall reason of this their coniecturall opinion . howbeit , for a further declaration heereof , i do answer with gregorie , beda , damascene , the schoolemen , and others : who doe all iointly affirme , that euen as the knowledge of spirits and diuels ( in comparison of our knowledge ) is verie excellent and woonderfull large , although yet ( in comparison of god ) the same is but shallow and shorte : so surely , those the supposed bodies of spirites and diuels in comparison of our earthly and palpable bodies , may fitlie be saide to be spirituall , whereas yet ( in comparison of the omnisufficient , and incircumscriptible spirit of spirites ) they may after a sort , be saide to be corporall . and this our censure concerning corporall spirites ; being rightly vnderstood , as it ought to be ( that is , being graunted comparatiuely ) may very well stande with the truth . for certeine it is that angels are not spirites purely simple , as god is most simple : neither are they infinite and incircumscriptible spirits , as god alone is , but are marshalled within their proper dimensions and bounds . all which being graunted , it doth not thereupon necessarily folow , that therefore angels , they are not created incorporall & finite spirits , and such as ( after their manner ) are limitted definitiuely within their proper dimensions : but this rather folowes thereof , namely , that therefore spirits and diuels they are not most simple , most infinite , illocal , nor omnipotent powers . for , the specialls do alwaies retaine the common nature of their generall , and therein they fitly accord : howsoeuer , by reason of some repugnant formes , they doe otherwaies dissent among themselues . and thus , your fathers ( you see ) both old and new , they are fully answered , concerning their supposed mannaging of this your opinion of corporal spirits or diuels . philologus . are you able lycanthropus , to reply to his answere ? lycanthropus . i am vtterly vnable . but sir , sith you so confidently do hold that spirits and diuels are incorporall : let vs heare your reasons , and authorities concerning this point . orthodoxus . with very good will my reasons are these . first , spirits and diuels haue not flesh and bones ( saith christ ) as you see me to haue . wherein it is very apparant , that , there is one substance of humane bodies , and another of spiritual powers . spirits , they haue neither flesh nor bones : therefore , they cannot be comprehended with the sight of the eie , nor handled by the sense of feeling , both which are proper to the sensible perceiuing of humane bodies . againe , the lord ( saith the apostle ) hath made his spirits his messengers : and his ministers a flame of fier . the which place , albeit dauid doth properly vnderstand of the operation of winds : yet , for as much as the apostle applieth the same to the angels , it is not to be doubted at all , but as the name spirit , so likewise a spirituall essence appertaineth vnto them . againe , we read that a legion of diuels , namely , sixe thousand , sixe hundred , sixtie and sixe possessed the man in the gospell , whom christ deliuered . but , if diuels be corporall substances , and doe essentially enter into the bodie of man , it is vtterly impossible that there should so many be crouded together , and all contained at once within the narrow corners of an humane bodie . exorcistes . some doe hold , there was ( in deed ) but one onely diuell in the possessed : whose name was legion . orthodoxus . as though it were possible , that one onely diuell could be really inherent in two seuerall persons at once ? besides that , it is verie apparant in marke and in luke , that , there was not one but many diuels : yea , and mathew also ( exchanging the name of one into many ) he saith , the diuels besought christ that they might goe into the heard of swine . exorcistes . sir , i onely haue shewed you what some others doe hold : but , proceed in your purpose . orthodoxus . i proceed thus ; the spirits or soules of men are incorporall : therefore spirits and diuels are also incorporall . for , if the reasonable soule or spirit of a man , be not corporall in any respect , i meane , if it be neither solide nor palpable as are the earthie and terrestriall bodies , neither yet subtile or slender as are the airie and celestiall bodies : then without doubt , spirits and diuels they are likewise incorporall , because they also are spirits . for , the nature , and definitions of a spirit and a bodie , do altogither , and in euery respect differ betweene themselues . and thus ( besides those philosophicall reasons which physiologus propounded before ) you haue hetherto heard from the scriptures , such seuerall arguments as doe verie plainely conclude the non being of corporall spirites or diuels . pneumatomachus . beleeue me lycanthropus , before we began this our conference , i doubted greatly of the essentiall being of spirits and diuels : howbeit now i am cleere in that point , and by this discourse doe farther perceiue them to be admirable and woonderfull powers . lycanthropus . verie true as you saie . but sir , let vs heare i beseech you , your authorities also concerning this point ? orthodoxus . with verie good will. wherein i assure you , that this our opinion concerning incorporall spirits and diuels , is generallie receiued in the church of god : approoued by the consent of many diuines : and confirmed fully from the laterane councel . lycanthropus . for the generall receite thereof in the church i make little doubt : but let vs heare now your seuerall authorities . orthodoxus . content . first , dionysius writeth thus . wee account not ( saith he ) the celestiall and deified powers or spirits , to consist of innumerable feete , or to haue a manifold countenance , neither yet , to be like vnto liuing and corporall creatures : albeit the sacred scriptures ( in speaking of them ) doe vse these poeticall and fained formes . chrysostome , he saith , the seraphimes are called spirits , that is , incorporall , and supernaturall powers . and a little after , he saith , they be called fierie or flaming creatures ; because their substance is most pure . augustine be defineth them thus , angels and diuels are spirituall powers , incorporall substances , inuisible , insensible , reasonable , intellectuall , and immortall : the good ones , they are shining and impassible , the euill ones blacke and passible . theodoret , he saith that god created the vniuersall nature of incorporall substances : constituting , decreeing , and ordeining their said nature to be intellectuall and also immortall . andreas of ierusalem , he saith , that angels and spirites are all without their bodies . gregorie also , he saith in like sort , that spirits and diuels they haue no flesh . isidore , he saith that angels and diuels , according to their nature : are called spirits . damascene , he saith that angels and spirits are intellectuall substances , euermore mooueable and free , by the arbiterment of their proper power , incorporall , the ministers of god , obtaining immortalitie by grace , not by nature : the portraiture & bounds of whose substantiall being , onely the creatour of spirites , he knoweth himselfe . carolus magnus , he saith the essentiall substance of angels and diuels is immortall : because they be spirits by nature . vigerius saonensis , he saith , that angels are all of them spirituall substances without any bodies at all , consisting of vnderstanding and will : and therefore , they are euerie of them called angels as it were by a christian name . culmannus he saith , that angels are not corporall but spiritual substances : because they be spirits . for a spirit is not a substance consicting of elements , or hauing flesh and bones : in which onely respect , the scriptures do call them ministring spirits . briefly , bernard he saith , the verie wals are vnable to withstand the angelicall spirits : but that all bodies , ( how solide or palpable soeuer ) they are vnto them verie penetrable , loe , heere we haue summoned a grand-iurie , of ancient fathers : who haue all ( with one generall consent ) giuen vp their verdit , concerning the non being of corporall spirites and diuels . go to therefore lycanthropus , what say you them ? lycanthropus . i saie they are all good men and true . orthodoxus . waell , then i hope you will yeeld this question , namely , that spirites and diuels , they haue not materiall bodies , peculiar to their essentiall being : but are altogither simple , and incorporall substances : and that therefore , their essentiall being in men , ( if the same should be granted ) can neuer be perceiued by corporall sense , and so by consequence , no corporall possession at all . lycanthropus . i yeeld no such matter vnto you . orthodoxus . why man , it was the determination , of that grand-iurie of fathers , whom you acknowledge for good men and true . whereupon , their verdit was foorthwith authentically recorded : and may not now ( by any orderly course ) be reuersed . lycanthropus . it may be , they were to inconsiderate and rash in giuing their verdite : and therefore , let vs heare your laterane councell concerning this matter in question . orthodoxus . what man , must the credit of a grand-iurie of catholike fathers be made to depend vpon the approbation of a generall councell ? well then , the laterane councell doth flatly confirme , that angels or spirits , they are incorporall , created of god : and , were not eternall before al beginnings , but , created onely in time . by all the premisses then , you may plainly perceiue by swaie of argument , by plaine euidence of scripture , by authoritie of fathers , yea , and by the whole consent of a generall councell , that spirits and diuels are incorporall substances : and , that therefore , if diuels doe essentially enter into the bodies of men , as your selfe do fondly imagine , they enter not so by any bodies of their owne , because they haue no bodies at all . lycanthropus . whether diuels haue bodies , or no bodies , it makes no great matter : verie certaine i am , they haue a reall possession in men , and i prooue it thus . spirites and diuels , they can essentially assume to themselues , true naturall bodies : therefore they can essentially enter into the possessed mans bodie . orthodoxus . are you fledde on the sodaine from the diuell his reall possessing of bodies , to his essentiall assuming of bodies ? can you find no fast footing to setle your selfe vpon : that you thus plodde hether and thither from point to point , as a man fearefully distracted , or suddenly fallen in a maze ? lycanthropus . yes sir , i haue fast footing ( i warrant you ) for whatsoeuer i hold : although yet now , i rather desire to heare what you are able to say , concerning the diuell his essentiall assuming of true naturall bodies . orthodoxus . well , then i perceiue your store is not great : being thus constrained to spend on the stocke . howbeit , because this matter wil craue a longer discourse , then the present time will affoord : let vs therefore goe take our naturall rest , and meet here againe betimes in the morning , to discourse this point to the full . physiologus . your motion is good for vs all . philologus . very true as you say . and therefore , we three wil repaire to our innes , to take our rest : and meete you ( god willing ) to morrow , by six of the clocke . orthodoxus . wel then , let vs forthwith arise , and depart . the end of the third dialogue . the fourth dialogue . the argvment . whether spirits and diuels can assume to themselues true naturall bodies ? what bodies they are said to assume ? and how those scriptures are to be vnderstood , which be for this purpose produced . the speakers names . philologvs . lycanthropvs . pnevmatomachvs . physiologvs . orthodoxvs . exorcistes . philologus . lycanthropus ? i haue this night in my sleepe , beene so strangely troubled about thy last argument : as , if thou take heed to thy selfe , i verily beleeue thou wilt giue them the foile . lycanthropus . i am so perswaded my selfe : howbeit , if i be conquered therein , i haue another in store that will trouble them more then that by a thousand fold . pneumatomachus . make much of your arguments against the intended skirmish , and all little enough : for , you are to encounter with sharpe sighted aduersaries . lycanthropus . be as sharpe as they will : they shall be sure to receiue as hot as they bring . but , behold where they come ? orthodoxus . what sirs ? god giue you good morrow . you haue preuented our purpose : which was , to haue perused an author or twaine before your comming . howbeit , sith you are all so readie : goe to lycanthropus , propound your argument to vs. lycanthropus . i propound it thus . spirits and diuels , they can essentially assume to themselues true naturall bodies : therefore , they can essentially enter into the possessed mans bodie . physiologus . we haue hetherto denied , and your selfe was vnable to prooue any reall or substantiall possession at all : and would you now thus cunningly insinuate some essentiall entrance of diuels , vnder the pretence of assumed bodies ? which assuming of bodies if it should be denied ; would perhaps , be as hard to prooue as any the points before . philologus . what sir ? would you beare vs in hand , it were hard to prooue that the diuell can assume to himselfe a bodie ? that was neuer yet doubted of any : and dare your selfe vndertake to denie the same ? physiologus . i vndertake no absolute deniall thereof : but onely do here make it a question . howbeit , sith your selues are so resolute concerning this point : doe tell me what bodie the diuell doth assume to himselfe . whether , a true naturall : or phantasticall bodie ? pneumatomachus . surely , a true natural bodie : or none at all . physiologus . if a true naturall bodie , then tell me further , whether it be a bodie created before : or , to be newly created ? lycanthropus . it is a bodie created before . physiologus . if you hold it a bodie created before , then tell me yet further , whether you take it to be a liuing : or dead mans bodie ? exorcistes . i take it to be some liuing mans bodie , if any at all : else , how should it possibly serue the diuels purpose ? physiologus . i woonder , you should so grossely imagine an impossible matter . for , where hath the diuell receiued power from the lord : to dispossesse liuing soules of their organicall bodies ? and , what must become of that liuing mans soule : all the while the diuell assumeth his bodie it selfe , to serue his mischieuous purpose ? moreouer , it is verie absurde : to suppose that the diuell can possibly assume to himselfe any liuing mans bodie . because the lord hath so vnchangeably established such an inseperable vnion betweene the soule and bodie of a liuing man : as , vnlesse the bodie and soule be substantially vnited together , that man may not truely be termed a liuing man. and which more is , the soule and body are so inseparably conioyned by the creation of god : as , no one creature in heauen or in earth may possibly disioyne them , before the finall separation of life , according to the determinate councell & appointment of god. briefly , be it supposed that the diuell could in deed assume to himselfe some liuing mans bodie , and could also for the present , extenuate the same , and transforme the substance thereof into spirituall congellations , as tatianus affirmeth : yet , this is verie certaine and a generall rule , that , two substantiall formes cannot possibly be inherent together and at once , in one and the selfe same subiect . and therefore , to bring the substantiall forme of a diuell without feeling , into the substantiall body of a man without either killing or hurting , and which more is , to transforme the same into such a slender and impalpable substance as cannot of the possessed him selfe be sensibly perceiued or felt , no not at the first entrance into him : it may well be vnlikely , but very certaine i am , the same is vtterly impossible for all the diuels in hell to accomplish , such hard hap they haue , in assuming a liuing mans body . pneumatomachus . for my part , i rather suppose that the diuel doth assume to himselfe some deads mans bodie . physiologus . this your supposall is no lesse absurd then the orher before . for first , if that bodie which the diuel doth assume , be the body of a dead man departed long since , then surely , it is an hundred to one , that , that selfesame assumed bodie is either eaten with wormes , and so , vnfit for the seruice : or is else so putrified with filthie corruption , as the diuel ( by entring into any therwith ) must needes poyson the possessed man vnto death . againe , if that assumed bodie , be the bodie of a dead man but lately departed this life : the diuel then , by assuming such a newly departed bodie , must be supposed to appeere in a white winding sheete , as he was heretofore thought to appeere vnto saul , in samuels supposed bodie with a mantel about him , & must so ( for the present ) forsake that his supposed forme , which the poets and painters doe hold to be griesly and blacke . besides that , in supposing the diuel can assume to himselfe the bodie of a man , you doe therein very grosly oppose your selfe to the blessed apostle : who saith most confidently that mens bodies are created for the lord himselfe , and not for infernall spirits . that , they are the members of christ , not the mansions of belial : the temples of the holy ghost , not a dungeon for diuels , a stie for satan , not an habitation for helhounds . briefly , if the diuel doth assume to himselfe , some dead mans bodie , whether long since , or but lately departed : we must ( by this your supposall ) imagine a resurrection of bodies before to the generall iudgement , and therein also , must attribute to the diuel , that absolute power of raising the dead , which only is due and proper to god , and so , by consequence conclude , that the diuel can accomplish and worke true miracles . whereas the lord only is able to take life from the dead , and to restore them againe vnto life : which is such a miraculous worke of the omnipotent god , as by an infallible consequence approoueth the deitie . seeing therefore that by this your supposal you doe in effect but deifie the diuel : bee foorthwith ashamed to hold , that spirits haue power to assume to themselues the bodie of a man alreadie created , whether dead , or aliue . lycanthropus . you grant then , that the diuels doe assume to themselues some vncreated bodie ? physiologus . i grant no such thing . for , how is it possible , either diuel or angel should assume that which is not at all : or that they should take to themselues , a bodie not yet existing in nature ? philologus . very true . but after the creation of such an essentiall bodie : you doe then confesse , the diuel may assume such a bodie ? physiologus . i confesse no such matter : vnlesse you first shew me by whom those selfesame supposed bodies should be essentially created : whether by god : or the diuel ? exorcistes . they are surely created by god , or not at all : for the lord onely alone is the creator of all things . physiologus . though the lord in deed , be the creator of all things , yet doth it not necessarily folow , and your selfe shal neuer be able to proue , that he is also the creator of these things : and , how dare you then so confidently auouch : that these your supposed bodies for the seruice of diuels , are essentially created by god ? exorcistes . god is of infinite power : and therefore may doe it . physiologus . your may be , concludeth nothing at all . neither doe we dispute what god either may , or is able to doe ? but what ( in deed and in truth ) he doth certainly accomplish . and , albeit the lord ( i confesse ) be of infinit power , yet is his said power restrainde to his will : for whatsoeuer the lord willeth , that doth he in heauen and in earth . so then , vnlesse you can shew the lords word to witnesse his will concerning such extraordinarie creation of bodies for the seruice of satan : whatsoeuer your selfe shall haplie imagine that god may doe , therein , you must yet giue vs leaue to doubt of the doing there of in deed . lycanthropus . but , why may not the lord for the execution of iustice : create them such bodies ? physiologus . first , because the lord hath infinite meanes besides , and those also of more excellent maiestie for the execution of iustice : and therefore , he stands in no maner of neede to haue such a patched supplie . secondly , for that the lord will neuer do that ; which may any waies witnes against himselfe . but , for him to create such essential bodies afresh at the pleasure of the diuell , and so oft as he pleaseth : doth derogate greatly from the certaintie of that sacred truth which sealeth vnto vs , the certaine accomplishment of all his workes whatsoeuer in sixe daies space , and the vndoubted ceasing from all his labors the folowing day . moreouer , to hold for infallible truth , that those your supposed bodies for the seruice of satan must in any case be created of god : what doe you else in effect , but thereby conclude the lord him selfe to be slauishly subiect vnto satan his accursed commaund , in creating him bodies afresh , and so oft as seemeth him good ? briefly sith the glory of god is the maine end of all his creation : what one glory may possibly redounde to the lord , by creating such your supposed bodies as ( being altogether by satan abused ) are prepared neither to destruction nor glorie ? and therefore , it is grosse impietie , or rather an horrible blasphemie for any to hold , that the lord alone must be the creator of any such essentiall bodies , as your selfe and some others suppose the diuell doth assume to his seruice . lycanthropus . it is certaine then , that those assumed bodies are created by satan him selfe . physiologus . it is euen as certainly so , as that s. donston did hold the diuell fast by the nose with a paire of pincers , the very first day he appeared vnto him in such an assumed bodie : wherein donston serued the diuell of trust , and according to his due desertes : to teach him to be medling with the worke of creation , before he had gotte a comission from god. but , alas , lycanthropus , are you not highly ashamed , to hold so maine absurd and horrible impieties , or rather such execrable and intollerable blasphemies ? for , be you throughly assured of this , that your selfe imagening the diuell a creator of bodies , you doe thereby ascribe vnto him a supernaturall power : and therein also doe attribute that vnto diuels , which onely is due vnto god , because creation of substances was neuer yet graunted to man or angell , much lesse vnto diuels . besides that , if it were in the power of diuels either to create , or assume to them selues essentiall bodies at pleasure : it is not then to be doubted , but that ( such and so endlesse is their malice towards men ) we should shortly haue the whole world replenisht with corporall diuels , yea , and their number would farre surmount the number of men , if all be true that is set downe in salomons notes of coniuration . wherein are named seauentie nine principall diuels : hauing euery of them vnder them and at their commaund , some tenne , twentie , thirtie , fortie , fiftie , sixtie , seauentie , yea , and some of them eightie legions of diuels at the least . so then howsoeuer your selfe shall otherwaies dreame of a power in satan for assuming of bodies : sith they can be no such bodies as are newly created either by god or the diuell : sith they can be no bodies created before : sith they can be no bodies of men either dead , or aliue : it must necessarily follow , that those imagined bodies which the diuels are supposed to assume to them selues , they are ( in deed and in truth ) no true naturall bodies . lycanthropus . it is like then , that the diuels , they do onely assume to themselues but a phantasticall body . physiologus . and it is like then , that the diuels , they haue onely in men , but a phantasticall possession : which is the very same issue you were brought vnto before , when we discoursed of the mental possession of diuels . philologus . how now lycanthropus , are you brought to a non-plus before you well wiste ? lycanthropus . i wot not i assure you , which waies to winde my selfe out from these windings and turnings : howbeit , for any thing hitherto heard , i will neuer beleeue but that the diuell can assume to himselfe a true naturall bodie . orthodoxus . what man ? will you with such setled pertinacie dwell in your opinion : not hauing sound reason therefore ? lycanthropus . yes sir , i haue reasons and authorities both support me therein . orthodoxus . let vs first heare your reasons ? lycanthropus . with verie good will : wherein first from the like , i doe reason thus . the good angels of god , they haue appeered to men in assumed bodies : therefore spirits and diuels , they may also appeere vnto men in assumed bodies . orthodoxus . your argument is faultie ; the same not consisting of things essentially alike in euery respect . for , neither haue the infernall diuels ▪ those heauenly priuiledges which the celestiall angels enioy : neither yet are they equall with them in knowledge and power . so as , although the good angels doe sometimes assume to themselues essentiall bodies : yet doth it not necessarilie folow , that therefore , the euill angels or diuels are able to do the like . againe , howsoeuer the good angels haue ( at some time ) assumed essential bodies : yet doth it not appeer , and your selfe cannot prooue , that they created those bodies themselues , but by the prouident power and appointment of god , they had them from else where for that speciall seruice whereunto they were sent . moreouer , there is no sound consequence in this , viz. good angels , they do visible appeere vnto men in assumed bodies : therefore euill angels they doe the like . this i say doth not folow : because of the good angels appearing in visible bodies , we haue had often and manifest experience , but of the euill angels appearing so , no example or instance at all can be giuen . briefly , your argument is but a deceaueable elench , from a may be , to the being indeed : whereof no certeine conclusion can folow . for thus you reason . good angels haue appeared to men in assumed bodies : therefore spirites and diuels they may also appeare vnto men in assumed bodies . this your ( may be ) concludeth nothing for certeine . whereas you should haue argued thus . good angels appeare in assumed bodies , therefore spirits and diuels do appeare vnto men in assumed bodies : but then your consequent woulde haue been ouer-hard to prooue , and besides that , it is the very question it selfe . by the premisses then it is very apparant , that this your first reason hath in it no reason at all to support your opinion . lycanthropus . but , sith it is certeine that the good angels doe oftentimes appeare in assumed bodies : why should not spirites and diuels be able to do the like ? orthodoxus . as though , because the omnipotent god doth furnish and endowe his heauenly messengers with sensible bodies , when and so oft as seemeth good to himselfe : therefore , euery impotent and infernall spirit or diuell is able also , to do the like at their pleasures ? lycanthropus . why may not the lord do as much for spirits and diuels ? orthodoxus . the lord may do whatsoeuer he please : that it will be his good pleasure to do this which you dreame of , who can certeinly say ? his pleasure in the one hath beene made apparant vnto vs by often experience : for the other we haue neither worde nor promise , nor example , to my remembrance . exorcistes . yes , there is a plaine proofe heereof in the psalmes : where dauid saith plainly that the lord powred foorth the fiercenes of his wrath vpon the egyptians , by sending his euill angels among them . orthodoxus . what vnderstand you by the euil angel there ? exorcistes . those spirits and diuels wherewith they were dailie tormented . orthodoxus . consider diligentlie the story concerning the egyptian plagues , and tel me where you find any one diuel afflicting them : nay , tel me what one plague was among them , which was not inflicted vpon them by the message and ministery of moses and aaron . and therefore , you are deepely deceiued in mistaking these words , by sending the angels or messengers of euils . which place , tremellius vnderstands not of spirites and diuels sent among them : but of moses and aaron rather : whom the lord sent to the egyptians as his only angels , that is , the only messengers and executioners of all those his euils which were cast vpon egipt . and , this sense is ( in my opinion ) according to the purpose , coherence , and scope of the psalme it selfe . lycanthropus . but , it is as exorcistes saith , in the vulgar translation ? orthodoxus . it is true , and therefore let it so stand as he saith , for euil angels : i meane , for spirits and diuels . but , now tel me withal , how much this place doth make for the assuming of bodies by spirits and diuels ? thus you reason . the lord sent his euil angels among the egyptians : therefore , spirits and diuels they assume to themselues what bodies they please . this consequent hath in it no sequel at al : and it is quite contrary to the words of the text . for dauid saith not that the lord sent his euil angels essentially into them , but among them , i meane the egyptians : which proueth nothing for satan his assuming of bodies . exorcistes . but yet , we haue a notable example concerning this point , from the diuel his tempting of euah in the serpent . orthodoxus . wel , go to , frame your argument . exorcistes . i frame it thus . satan he did put vpon him the body of the serpent , and spake very sensibly in that selfesame serpent therefore , spirits and diuels they can and are able to do the like with any body els whatsoeuer . philologus . maister orthodoxus ? this argument i beleeue will set you hard ? orthodoxus . not so hard as you thinke , by then the ambiguous termes are opened more plainely . and therefore , doe tell me here , what you meane by satan his putting the serpents body vpon him ? exorcistes . i meane this : namely , that he did really and essentially enter into the very essence and substance of the serpent it selfe . orthodoxus . then it must folow by necessary consequence , that the diuel himselfe did essentially become the serpent in deed : or the serpent essentially the diuel at least , during the whole time of that action . lycanthropus . yea , what else ? orthodoxus . do you aske me what else ? i aske you for answere , whether your hart be so deeply bewitched with blindnesse , as you cannot perceiue the absurdity hereof : it beeing so apparantly euident to all the world ? for , is it possible thinke you , that the diuel should be able vtterly to annihilate the essētiall being either of himselfe , or of any other creature vnder the heauens ? or , is it likely that satan can cause himsele to be a diuel or no diuel : and the serpent to be a serpent or no serpent , when , and so oft as it pleaseth himselfe ? if this were certeinely so , what one creature in al the world could any long time continue in that proper estate wherein it was first created of god ? for , the diuel hath wil and malice enough to do mischiefe , if he had but that absolute power to accomplish the same . moreouer , from satan his assuming of the serpents body alone , you doe plainely conclude an absolute power in diuels ouer all other bodies else whatsoeuer : and so , from one perticular example you do cunningly gather a generall conclusion thus . satan , he did essentially assume the body of the serpent : therefore , spirits and diuels can essentially assume what bodies they please . this argument is vtterly vntrue in euery part . for first , whereas i plainely deny that the diuel can so essentially assume a body , the which thing you should proue : your selfe by a pitifull begging of the cause in question , do take it as graunted , and thereupon , would proue the same by the same , attributing also to the diuel such an absolute power therein as is vtterly impertinent to any creature , and thereby also you doe highly derogate from the diuinity and power of god. secondly , your argument also is faulty , in that it concludeth more largely then was put downe in the premisses : namely , from one particular practize of satan it concludes an absolute power ( as was said ) ouer al bodies whatsoeuer , which is a deceiueable kind of reasoning . for , albeit we should grant ( which will neuer be proued ) that satan had for that once , some speciall preuiledge granted from god , and did thereby also , essentially enter into the very essence of the serpent as your selfe suppose : yet doth it not folow , that therefore spirits and diuels they can also essentially assume to themselues what bodies they please . howbeit , to the end we may the more directly and plainely proceed , doe tell me whether it was the diuel alone , or the serpent alone , or the diuel and serpent together , that gaue the onset vpon euah in that temptation ? philologus . it could not be the diuell alone : for he is not named at all in the action . orthodoxus . if he be not named at all in the action : how comes he then to be charged for the principall author in that selfesame action ? exorcistes . in other places of scripture , his malice that way is mightily tainted , and himselfe accused for a murderer from the beginning : although in the historie of euahs tentation he be not precisely named any author at all . orthodoxus . yea , but how can those places of scripture , in anie sounde reason impose the blame of the action vpon satan himselfe : if neither absolutely , nor properly nor historically , nor allegorically , nor metaphorically , nor any waies else he be specially named in that very historie of euahs tentation , wherein the action it selfe with the seuerall circumstances is fully and plainely expressed ? exorcistes . moses ( you know ) doth not set downe the story of the bible at large : but onely compiles the same in a summary abridgement . orthodoxus . but , that action especially being so waighty a matter , was necessary to be knowen in euery point : and therefore it is not to be doubted , but that the history concerning the same is so exactly set forth with euery circumstance , as that any man may be able to iudge of the principall actors therein at the least . so then , although the diuel in that history be neither absolutely , nor historically , nor properly expressed by name : yet must we acknowledge him to be therein allegorically and metaphorically set forth at the least , or otherwaies impose no blame vpon him at al concerning the action . lycanthropus . yes , euen by that selfesame story he is allegorically or metaphorically set forth in the serpent . orthodoxus . then was it no natural serpent , but the diuel himselfe metaphorically set forth by the name of a serpent : who gaue the onset vpon euah in that tentation . for , by allegories and metaphors there is euermore some other thing ment ; then that which is literally expressed . lycanthropus . but yet for all that , the serpent is said to haue tempted euah . orthodoxus . that is , the diuel alone metaphorically set forth ( as you say ) by the name of a serpent : was he that tempted our grandmother euah . i proue it thus . if in that action , the diuel himselfe be not historically and properly , but allegorically and metaphorically called a serpent , because he is most crafty and subtile , then vndoubtedly , the obiection of a serpent is very inconuenient : but , the antecedent is true , and therefore also the consequent . exorcistes . proue your antecedent . orthodoxus . i wil. first ( besides that which you grant your selfe ) it is an accustomed thing in the sacred scriptures to vse the names of other creatures in setting forth to our sense , the intellectual creatures themselues . hereupon it is , that ( in the apocalypse ) the ( diuel by a perpetual allegory ) is called a dragon or serpent : and therefore in this history of euahs tentation by the like perpetuall allegory he is also called a serpent . secondly moses ( in that action ) doth purposely intitle the diuel by the name of a serpent : because ( by his effectuall creeping into the interiour senses , as also , by infecting mens minds with venemous perswasions ) he doth very liuely represent the nature , disposition , and qualities of the venemous serpent . thirdly , the serpent that tempted euah in paradice , is there said to be more subtile then euerie beaste of the field : the which ( if philosophers writings be true ) cannot be truely auouched of the naturall serpent . for there are many other creatures more subtile then she : & therefore , it must needs be ment of the spirituall serpent . fourthly , moses doth therefore purposely attribute speech to the serpent which tempted euah : to the end we ( knowing by experience , that speach cannot properly accord with a naturall serpent ) might the rather be induced to beleeue that the same must metaphorically be vnderstood of the spirituall serpent , fiftly , the punishment inflicted by god , hath no conueniencie at all with the naturall ; but with that infernall figured serpent the diuell . for , neither can the going vpon her belly , nor the eating of dust be any punishment at all to the naturall serpent ; because ( before the tentation ) both those properties were peculiarly alotted vnto her , she taking her name from her creeping condition . neither yet may we imagine that the said serpent ( being of some better forme before the tentation ) was then ( by the iust iudgement of god ) transformed into a viler proportion , property , or shape : she being in the historie of the creation accompted among the creeping creatures . lastly , moses he makes no mention at all of the serpents comming to euah about that busines , nor of her departure after the action , nor of any one speciall propertie whereby she might be essentially discerned to be ( in deed ) a true naturall serpent , no nor of any manner amaze , or sodaine feare in euah at her sodaine approch & extraordinarie speach : whereas yet moses him selfe , was afterwards horribly afraied at the onely sight of a serpent . so then , by all the premises it is very apparant , that it was the diuell him selfe and no naturall serpent , who set vpon euah in that tentation , he being onely metaphorically set forth by the name of a serpent : and therefore had no need in that action , essentially to assume to him selfe the body of a naturall serpent , for the better accomplishment of the entended businesse . exorcistes . sir ? if by the onely name of a serpent , you will needes metaphorically vnderstand the diuell : how then should some of the words in that storie accord with the nature of satan ? as , where it is said that the serpent was more subtile , and was cursed aboue all the beasts in the fielde : and that she should goe vpon her bellie , and eate the dust of the earth all the daies of her life . can any of these things be properly applied to the diuell ? was the diuell before this , of an angelicall nature : and must he be marshalled now , with the brute beasts of the field ? hath satan a belly to goe vpon now : being but lately an incorporall creature ? feedeth the diuell now vpon the dust of the earth like a creature that liues by naturall nourishment ? or , hath he the daies of his life determined now : being not long since an immortall substance ? these speeches you see , they cannot be properly applied to the diuell : and therefore absurd to say it was satan , metaphorically let forth by the serpent , who set vpon euah alone in that tentation . orthodoxus . you gallop away with the matter as if you were certainely sure to get the goale : but , take heed to your footings for feare of a fall . and seeing you vrge me so strictly with the literall sense , do here tell me i pray you , whether all things set downe in that historie , can ( in any literall sense ) be possibly applied to a naturall serpent ? if not , why them should it seeme strange vnto any , that the most pointes in that action be allegorically expounded ? howbeit , to be silent my selfe ; you shall heare what augustine and some others doe say concerning these matters . when any thing ( saith he ) is found in the scriptures which cannot ( without an absurditie ) be possibly interpreted literally : that thing without doubt , is spoken figuratiuely , and must receiue some other signification then the bare letter doth seeme to import . for ( saith gregorie , ) when the order of the historie becommeth defectiue of it selfe in the literall sense , then , some misticall sense as it were with wide open dores , doth offer it selfe : yea , and that misticall sense must be receiued in steede of the literall sense it selfe . and therefore ( saith peter martyr , ) that malediction or curse which the lord did cast on the serpent , must be allegorically vndestood of the diuell : and those things which seeme properly to accord to the serpent in deed , must metaphoricallie be transferred to satan vnderstood in the serpent . and according to this infallible rule , augustine him selfe he putteth a plaine difference between the lords speach to adam and euah , and that which he gaue to the serpent , affirming the first to be literall , and the other allegoricall : because else ( saith he ) it should seeme absurde to offer a vocall speech vnto a bruite beast without vnderstanding . and accordingly he giues an allegoricall sense concerning that action , saying : onely , that temporarie punishment of satan is here set downe , which ought to be a watchword and terrour vnto vs : and not that eternall vengeance which is reserued for him in hell against the generall iudgement . and therefore , where it is saide . thou art cursed aboue all the beasts in the field , there the verie bruite beasts ( to the horrible confusion of satan ) are preferred before him ; not in absolute power , but in an especiall regard of that happy continuance and timely conseruation of their originall nature . for , the beasts of the field they doe not forgoe any heauenly happines which they neuer yet had : but they continue foorth their course in that selfesame primary estate which they tooke at the first . againe , whereas it is said , vpon thy belly shalt thou goe : the meaning is , that satan should creepingly preuaile against such as are carried headlong with carnall affections , which is meant by the belly . againe , where it is said , thou shalt eate the dust of the earth all the daies of thy life : the meaning is , that such onely as delight in earthly desires , should become an appointed praie for the diuell , while the world doth endure , which is termed the daies of his life . by this then you see , that those things in the storie which are thought properly to appertaine to the serpent : may yet ( in an allegoricall sense ) be fitly transferred to the diuell vnderstood by the serpent . the rest of the matters are so pertinent to satan himselfe , as ( without great violence done to the text ) they may ( at no hand be applied to the naturall serpent : and therefore , for any thing hetherto heard , the diuell ( in giuing the onsette vpo euah ) he had no need at all , essentially to insinuate himselfe into the bodie of a serpent , sith he might by himselfe alone , verie sufficiently accomplish that worke . pneumatomachus . doe you hold it for truth , that the diuell ( in that action ) did not vse the ministerie of the serpent at all . orthodoxus . what i doe hold therein , shall hereafter be heard . onely , ( because your selfe doe so confidently insist vpon satan his essentiall assuming of the serpents bodie at his tempting of euah ) i haue here ( as it were by the way ) very apparantly proued , that ( for any thing you are able to propound to the contrary ) the diuell he might easily effect that worke by himselfe alone , without any helpe of the serpent , as you haue heard by the former auctorities , and may yet haue the same further confirmed by cyril him selfe . who doth flatly affirme , that the serpent was no true and naturall serpent in deede , but onely the forme and shape of a serpent : vnder which the diuell him selfe did talke with the woman , and wherein also he did vndergoe the curse of god denounced vpon him . and i pray you , what absurditie , impietie , offence , or inconuenience were it at all for any to hold that moses ( vnder the person of a poysoning serpent ) did metaphorically set forth the diuell himselfe who poysoned euah ? from whence comes it else that the diuell is called a viper or serpent , and his children the generation of vipers ? but from that first description which moses makes of him in this selfesame action ? there are none so grosse ( i suppose ) as to dreame that the diuel is a materiall serpent : nor any so madde , as to imagine that the wicked are the the generations of snakes and vipers according to the literall sense ? briefly , let this action concerning euahs tentation be conferred exactly with that description and dealing of satan set downe in the apocalypse ; and tell me who will not conclude , but that it was the diuel himselfe metaphorically set foorth by the serpent that tempted euah . and in consideration hereof , he is there purposely called not simply a serpent , but that old serpent : which name it selfe is afterwards exegetically expounded by the diuel and satan , who deceiued the world , and was a murtherer from the beginning . philologus . if it was no serpent ( as you say ) but the verie diuell himselfe that tempted euah : why then is he not called by his proper name in some part of the historie concerning that action . orthodoxus . it was vndoubtedly the diuell himselfe that tempted euah : whose name ( saith tremellius and others ) was purposely concealed by moses , in an especiall regard of the simplicitie and rudenes , of that present people , to whose slēder capacities he sets foorth the matter in forme of a tragedie : producing the lord , the serpent , the man , and the woman , as actors therein , to the end our weake vnderstandings might be the more sensibly enformed concerning that matter . howbeit , because in the historie of the creation there is no perticular mention of angels or spirits : therefore the proper name of the diuel is heere especially concealed , and himselfe is metaphorically described vnder the serpent , least , they ( hearing in that action , of some spirituall substance vnheard off before ) might happily haue a window set open to prophane curiositie ; and so , either fall into grosse idolatrie , or runne with the maniches , into the palpable errour concerning two sundry beginnings , or creators of things . by all the premises then it is verie apparant , that ( notwithstanding the contrary opinions of some ) i should commit no absurditie at all , in auouching that satan himselfe alone gaue the onset vpon euah : hauing some speciall reasons , the testimonies of fathers , yea , and the opinion also it selfe verie authentically priuileged in our english church by publike authoritie . lycanthropus . notwithstanding your auctorities and reasons whatsoeuer , i will neuer be perswaded that the diuell alone did set vpon euah . exorcistes . and surely ( whether the diuell alone or not ) i will neuer beleeue it was the serpent alone that did it : both , because serpents and snakes could neuer properly speake , and for that the enimitie which was put betweene them two and their seed , may not possibly be vnderstood of the snake and her broode . orthodoxus . the common receiued opinion is , that it was the diuell and serpent together : whereunto also i doe willingly subscribe : partly , in an especiall regard of two other places of scripture , which seeme to encline to that sense : and partly also , for that ( in the originall ) the very name of the serpent importeth so much , she being called , nachash , of nachash , or nichesh , that is , to diuine , or to charme , signifying thereby , that the diuell ( according to the very purport of the name it selfe ) did ( as it were ) so bewitch , and so charme the serpent , as that ( through his craftie suggestion ) she was very well able to propound such a diuination or soothsaying , as did presently circumuent and deceaue our graundmother euah . but goe to , let it be graunted that the diuell and the serpent together gaue the onset vpon euah : & now tell me in what maner they wrought ? lycanthropus . in this manner . first , the diuell he entred essentially into the serpent : and then after , he vsed the serpents toong , to set the temptation an end . orthodoxus . but , how doe you certainely know that the diuell did essentially enter into the serpent ? lycanthropus . how doe i know it ? euen by the apparant effects thereof : for , how came it to passe that the serpent did speakevnto euah ? orthodoxus . could not the diuell apply the serpents toong to his purpose ; vnlesse he did first essentially enter into her ? lycanthropus . no , how is it possible he should ? orthodoxus . why ? how doth a minstrill make his pipes to sound what he please ? doth he essentially creepe first into the bagge it selfe , and then tune the pipes to his purpose : or doth he only dispose the sound by his breath ? philologus . what , how now lycanthropus ? i beleeue you haue heard such a fit of mirth , as if you daunce after the same but a while : your opinion concerning the essentiall assuming of bodies will be driuen out of doores . lycanthropus . not so , for howsoeuer a minstrill might ( by his breath alone ) be able to cause the pipes to squeake , yet could he neuer distinguish the notes vnlesse with his fingers he kept the seuerall stoppes : howbeit , spirits and diuels are incorporall creatures , hauing neither fingers nor hands , nor any member else to frame the words . orthodoxus . well then , thus much yet you confesse by the way , that a minstrill by his onely breath may cause the instrument to giue foorth some sound : howsoeuer vnable to distinguish the tunes . goe to , what say you to the trumpeter : he vseth no helpe of any one member at all to distinguish the sounds saue only his breath : and yet , only therewith he causeth so certaine a sound , as euery one that heares him , can tell what is played or sounded . now then , if it be possible for a reasonable man , thus to applie a dead instrument at his pleasure to serue his turne without any essentiall creeping into it : why should it be deemed impossible for an intellectuall power or diuell , to apply to his purpose the toonge of his liuing instrument , ( the serpent i meane ) in the tempting of euah , without any essentiall entring into her at all ? and therefore , let vs heare other reasons of more waighty importance or otherwise , put an end to this present discourse , lycanthropus . the angell he assumed essentially the body of baalams asse , and did sensibly speake in that selfe same body : therefore , spirits and diuels they can also assume essentially such naturall bodies , and worke in them the like naturall actions . orthodoxus . how know you it was an angell that spake in the asse ? exorcistes . there needs no manner of doubt to be made thereof : for lyra , martyr , zanchius , casmannus and many other besides doe iointly affirme it . orthodoxus . because those learned men do iointly affirme it , you therefore imagine their said affirmation to be such a threefold cord as cannot possibly be pulled a sunder . we are not sworn vnto men , but vnto the infallible truth of lesus christ : and therefore ( seeing no one warrant for that their affirmation ) i am greatly induced to doubt of the truth thereof . the reasons why i differ from them , are these . first , by the very text it is plaine , that the lord himselfe he opened the mouth of the asse . secondly , moses ( in that place ) putteth not downe the word elohim , which although it signifies god , yet sometimes also it is vsed for angels : but he hath only the word iehouah there , which word ( throughout the scriptures ) is neuer attributed to any but the lord himselfe . and therefore , sith the text doth auouch that only iehouah himselfe did open the mouth of the asse : i see not how any man should dare to affirme that the same was done by the angel. besides that , the very coherence and course of the historie doth plainely conclude that the angell ( spoken of there ) could not possible do it in such sort as your selfe doth imagine . for , that angell ( standing thrise in the way with a sword drawne in his hand , to encounter with balaam who rode on the asse . ) could not essentially speake in the asse , and essentially also stand in the way , at one , and the selfe-same instant : vnlesse haplie you imagine that the angels they haue a peculiar power to be in sundrie places at once . and therefore ( whatsoeuer your selfe , or those learned men may affirme to the contrarie ) i perceiue not as yet , how it should be an angell that spake in the asse : but rather the lord himselfe by an immediate power , by which power he opened also the eies of balaam himselfe , before the face of the angel. exorcistes . though the lord himselfe was the efficient cause of opening the asses mouth , yet might he effect that worke by the angels meanes : and so the angell ( notwithstanding all this ) he might ministeriallie speake in the asse . orthodoxus . what the lord might haue done therein , we all do know : what he certeinly did therein , neither you your selfe nor any are able to say . in like maner , the lord might also by the angels meanes haue opened the eies of ▪ balaam : but he did not that , as the text doth plainely declare , & therefore nether the other . besides this , the lord ( at that verie instant ) did otherwaies imploy the angell three seuerall times in the way , with a sword drawne in his hand to encounter with balaam : and therefore , hee would not vse his ministerie this waies which your selfe doth imagine , neither could the angell at that instant time , be essentially inherent in the asses belly , vnlesse haplie you do hold an vbiquity in angels , which onely is proper to god. but , be it granted that the lord , ( not immediately ) but by meanes of the angell did speake in the asse : and then , do tell me withall , how and after what sort the angell effected that speech . lycanthropus . euen by entring essentially , first into the verie essence of the asses body : and then next , by disposing and tempring her toong to that speciall purpose . orthodoxus . if you confidently hold that the angell did essentially enter into the verie essence of the asses bodie : then do you likewise conclude that the angell also was essentially conuerted into the asse , and that baalam withall did ride , and gallop , and spurre , and strike , and braule with the angell all the while he was vpon the asses backe , which were absurd to imagine . but tell me lycanthropus , are you still in this minde , that the angels cannot possiblie speake by the toong of a brute beast : vnlesse they be before essentially inherent within their bellies ? lycanthropus . so do i verily thinke . neither may we imagine that the asse herselfe could possiblie either frame , or vnderstand such a sensible speech as was vttered there ; because a reasonable speech cannot possiblie be framed or vnderstood of any but of a minde hauing vnderstanding & reason . whereupon it foloweth necessarily , that the selfesame speech ( being so sensible and reasonable ) could not possiblie be framed by the asse : but by the angell essentially inherent within the asse . orthodoxus . well , sith you will needes transferre this miraculous and immediate worke from the lord himselfe to the meanes , i meane , to the ministerie of the angell as your selfe doth suppose : let it be freely graunted that the angell ( indeed ) did frame that sensible speech in the mouth of the senslesse asse , as by a fit instrument appointed of god for that speciall purpose : and yet this i auouch withall , that the angell did not ministerially effect that sensible speech by any such essentiall insinuation as your selfe doth imagine : but by an onely effectuall operation , as i haue shewed before . briefly , this sensible speech ( if you will needes attribute the same to the angell ) might , and was also effectiuely accomplished by some powerfull operation of the angell , without any such needlesse essentiall entrance into the asse : as by the simile of a minstrill or trumpeter we did illustrate before . and heereunto also accordeth the iudgement of lyra : whom your selfe aleadged of late , saying . those sensible words were framed , neither by the asse alone , nor by the angel himselfe essentially inherent within the asse : but by an effectuall operation or power of the angell , directing and disposing the toong of the asse to deliuer such sensible speech , for the further confusion of baalam himselfe . and therefore , this reason ( you see ) is of little , or no force at all : to fortifie your fond opinion of the diuell his essentiall assuming of true naturall bodies . exorcistes . though this place doth not directly proue , that the diuels may assume and essentially enter into a true naturall body , because no such thing is apparant in this action of the angel , from whence the proofe it selfe should be brought : yet doth it plainely conclude , that the diuel ( by meanes of a true naturall body ) may deliuer a sensible speech , because some such thing we find here effected by the good angel of god. orthodoxus . if i should tie you strictly to the words of the text , you could find no such speech deliuered by the angel at al , but only by the immediate power of the lord , who himselfe alone , did open the mouth of the asse , as was shewed before . howbeit , you your selfe ( foysting in here by the way this cunning conceite ) do couertly goe about ( i perceiue ) to alter the state of our question which consisteth onely of the diuel his essentiall assuming and entring into bodies . pretermitting therefore to discourse here , of the diuel his sensible speaking by the meanes of a true naturall body vntil we come to entreate of actuall possession : do now say what you can for the question in hand , or presently giue ouer the same . lycanthropus . satan he essentially assumed the dead body of samuel departed , yea and appeared and spake sensibly in that selfesame body : therefore spirits and diuels they can also assume to themselues some naturall bodies , and performe in them such natural actions . philologus . well said lycanthropus , this argument i verely suppose , will hold maister orthodoxus very hard to his pinnes . those other before were drawen from the good angels of god , who are able to do more then the diuels by much : and therefore , no sound reason may be concluded from them to the diuels , who wanting like priuiledges , are also far vnequal to them in wisedome and power . but , this argument which you make now from the person of satan himselfe i beleeue is a toucher , and such a one as is able to driue maister orthodoxus to al his shifts . pneumatomachus . beleeue me sir , it is a soaker in deed : and therefore , what say you vnto it ? orthodoxus . beeing such a toucher as philologus affirmeth ; i would not willingly touch it , for feare of being defiled with the follie thereof . and therefore ( letting it lie soaking a while in the suddes of your idle conceites til the maine force thereof be wasted away with the wetting ) i doe here tel you by the way for an answere : it is generally and iudicially determined by the whole church of god , yea and the marginall note in your bible doth likewise auouch , that it was not samuel himselfe that appeared , but the diuel forsooth in samuels likenesse . which being certeinely so , do now tel me what substantiall consequent can possibly arise from your antecedent , it beeing so false and vnsound ? lycanthropus . let the church and marginall notes conclude what they please : i haue the plaine text on my side which saith it was samuel , and vnto that wil i stick . orthodoxus . you say you wil stick to the text . very wel said , hold you fast to the words of the text : and then tel me which way you wil proue it the diuel himselfe essentially in samuels body who appeared to saul ? there is no mention of the diuel in all that story : neither doth the text say it was samuels body , but samuel himselfe that appeared . exorcistes . though the diuel be not nominally exprest in the story , yet there be many things in the story it self which do implicatiuely vnfold his nature vnto vs , and which can haue relation to none but himselfe . namely , first the lord hauing refused before to giue answere to saul by liuing prophets : it is vnlikely he would answere him now by the dead , hauing especially forbidden the same by his word . and therefore , not samuel himselfe : but the diuel in samuels body appeared to saul . againe , he that appeared did suffer himselfe to be worshipped of saul , which thing neither samuel , nor any good angel in heauen would haue permitted , and therefore it was the diuel in samuels body . moreouer he which appeared told saul that , the next day ( being slaine ) he should be with him : but saul was a reprobate , and could not be with samuel in heauen , and therefore by all the premisses it is very apparant that it could not be samuel himselfe , but must needs be the diuel in samuels body who appeared to saul . orthodoxus . as though , because some things in the storie are hardly correspondent to samuel : therefore forsooth it must needes be the diuel and none other . there be as many other things in that storie which at no hand may be applied to the diuel , but doe more fitly accord vnto samuel : and yet dare i not from thence , so confidently conclude , that therefore it was samuel himselfe that appeered . as first , the scriptures throughout that whole storie doe say it was samuel himselfe , not the diuel in samuels bodie : but if it were not samuel in deede , the text should report an vntruth , and offer great iniurie to samuel in naming the diuel so oft by his name . againe , he that appeered , complaines vnto saul for being wakened : but diuels ( being spirits ) doe neuer sleepe , and therefore not the diuel , but samuel himselfe appeered to saul . againe , he that appeered , did truly prophesie the death of saul and his sonnes the very next day : but this the diuel could not doe , he hauing no sound foreknowledge of things : neither would he haue done it , for he is a lier and the father of lying , and therefore , not the diuel but samuel himselfe did appeere . briefly , he that appeered , tolde such a tale vnto saul , as the diuel himselfe ( vnlesse he were mad , or had purposed vtterly to ouerthrowe his owne kingdome ) would neuer haue told : and therefore , by all the premisses it is very apparant that it was not the diuel , but must needes be samuel that appeered to saul . exorcistes . notwithstanding all this , some of the old fathers suppose it was the diuel that appeered to saul . orthodoxus . they doe so : but let them , or some of you shew me how he appeered to saul ? lycanthropus . he appeered essentially in samuels bodie . orthodoxus . the text declareth no such thing at all : and it tels vs plainly , it was samuel himselfe , not the diuel in samuels bodie . lycanthropus . you your selfe alledged euen now , the consent of the church and the marginall note , to prooue it the diuel in samuels likenes . orthodoxus . the likenes of a thing is not the thing it selfe : and therefore , if it was the diuel , only in the likenes of samuel , then not the diuel essentially in samuel his bodie . and so , this example ( you see ) concludeth no essentiall assuming of bodies by either spirites or diuels : which was the very maine point for the which you produced the same . lycanthropus . howsoeuer you presse me with the sway of reason , i doe yet confidently hold it to be the very diuel himselfe in samuels body . orthodoxus . i wonder you wil be so confident in impossibilities . for samuel he died in the yeere of the worlds creation , three thousand , sixty , eight , and saul he was slaine in the yeere three thousand and seauenty : so that there were ful two yeeres and better betweene samuels death , and these desperate dealings of saul . now then , if lazarus body ( lying but foure daies dead in the graue ) was subiect to stinking : the body of samuel lying dead three hundred and thirty daies at the least , must much more be subiect to corruption and rottennesse . and therefore , how is it possible the diuel should essentially assume to himselfe the bodie of samuell : it being before consumde in the earth ? surely , this your opinion as it auoucheth a resurrection of bodies before the generall iudgement : so it ascribes to the diuell an absolute power of raising dead bodies which onely is proper to god as was shewed before , and the marginall note may tell you withall , that the diuell hath no power ouer the dead . besides that , if it were samuels body in deed : then it was so either with , or against the lords will. against the lords will it could not be , because he is omnipotent , and able euen to tread downe satan vnder our feete : and with his will , it would neuer be , for it is vnlikely the lord should suffer the body of so blessed a saint , to be defiled at all by the diuell especially after his death . moreouer , how should the death of the godly be iustly termed that long lasting sleepe wherein ( by the ordinance of god ) their bodies must rest till the generall iudgement : if the diuell hath power to awaken , and to raise them vp at his pleasure ? yea , and how can the faith of the godly ( concerning the continuance of their bodies in the dust of the earth ) be a certaine faith : if the diuell can essentially assume their said bodies from the earth at his pleasure : briefly how is it certaine that death doth dissolue our bodies from s●ne and corruption , and that the blessed which die in the lord do cease from their labours : if the diuel hath power to raise vp our bodies at pleasure , and can cause them to labour afresh , and vse them as fit instruments in his diuellish and sinfull proceedings ? and therefore doe cease for shame , to hold any longer that it was the diuell in samuels body who appeared to saul . lycanthropus . if it was not the very true and essentiall body of samuell in deed : what was it i pray you that appeared to saul ? orthodoxus . i will tell you what some fathers affirme concerning this matter . lesus syrach , lustinus martyr , tertullian , ambrose , and ierome they do euery of them very confidently conclude that it was not the very true body of samuell in deed which appeared to saul : but onely a meere phantasie , deceite and illusion of satan , for the better effecting of his tyrannous purpose intended to saul , whom he knew the lord had reiected . yea , the very decretals also , doe flatly determine , that it was not samuels body at all : but some ghost or fantasie , deceitfully offered to saule by satan his diuellish deuise . there be others againe who doe as considently hold that it was samuell himselfe miraculously raised vp by the power of god , of very purpose to intercept the witches entent ; who went about to raise vp a diuell in samuels likenesse , by such meanes to satisfie saul his importunate and earnest desire . but this her purpose ( say they ) was preuented by god : who ( refusing to haue the truth of that accident deliuered by satan , ) did therefore extra ordinarily and miraculously raise vp samuel , to discouer the truth of the matter to saul . briefly , there be others who doe verily thinke it was neither the diuell alone , nor samuel alone , neither yet the diuell and samuel together : nor any phantasie , ghost or other illusion of satan , but a meere cosinage and a cosining tricke of the witch at endor . who ( pretending an absolute power to haue raised vp whomsoeuer saul should haue named vnto her ) neither did , nor possible could cause any visible apparition at all : but onely iuggled with saul him selfe , he being without , and she close in her cel , or playing some legerdemaine at the least behinde a cloth , no sensible vision appearing at all to the king. thus then , hauing briefely deliuered mens seuerall opinions concerning this point : you may deliberately conferre them with that which is spoken before , and thereupon imbrace which pleaseth you best . pneumatomachus . good sir ? giue vs your owne censure concerning these sundrie opinions of men . orthodoxus . i neither dare , nor will vndertake the censuring of anie . onely , if you simplie desire to heare what my selfe ( in an onely regard of our question ) do esteeme of their iudgements : then this i must tell you concerning the first opinion . namely , that ( howsoeuer it be granted for truth ) it serues not your turne ; for , it denies the apparition to be samuell in deed , but rather a meere illusion of satan . touching the second , it is that ( you know ) which i argue against : and therefore ( by their leaues ) i dissent from the same , till that which i haue said , be considerately answered . as for the last , howsoeuer it be new , and therefore may haply seeme strange vnto some , yet if your selues ( without preiudice , and with a single respect to the truth ) would but deliberately peruse that priuileged discourse to the full : you might happily perceiue it a verie probable opinion , how pregnant soeuer in proofe . philologus . nay , that opinion i disclaime aboue all the rest , for it denieth there was any apparition at all : whereas the text saith plainely that saul knew it was samuell , and bowed himselfe . is it likelie that saul would bowe vnto nothing ? orthodoxus . he bowed to as much as he sawe , which was nothing at all : as may easely appeere if you but carefully examine the confused conference betweene him and the witch . for saith shee ( being labouring alone in her cell , ) oh , thou hast surely deceiued me , for thou art saul : which she might and did know verie well , howsoeuer she dissembled the same for the present . well , go to ( saith saul ) be not afraid : for what seest thou ? as if he should say , i my selfe do see nothing as yet , that thou needest to feare . o yes saith the witch , i see gods ascending vp out of the earth : as though she had brought vp a number of dead saints . i do not yet behold any saith saul : but go to , what fashion is he of , for i my selfe see no fashion of any appearance : yes ( saith the witch ) an old man commeth vp lapt in a mantell . as though either samuel had beene buried before in his mantel : or the diuell he had had his weauers and tailers at hand to haue wrought him a new one vpon the sodaine . well , nowe ( saith the text ) saul knew it was samuel : that is ( by this her description ) he thought samuel had appeared to her , although he sawe nothing himselfe , and thereupon he bowed to a phantasied samuel . lycanthropus . but sir ? if nothing appeared in truth , how then was the conference afterwards performed to saul ? orthodoxus . that was cunningly deliuered by the witch alone in her cell , she being a cunning ventriloquist , as all pythonistes are : who can very hideously speake in the bottome of their bellies with an hollow counterfeit voice , and therein by practise she was verie expert . philologus . lycanthropus ? we verily thought this last reason would haue striken all dead : but now being come to the rifling ) i perceiue it is not woorth a rush . beleeue me , i wot not what to say in the matter . lycanthropus . neither do i my selfe i assure thee . orthodoxus . well then , hauing answered your arguments concerning the diuell his essentiall assuming of bodies : let vs now heare your seuerall authorities if you haue any . lycanthropus . i haue authorities some . howbeit , either such as are answered before : or such as doe but barely propound without any proofe : or such at the least as your selfe by your subtile newe coined distinction of essentially and effectiuely , will easily shift ouer . and therefore , i had as leaue they lay still : as rise vp and fall . orthodoxus . let them rise vp , or lie still at your pleasure for me . howbeit , to the end your selfe and the rest do not vniustlie surmize that i seeke to shift ouer your forces by subtile distinctions , yea , and those also , such as i haue newly coined my selfe : i am therefore verie well willing the maister of sentences determine this point if it please you to heare him , and so may you see , the distinction is not new , but renued . exorcistes . you shall doe vs all a very great fauour therein . orthodoxus . marke then , and you shall heare him at large . this also saith he , is woorthie due consideration : namely , whether spirites and diuels corporal or incorporal , doe substantially enter into the bodies of men , and essentially slip into their mindes : or whether only they are therefore said to enter into men , for that ( by the permission of god ) they doe exercise in them , the force and effect of their malice by oppressing and vexing them , or by haling them headlong into sinne at their pleasures . that they enter into men , and ( being expelled perforce ) goe out of them againe , the gospel doth plainly declare : affirming , that diuels ( being entred into some ) were cast forth by our sauiour christ. howbeit , whether they entred into them substantially , or rather , were said to be in them effectiuely , there lieth the point , and the same is not yet apparant vnto vs. gennadius entreating hereof , saith thus . we beleeue not that the diuels by an effectual operation , doe substantially or essentially enter into the minde : but rather , by an effectual application , and by a violent oppression are neerely vnited vnto them . for , essentially to slip into the mind , is onely possible for him who alone created the minde : who ( subsisting of his owne nature , and being also incorporal ) is capable alone of his creature . loe hereby ( saith he ) is insinuated vnto vs , that serpents and diuels doe not essentially slip or enter into the mindes of men . beda in like manner , vpon that in the actes , where peter said to ananias , why hath satan filled thy hart , writeth thus : it would be throughly considered that nothing can replenish or fill vp the minde of a man substantially , saue only the creating trinitie , who ( according to the operation and instinct of his owne will ) doth alone replenish , and satisfie the minde with all things created . howbeit , satan also , he filleth the hart of a man , not by entring substantially into the man , or into any his senses , neither yet by insinuating himselfe essentially into his hart : for that power , ( if any such be ) appertaineth only to god : but , by craftie and fraudulent guile , he draweth the minde ( through a malitious effect , and by his sugred charmes ) into a whirlepoole of euils , and by that meanes he filleth the hart . thus farre he . wherein you may plainly perceiue , that this distinction was not newly coyned by me , but concluded of old : and that also i auouch no more in this matter , then others haue affirmed before me . philologus . beleeue me sir , this iumpeth in euery respect so patte with your proper opinion : as a man might iustly imagine the one had begotten the other . but , are there any moe of this mind ? orthodoxus . yea , chrysostome , he saith , the diuel compelleth not by force , nor essentially toucheth any , but saith only , cast downe thy selfe backward . for suggest he may , but compell he cannot . and therefore saith lyra , the diuel he is called a deafe and a dumbe spirit : not formally , but effectiuely , in that by a powerfull operation , he maketh men deafe and dumbe . for , torment or vengeance saith musculus , is only in gods hand , and not in the hand of the diuel . the diuel hath in deede a ministerie : but no arbitrarie power . now then , the ministerie , it consists not of an absolute auctoritie : but of a subiected seruitude . and albeit saith gregorie , the depraued will of satan be euer vniust , yet his deputed power is neuer vniust : because , although he hath a will of himselfe , yet hath he his power onely from god. and therefore whatsoeuer he desireth to worke vniustly , that ( if at any time he effect it ) god permitteth most iustly . so then the diuel ought neuer to be vniustly feared : because he is vnable any further to deale then he himselfe is permitted . briefly , hermes trismegistus very confidently auoucheth , that , an humane soule cannot receiue any other then an humane bodie : neither yet can it light into a bodie that wanteth reason of minde . from whence we may argue thus . if an humane soule be capable only of an humane bodie : then also an humane bodie is capable only of an humane soule , and so by consequence vncapable of an essentiall diuel : but the first is true , by trismegistus his iudgement , and therefore also the latter . and in very deed ( seeing satans assaults are spirituall ) why should we imagine ( saith skot ) that the diuel who is a spirit ( and therefore inuisible and insensible ) can be sensibly seene , knowen , perceiued or felt essentially of a naturall man ? or that he should ( contrarie to his nature ) become corporal : being by gods appointment , ordeined and created to a spirituall proportion ? they that doe thus vnderstand things spoken of the diuel according onely to the literal sense ; they may as well conclude , that trees ( in times past ) did call a parlament , speake one to another , and choose them a king by mutuall consent . thus then , these and many others ( you see ) doe iointly conclude concerning this point . physiologus . these are sufficient to satisfie such as are not wilfully wedded to their willes . pneumatomachus . surely , for my owne part , i rest fully ●atisfied . philologus . and for my part also i am quite out of doubt . but lycanthropus , you told pneumatomachus & me ( in the beginning of this our present discourse ) that , if this argument ( taken from the diuel his assuming of bodies ) would not suffice to proue an essentiall possession of diuels : you had another in store that would trouble maister orthodoxus more then this doth , by a thousand fold . it were good you propounded the same . orthodoxus . very true . and therefore , if you imagine you haue something in store which may make more for your purpose : propound it and spare not . lycanthropus . this then it is . spirits and diuels they can essentially transforme themselues into any true naturall body : and therefore they can also essentially enter into the possessed mans body . orthodoxus . what ? are you fled on the suddaine from assuming of bodies , to the transforming of bodies ? your store then i perceiue is not great , and it seemes you are almost drawen dry . howbeit , because the handling of this point will craue a large discourse : let vs therefore breake off for the present . and hauing with some small pittance refreshed our selues : then wil we conferre hereof to the full til dinner be readie , if you like of the offer . pneumatomachus . sir , we like whatsoeuer you feele best for your selfe , and therefore respect your owne health : and we three in the meane time will repaire to our innes : and after will meet you afresh . orthodoxus . nay surely , as we haue iointly ioyned together in spirituall repast : so will we not sunder our selues , in our corporall sustenance all the while our controuersie continueth . and therefore , if you doe like the thinne diet of schollers ; let vs in gods name , goe all together . philologus . it is much to troublesome vnto you and chargeable both : but , sith you wil haue it so , we will all iontly attend on your person . orthodoxus . let vs then arise and depart . the end of the fourth dialogue . the fifth dialogue . the argvment . whether spirits and diuels can essentially transforme themselues into any true naturall bodie ? and how those places of scripture are to be taken , which manie produce for that purpose ? the speakers names . philologvs . lycanthropvs . pnevmatomachvs . physiologvs . orthodoxvs . exorcistes . orthodoxus . sith nature ( by the good blessing of god ) is something refreshed , let vs now ( for a while ) keepe close in my parlour , with ful purpose to proceede in our conference till dinner be ready : and then after , walke forth in the aire , to recreate our spirits . physiologus . with very good will : and therefore linger not the time , but , go an end in your purpose . orthodoxus . goe to then lycanthropus : repeate your argument . lycanthropus . i repeate it thus . spirits and diuels , they can essentially transforme themselues into any true naturall body : therefore , they can also essentially enter into the possessed mans body . orthodoxus . proue your antecedent . lycanthropus . what sir ? do you flatly denie , that the diuell can essentially transforme himselfe into what bodie he please ? i am fully resolued to hold this point , whatsoeuer be said to the contrarie . orthodoxus . your vnreasonable resolution , is vnto vs no reasonable conclusion : neither is the question betweene vs , what you wil hold , but what you are able to prooue concerning this point . and albeit i doubt nothing at al , but that you ( for your owne part ) will hold verie much till it comes to the pinch : yet , we hope you will change your purpose , if once you be made to perceiue , that none but your selfe are of this opinion . lycanthropus . yes sir , all the world ( i am sure ) iumpes pat with me in this point : and verie certeine i am , i shall gaine your consent to the same in the end . orthodoxus . howsoeuer you seeme confident in the common consent of the world ; your gaine ( i assure you ) is not like to be great , by any such a supposed grant , as you haplie imagine from me . lycanthropus . will you not grant , that diuels may essentially transforme themselues into what bodies they please ? physiologus . master orthodoxus ? let me answere this point if you please . come on lycanthropus , what is the thing you would haue granted vnto you ? lycanthropus . why this , namely , that diuels may essentially transforme themselues into a true naturall bodie . physiologus . such a grant , we may yeeld you at no hand , because , euen philosophie her selfe is flat opposite to it : who will neuer admit any such a confused participation of essentiall formes . for , as essence it selfe is impartible , and vndeuidable , or rather a certaine incommunicable , and singular matter : so surely ( the essence and vnitie of things being preserued intier ) essentiall formes , they cannot possiblie be cnumōicated , transferred , or passed ouer from that substance it selfe whereof they are formes , into any other substance or matter , to giue the same also , an essentiall forme . because , not onely the constituting , forming , or framing : but euen also , the destruction of substances , doth essentially arise from the forme it selfe . and looke whereunto there is giuen a forme conuenient , and proportionable to one onely essence : thereunto also must necessarily be giuen , an vndoubted true essence . because , a proper forme is the principall part of essence . yea , ( and as some learned philosophers doe flatly affirme ) it is the whole essence or nature of the thing it selfe . and therefore if spirits and diuels be ( at any time ) essentially transformed into men : then do they foorthwith cease ( for that time ) to be spirits and diuels , and may truely be said to be men . lycanthropus . i doe not well conceiue your meaning . physiologus . i will further explaine it thus . if there be any such essentiall transforming of spirits and diuels into men , as your selfe doth imagine : then vndoubtedly , that selfe same essentiall transformation , it is , either according to the body alone , or according to the body and soule together . if , according to the body alone , then that selfe same transformed body , it should ( at one , and the selfe same time ) become , both the body of a man , and the body of a diuell : which were to to absurde to imagine . if , according to the body and soule together , then either the whole man ( both body & soule ) must be essentially transformed into the very essence and nature of a diuell : or , the diuell , he must needes be essentially transformed into the very naturall body and soule of a man at the least , which none but mad-men will euer affirme . againe , if that essentiall transformation be effected according to the body alone , then , howsoeuer that selfe same body be not ( for the present ) the body of a man , but is wholy transformed into the very essence and nature of a diuell : yet , the soule of that man must either be forced to forsake his owne body , and so bring present death to the body it selfe , because death , is nothing else but the dissolution of soule and bodie ; or else , the same soule , it must necessarily passe from out of it owne body , into the very essence of a diuell , and so by consequence , there must needes be a meere confusion of spirituall substances : or , two essentiall formes in one and the selfe same body at once , which were absurde to auouch , and vtterly impossible by any created power to be euer effected . lycanthropus . let phylosophie be opposite , or what she will , very certaine i am , the diuell can essentially transforme him selfe into any true naturall body . physiologus . what man , will you ( in deed ) oppose your selfe to true phylosophie ? then i perceiue , you respect not at all the operations and powers of nature . but goe to , let master orthodoxus heare what one reason you haue ( in true diuinitie ) to mannage your said resolution . lycanthropus . what one reason quoth you ? why man , the diuell , he can essentially transforme him selfe into an angell of light : therefore , how much more into any true naturall body ? orthodoxus . you are mightily mis-led herein , by mistaking the word metaschemarizetai : that is to say , he transmuted , transfashioned , transfigured , transformed , or metamorphozed him selfe into an angel of light . wherin the apostle purposeth nothing lesse , then to proue that the diuell is really , essentially , or substantially incorporated or changed into an angell of light : for then , he could ( in deed and in truth ) be no longer a diuell , but must necessarily become ( in deed ) an angell of light . howbeit , the apostle he laboreth ( by that selfe same word ) to shadow forth vnto vs after a sort , the wylie practizes , and cunning proceedings of satan . who , when he entendeth most deepely to circumuent and deceaue the sonnes of men : then he pretendeth the most religious , and the holiest shewes of all . exposing in all outward appearance , the holy affections , sinceritie , and zeale of the holiest angels of light . for , vnlesse the malignitie of satan be sleightly and cunningly couered his deceaueable purpose , is seldome , or neuer effected , this , ( i assure you ) is the very true naturall sense of the apostles speach . exorcistes . men may surmize a sense to them selues , and therewithall , may writhe the scriptures which way they lust , like a nose of waxe . we sticke fast to the plaine words of the text , which doe tell vs plainely , that satan is transformed into an angell of light . orthodoxus . barren braind fellowes ( hauing nought to say for themselues ) they eftsoones are enforced to writhe the scriptures like a nose of wax , for saluing their credites . as for my selfe , i seeke no windings or turnings at all , but ( by gods grace ) am ready so soundly to establish the sence i haue giuen : as your selfe ( with all your endeuour ) shall neuer be able to wrench or to writhe the same from our purpose , the breadth of one haire . and herein ( by the way ) i must throughly aduise you of the apostles maine scope concerning that scripture : which was , to display the crafty preposterous packings of those counterfeite apostles , who labored to bring the apostle his ministery into publike contempt among the corinthians . and this they endeuoured to do , by preaching freely among the corinthians without any maintenance at all . entending thereby ( if paul likewise continued his former course , of preaching freely among them ) either to weary him out quite for want of maintenance : or , to make his ministerie odious among them at least , if ( being driuen by necessitie ) he should afterwards receiue a maintenance from them , for the necessary supplie of his present wants . the apostle ( perceiuisg this their pestilent purpose ) he laboureth very carefully with his owne hands , and ( receiuing the supply of his wants from other churches ) he accepteth of the corinthians , no pennie maintenance . not because he loued them not , but for that he would cut away occasion from those false apostles who desired occasion : that they might be found like vnto him , in that wherein they reioice . as if he should say , these false apostles who preach freely among you , they goe about ( by a wonderfull shew of holines ) to insinuate themselues into your fauours : and to discredit my ministerie by what meanes they may . notwithstanding ( howsoeuer they dissemble their diuelish pretence ) this i dare shew you for certaine , that they are ( in deed ) but deceiueable workers , and do cunningly transforme themselues into the apostles of christ , neither , let this thing seeme strange in your eies , for satan their master , he also is transformed into an angell of light : and therefore , no maruell at all though his ministers do transforme themselues , as though they were the minist●●● of righteousnes . this ( i assure you ) is the apostles maine purpose , and the verie apt coherence of all his speach : from whence i doe reason thus : satan is so transformed into an angel of light , as his ministers are transformed into the apostles of christ. but , his ministers are not essentially transformed into the apostles of christ : therefore , neither is satan essentially transformed into an angel of light . exorcistes . howsoeuer you argue the case , we cleaue fast to the words of the text : which flatly auoucheth vnto vs the transformation of satan . orthodoxus . who euer denied him a transformation ? the question is onely about the manner thereof . you hold that satan is essentially transformed : and i affirme that he is onely transformed effectiuely . now , whether of both haue the truth on their side , that will better appeare by the conference of this one , with some other places of scripture , where the selfe same word ( or a word to the like effect ) is also vsed . as for example . the euangelist he saith that christ in the mount , was transfigured among his disciples : must we hereupon ( in an onely regard of that word ) verie absurdly and grossely imagine that christ was essentially changed into some other substance or nature ? no , but that he was rather made there most resplendent in glorie . againe , the apostle forbids the romanes to fashion themselues to this world : and wils them withall , to be transformed . but how , essentially into any other substance , or naturall being ? nay not so , but effectiuely into some other more sacred qualities , by the renouation of their inward mind . againe , we behold ( saith he ) in a mirrour , the glorie of the lord with open face : and are transformed into the same image from glorie to glorie , as by the spirit of the lord. wherein , his meaning is not , that we are essentially transformed into the verie image of god : for , so should he verie shrewdly confirme that folly of the family of loue , which holdeth that men are deified in god , and that god also , is hominified in men . but his purpose is , that we ( by the operation of the holy spirit ) should proceed and grow ( by degrees ) from glorie to glorie , vntill we be truely conformed vnto the similitude of that same glorious image of god wherein we were first created . neither is the particle ( as ) purposely put downe by paul , to note the improprietie : but rather , to expresse vnto vs the maner of that transformation , as if he should say thus . euen as in times past , moses his face ( through that cōference which he had with the lord in the mount ) became resplendent in glorie , like to the shining of a glasse by the obiect of the sunne : so surely , our minds also , they are affected euerie day with secret grothes of grace , and doe proceed from glorie to glorie , through the inward familiaritie of the holy ghost , who worketh inuisibly in euerie of vs , that selfesame glorie , which in processe of time , will be made apparantly euident . briefly , in another place , and to verie like purpose , he vseth the selfesame word , saying thus . now , these things ( brethren ) i haue transferred , or figuratiuely put ouer to my selfe and apollos . not meaning that he and apollos were essentially transformed into the verie substance of those schismaticall teachers who troubled the church of corinth : but , that be only ( concealing the schismalikes names ) did figuratiuely apply and put vpon himselfe and apollos , their persons rather : that so lie might the more in offensiuely censure their schismaticall courses . now then , by all these places it is more then apparant , that the words in the text cannot possibly conclude any essentiall transforming of satan , into an angel of light . lycanthropus . conclude what you please : yet will i at no hand be perswaded , but that the diuell can essentially transforme himselfe into the verie substance of an angell of light . orthodoxus . euen as readily ( i warrant you ) as the priest can transubstantiate bread and wine into the very naturall bodie and bloud of christ. if you be able throughly to prooue this transformation of diuels , you may pleasure the papists with an vnanswerable argument for their popish transubstantiations : and surely , they should therein be highly beholding vnto you . but , vntil your selfe and they do sensiblie demonstrate vnto vs , how two substantiall formes may possiblie be inherent ( togither and at once ) in one and the selfesame subiect , and that also , without confusion of substances : say what you can for your matters , we will beleeue you alike . in the meane time , let vs heare some sounder reasons concerning this point : or put an end to our speech . lycanthropus . whether the reasons be sound , or vnsound , it makes no great matter . it hath beene taught for an infallible truth from age to age , that diuels can transforme themselues essentially into what substance they please : and therefore ( for my part ) i vnfeinedly beleeue and subscribe to the same . orthodoxus . antiquitie ( how gray-headed soeuer ) hath no authoritie at all to priviledge errour : and therefore , you are ouer rashlie to resolute in setling your faith vpon such an inueterate dottage . physiologus . maister orthodoxus , do rest you a while , and let me argue this point a little . come on lycanthropus , you do beleeue ( you say ) that diuels can transforme themselues into what substance they please : what is your reason hereof ? lycanthropus . my reason is this . they can forme bodies : therefore also they can transforme bodies . to denie them an absolute power herein ; were to yeeld lesse vnto diuels , then we do vnto men . for a taylour ( we see ) he is able of a peece of cloth , to forme a gowne : and able also to transforme the same into , either a cloake , or a coate . physiologus . you haue forgot ( i perceiue ) what was taught you of late . namely , that the worke of creation is onely proper to god , and beyond the power of diuel or angel : and yet now againe , you wil haue the diuel if not a creatour of substances , yet an artist at least , very skilfull in forming and transforming of gownes and cloakes : which i beleeue would trouble both him and the tailour , if they had neither cloath , nor other stuffe to forme them vpon . but , goe to , proue that the diuels are able , essentially to forme , or transforme true naturall bodies . lycanthropus . i prooue it thus . the diuel was able ( by the egiptian sorcerours ) to transforme their rods into serpents : and therefore , he is much more able to do the same by himselfe . physiologus . forbearing a while to answere directly the very point of your argument , i must tel you this by the way that ( through such an inconsiderate reasoning ) you dangerously make the diuel , a very free agent , in forming and transforming of bodies . howbeit ( letting these ouersights slip ) doe tel me whether those your supposed serpents ( made by the sorcerours ) were true serpents in deede : or serpents onelie in outward appearance ? philologus . they were true serpents no doubt . physiologus . if serpents without doubt , as you say , then were they such , either necessarily : or contingently . pneumatomachus . nay , not contingently , but necessarily such : or no serpents at all . physiologus . if necessarily serpents in deede , then , tel me whether they were such by a naturall : or supernaturall necessity ? lycanthropus . what meane you by a naturall necessity ? physiologus . by a naturall necessity , i do here vnderstand the necessary beginning or cause of motion and rest , in euery such naturall thing as nature it selfe is especially inherent in by it selfe alone , and not by accident . so that , this naturall necessity , is ( you see ) some certeine secret power , not perceiueable by sense , but by vnderstanding alone : yea , and the same is so throughly instructed of god by a secret instinct , as , it is able ( of it selfe ) to supply an essentiall being ( with other naturall faculties ) to euery corporall substance : whether element , stone , hearbe , tree , lyon , horse , egle , woolhe , man , beast , or any other like naturall essence . now then , doe tel me whether they were true serpents in deed , by such a naturall necessity ? lycanthropus . yea , euen by that selfe same naturall necessity . physiologus . then vndoubtedly , they were such , either by the orderly or the vnorderly course of nature ? lycanthropus . such they were , euen by an orderly course of nature . physiologus . then did they also consist vpon true and orderly beginnigs : namely , vpon true matter , and forme . lycanthropus . they consisted of true matter , and forme i warrant you . physiologus . doe you warrant me ? a wise man would euen blush for shame , to auouch such palpable and grose absurdities . know you not , that the orderly course of nature in her ordinary producing of liuing creatures , is onely and altogether by generation ? and , dare you then thus boldly affirme , that a sory twig or rod of a tree , was such a true naturall matter , as that , from thence might possibly haue been produced some naturall serpent ; in any orderly course of nature ? againe , could any true liuely forme of a naturall serpent , be possibly giuen to the twig of a tree : by any possible power of either angel , or diuel ? indeed , the diuel , and those his egyptian sorcerers ( if they had so much spare time at that present ( they might then i confesse ) haue cunningly carued or cut out from a peece of wood , some lineament all fashion , figure , proportion , or shape of serpents , and very skilfully haue cast the same into a serpentine colour : howbeit , such a formed kinde of serpents ( both for matter and forme ) had onelie beene artificiall , and accidentarie , but neither might that matter nor forme of theirs , haue truely beene said to be naturall . lycanthropus . let matter and forme be whatsoeuer it will : true serpents i am certeine they were . physiologus . how certeine soeuer you are , they could not possiblie be true serpents indeed , in any orderly course of nature : as you haue hitherto heard . for then also they must necessarilie haue had their true matter and forme verie certeine within themselues : and the same also , very absolute and constant by nature . euen as we see the selfesame matter and forme of a dogge , an horse , a bird , a man , or a serpent , which was at the first creation : the same continueth ( in an orderly course of nature ) certeine and constant now at this present , to the end of the world . but , these your supposed serpents , they had no such true matter and forme at all in themselues : and therefore no true serpents indeed , in any orderly course of nature . lycanthropus . then were they such in an vnorderly course of nature : for , true serpents i am sure they were . physiologus . true serpents ( you saie ) you are sure they were , and yet can you not possiblie shew how they should be such , except ( as you now confesse ) by an vnorderly course of nature : which vnorderly course is nothing else in effect , but an errour in nature declining from the true matter and forme it selfe in producing her worke . thus then , you conclude at vnwares , that they were no true serpents indeed , by any orderly course of nature : but , either miracles , or monsters in nature , preposterouslie , produced in an vnorderly course of nature it selfe . howbeit , miracles you may at no hand auouch them to be : because neither sorcerer not diuell could euer worke miracles . and , euen in that very point also appeered the difference betweene moses his serpent , and theirs : it being supernaturally effected by the miraculous power of god : theirs being subtilly exhibited by some craftie legerdemaine betweene them , and the diuell . neither yet may you iustly affirme them any monsters in nature . for then ( howsoeuer nature her selfe had failed in producing the worke ) they should yet haue had in them naturally , their true matter and forme of true natural serpents which they neuer had : and therefore no monsters at all in nature . so then , sith those your supposed serpents could not possiblie be true serpents indeed , neither by any orderly nor vnorderly course of nature : it foloweth consequently , that they were not serpents by any naturall necessitie . lycanthropus . then were they such by some supernaturall necessitie . physiologus . what meane you by that ? lycanthropus . my meaning is , that they were formed true naturall serpents , by some supernaturall and secret worke of the diuell himselfe . physiologus . you are groslie deceiued , for the diuell neuer had supernaturall power : neither could he euer haue formed true naturall serpents , by any supernaturall skill whatsoeuer . because , a corporall substance ( such as true serpents are ) was neuer at any time so much subiected vnder the power of the diuell , as that he was absolutely able ( of himselfe ) to transpose the said corporall matter to any true naturall forme : no surely , such an absolute power is onely , and altogither reserued to god. that the diuell himselfe hath no such supernaturall power , i prooue it thus . in all such naturall bodies as are compounded of matter and forme , neither is the matter by it selfe , nor the forme by it selfe , but the whole composition is wholie formed togither : and therefore , the whole is whol●e transformed into the whole . as for example , the whole aire is whollie made fire : so soone as the said airs is conuerted to fire . besides that , the effect is euermore like to the agent , and in that selfesame agent , doth effectually preexist at the least . and therefore a naturall bodie compounded of true matter and forme , cannot possibly be produced , but by such an agent , as is , either it selfe compounded of the selfesame matter and forme : or hath otherwaies , that whole composition in his owne proper power . but , a spirit , or diuel is only a simple forme , not hauing in himselfe , any material part of such a bodily substance , neither hath he ( at any hand ) the same in his proper power : for , the lord only , and he alone hath an absolute abilitie of producing such matter and forme . and therefore , by any operation of the diuel there cannot possibly be formed any such a natural bodie as is compounded of true matter and forme : no , although euery thing in nature , continued entire and sound . but the essential transforming of a rod , into a very true serpent , doth implicatiuely include an essential bodie compounded of true matter and forme by a natural production : and therefore , impossible the same should be truly accomplished by any operation of the diuel whatsoeuer . and so by consequence , those your supposed serpents compounded of rods , they are ( in deede and in truth ) no true serpents at all , but sleights of legerdemaine . licanthropus . if they were not true serpents in deede : why then doth the scripture terme them serpents ? physiologus . because , howsoeuer no serpents in substance , yet being vndoubtedly such in an outward appeerance : the scriptures doe purposely terme them according to the acceptation of phaaroh and all the egyptians . lycanthropus . yea , but how could they possibly be seen such in appeerance , not existing at al in a true bodily substance : or how could aaron his rod deuoure them , they hauing no essential being at all ? physiologus . i doe freely confesse there might ( at that present ) be seene true serpents in deede , but withall , i doe flatly denie , that the sorcerers rods were essentially transformed to serpents : which is the very point it selfe , that we argue vpon . those rods i say , were not essentially changed into true naturall serpents : but onely they seemed such in an outward appeerance . lycanthropus . how should there be wrought a transformation in outward appeerance : and no change in substance at all ? physiologus . yes , such an appeerance might easily be performed of satan , by sundry meanes . first , because ( notwithstanding the present remoouing of sensible things , there might still remaine phantasies and imaginations within the head ) it may be , that the very sensible and earnest beholding of aaron his rod , essentially transformed to a serpent before , did ( by reason of the vndoubtednes ) take in the beholders so deepe an impression , as that thereby only ( through some locall motion of sensible things remaining in the imaginatiue facultie , together with the humours themselues wherein they were seated as in their proper subiect ) there might still be existing in phantasie , a very liuely appeerance of some such bodily substance as was not subsisting in nature at all . for , much blood descending before into the sensitiue facultie , there descends withall , many imagined formes , whereby there is forthwith procured a very liuely resemblance of some such things as are not existing at all . by this meanes therefore ( there being beforehand procured a commotion of humours , as well in the interiour , as exteriour senses of all the beholders ) the diuel might both inwardly and outwardly also , applie certaine apparant formes to the very organons of all the senses ; euen as effectually , as if they had risen only from outward sensible obiects : and ( by such a legerdemaine ) might cause the sorcerers rods to seeme in appeerance , as though they had beene true serpents in deede . a notable experiment of such deceiuing of senses , may fitly be found forth in a candle of adders grease : which ( all the while it be burning alone in the night ) will cause all the russhes strawed in the parlour , to seeme as if they were crawling snakes . lycanthropus . it is incredible , that the external senses of all the beholders , should ( by any such legerdemaine of the diuel ) haue beene so grosly deluded . physiologus . why not they , as well as the senses of all in the parlour aforesaid ? secondly , the diuel might not onely delude them thus by some false resemblance of serpents : but might giue them withall , an appearance of true serpents in deed . for , howsoeuer a corporall matter is not so freely and so fully subiected to the power of the diuel , as that he either may , or can possibly transforme the same to some other forme from that which essentially it is of it selfe : yet notwithstanding , such a corporall matter , both may be , and is also so farfoorth in the power of the diuel as appertaines to a local motion , this al men do hold . and therefore , the diuels ( by their owne proper power , and without any perceiuance at all to humane sense ) they might ( through some such local motion ) take away with a trice , the sorcerers rods from the ground : and put in their place true naturall serpents , taken by them from else where . and , this vndoubtedly they might doe in a moment : through the agility and nimblenesse of their owne proper nature . for , euen as the mind of a man ( it being a spirituall substance ) can easily accomplish her animall operations , and as it were with a thought : so surely , the diuel ( he being also a spirituall essence ) he is able much more speedily to accomplish his spirituall actions , and in far shorter time . lycanthropus . as though the diuels ( so couertly , and with such vnspeakeable speed ) could conuay true naturall serpents in place of the rods : but some must needes haue perceiued the same ? physiologus . the diuel ( you know ) he is an inuisible creature . besides that , this we see plaine in our owne experience , that a iuggler ( by meanes of such local motion , and through the nimble conueiance of his onely hand ) he can so sleightly , and so cunningly conuey one thing in place of another , as the beholders themselues , they do not onely not perceiue the legerdemaine : but ( which more is ) they are vndoubtedly perswaded , that the iuggler , he hath essentially transformed the first matter in sight , into some other substantiall forme . now then , if a meere mortalman ( by the onely nimblenesse of hand ) can so easily effect such admirable matters : why should we imagine the same impossible for spirits and diuels ? pneumatomachus . wel sir : proceed in the pursute of your purpose . physiologus . lastly , spirits and diuels ( being naturally nimble and swift , as was showed before ) they might ( by a local motion ) apply true naturall actiues , to naturall passiues : vpon which application there would vndoubtedly ensue like naturall effects . as for example , wood fitly applied to fire by the hand of a man : fire is foorthwith ingendred in the matter of wood . and yet , that fire so engendred , is efficiently engendred by the fier it selfe , as by a naturall and proper agent : although yet withall , that selfsame fier , is also ministerially effected by the very hand applying the same . and , euen so without doubt , the diuels , they might easily apply some naturall matter , preexisting in a neere disposition to the forme of true serpents , and withall ( subiecting the said matter vnto some proper agent ) might by such meanes engender true naturall serpents , and vnperceiueably put them in place of the rods : whereas yet , those said serpents , so engendred , were efficiently engendred by some proper agent , although withall , they might truely be said to be ministerially effected by the sorcerers themselues , as by the verie hand of the diuell effecting the same . euen as also the husbandman ( by applying and mixing wheat with earth , may ministerially be saide to bring foorth the said wheat himselfe . yea , and these things may spirits and diuels more easily and more speedily accomplish then men may possibly doe , for many respects . first , because they vnderstand the power of naturall causes , much better then men . secondly , they are much more nimble then men , in gathering and applying those naturall causes . lastly , for that those naturall causes so assumed of diuels : may also by them be applied to farre greater , and more woonderfull effects , then possibly they can be by men . lycanthropus you affirme incredible things . for , how could the diuels possibly finde either serpents , or any other matter in a neare disposition to serpents : for that so sudden an ingendring and placing of true serpents in place of the rods ? physiologus . i speake not incredibly at al , if you rightly consider ( as you ought ) that the diuels were especially assisted herein with a towfold power : namely , with the power of nature : and with the power of obedience . lycanthropus . what meane you by the power of nature ? physiologus . none other thing els , but that diuine action of nature , wherin the lord god from the worlds beginning , doth ( of true matter measurably compounded by a determinate agent , & through a local motion effected also in time ) euen voluntarily procreate some certeine determinate effects . nowe then , the ordinarie assistance of this selfesame naturall power , doth ordinarily befall to men , to spirits and diuels in all ordinarie and naturall productions of formes : so farre foorth especially , as they ( by a naturall knowledge ) are able rightly to comprehend , compound , and applie the same . yea , and the assistance of this selfesame naturall power , was not wanting at all to the diuels , in those their appearances of true naturall serpents , as was shewed before . lycanthropus . and what meane you by the power of obedience . physiologus . i vnderstand thereby , that extraordinarie subiection wherein all things ( without determination or repugnancie ) doe euen readily submit to the will of god , as to the onely supereminent soueraigne ouer all causes , formes , and effects whatsoeuer . this selfesame power of obedience , not onely the lord himselfe ( immediately , and with no preexistence of matter almost ) doth exercise by himselfe alone euen from the beginning : but euen howerly also by holy men , and by good angels and diuels doth administer the same . so that , whensoeuer the lord commandeth any strange action ( surmounting the ordinarie power and course of nature ) to be foorthwith effected , then doth he extraordinarilie take vp the aforenamed persons , as the onely fitte instruments of that his diuine , and supernaturall power . nowe then , this power of obedience , albeit the same doth not ordinarily attend vpon the pleasure and becke of men or of diuels : yet , the diuels vndoubtedly they had at that present ( by some secret priuiledge from god ) the extraordinarie assistance also thereof , in those selfesame appearances of true naturall serpents . yea , and this also according to the secret decree and counsell of god : who ( hauing predetermined the destruction of phaaroh ) did , by this meanes harden his hart , and so made a passage to the timely execution of his iudgements vpon phaaroh himselfe , and all the egyptians . exorcistes . notwithstanding these two presupposed powers assisting the diuell in those your supposed appearances , me thinke it is cleere by the text it selfe , that the sorcerersrods were truelie transformed to serpents : and i argue it thus . if those rods were no true serpents , but serpents onely in an outward appearance , then is not that true which is set downe in the text : namelie , that the sorcerers , likewise they cast downe their roddes , and they were turned into serpents . physiologus . i answere you thus . it is vndoubtedly true whatsoeuer is set downe in the text : and may verie well stand with that which i say . for , be it it supposed , the sorcerersrods were turned ( as you say ) into serpents , yet were they not truely so turned ; i meane , they were not existingly , but appearingly turned into serpents . and this distinction is verie fully borne foorth by other words in the text ; which affirme , that the egyptian sorcerers they did ( in like maner ) by their enchantments . where you may plainely perceiue the particle of ( likenes ) purposely put down , to set foorth the difference : as if he should say , the sorcerers they did the very like in shewe , although not in substance . for marke i beseech you : there is in that text , both the maner and meanes of their working , precisely put downe . the manner of their working , was by a likenes of serpents in an onelie appearance : the meanes of effecting that worke , was the sorcerers inchantments . from which words of the text , i may reason thus . a like cause argueth a like effect . but the sorcerers inchantments ( which are altogither deceiueable , false , and standing onely in outward appearance ) were the very efficient cause of that likenes : therefore , the effect , i meane , that likenes it selfe , must needs be deceiueable , false , and onely exist in an outward appearance . thus then , the case it selfe being ( by all the premisses ) apparantly euident : i will now returne at the last , to answere your maine or principall argument , which was this in effect . satan ( by the egyptian sorcerers ) transformed rods into serpents : therefore , he is much more able to doe the same by himselfe . this ( i must tell you ) is a false and deceiueable argument , for first , in your antecedent you do shamefullie begge the cause in question before it be prooued : and now , when it comes to the triall , it is not able to holde the hammering . againe , your consequent also is false , for , therein you do make the diuell a verie free and absolute agent , in transforming of bodies as well without , as with meanes at his pleasure , which onely is a power peculiar to god : whereas the diuels can accomplish nothing in nature , but by naturall causes and meanes , no more then the carpenter can frame an house without fit matter and instruments to worke withall . so then , both parts of your argument being apparantly false : you cannot possiblie conclude from thence , any power in the diuell , for an essentiall transforming of bodies . lycanthropus . well sir ? howsoeuer you passe ouer this argument , taken from the sorcerers rods transformed to serpents , and all this ( forsooth ) by a pretie distinstion of a thing in existence , and of a thing in appearance : yet haue i one argument more , which you shall neuer be able to auoide with that cunning deuise . physiologus . let vs heare that irrefragable argument : for , hitherto you haue afoorded vs none that needes any great cunning in answering . lycanthropus . nebuchad-nezzar ( it is very well knowen ) was essentially transformed into an oxe : therfore , the diuel may easily change himselfe into any shape whatsoeuer . physiologus . or euer i come to answere directly your argument , doe tell me how it is certainly knowen that nebuchad-nezzer was essentially transformed into an oxe ? lycanthropus . iosephus writing of the iewish antiquities , he flatly affirmes it so . physiologus . iosephus doth so i confesse . howbeit , iosephus , he hath beene so often discredited and tainted in other points of more waightie importance , as , the lesse credit is to be giuen him in this , : especially , the very words of the text being otherwaies euident , and testifying plainly vnto vs , that nebuchad-nezzer he was not essentially transformed at all , either in minde , or in bodie . lycanthropus . neuer goe about to make vs thinke so : for , the very text , it telleth vs plainly , he did eate grasse like an oxe . physiologus . it doth so in deede : and what of that ? will you hereupon inferre , that therefore , he was essentially transformed into an oxe ? that were a mad kinde of inference . so conies and geese , they doe eate grasse like an oxe : and yet notwithstanding , they still retaine their proper essential being , without any essential transformings into either oxen , or asses . besides that , if you will wilfully insist vpon any essentiall transformation in nebuchad-nezzer , you might with more shew of sense , and better probabilitie of reason auouch , that he was transformed rather into an eagle : both , bicause the haires of his head ( saith the text ) were growen like to an eagles feathers , and for that also , the very nailes of his hands and feete , they were like to the clawes of a bird . and therefore , it would be more consonant ( you see ) to conclude , that nebuchad-nezzer was rather transformed into some fowle hauing feathers and clawes : then , into a beast that hath hornes and hoofes . howbeit , there was in him no corporal transformation at all , but only a changed minde , for , so saith the text : let his hart be changed from mans nature , and a beastes hart be giuen vnto him . lycanthropus . if you yeeld vnto him a changed hart : i make no doubt at all of an altered bodie . for , if the minde it selfe which is the first substantial forme in man , be transformed ( as you say ) to an oxe : what other forme or being at all can be giuen to the bodie ( it being the organical partes of the minde ) but only the forme of an oxe ? physiologus . what meane you by nebuchad-nezzer his hart transformed ? lycanthropus . i meane thereby , that his very hart it selfe was essentially changed into the very hart of a beast : for , so saith the text . physiologus . the text vnderstandeth there , no reall transmutation , or transformation of substance : but only an alteration , or change of qualities . for , there is no doubt at all , but that in nebuchad-nezzer there still remained a reasonable hart : howsoeuer ( by the iust iudgement of god for his pride ) he was ( for the determined time ) euen vtterly depriued of all vse of reason . hauing his said hart ( for the present ) so plunged in beastly corruptions , and so wholy ouerwhelmed with brutish affections : as that ( thereby ) he differed nothing at all from a beast , being more blockish and senselesse in humane knowledge , then the very oxe that feedeth on grasse . so that , how honorable soeuer before in princely dignitie , yet ( hauing now in him no vnderstanding at all ) he is not vnlike to the beastes that perish . lycanthropus . if there were in his hart no substantiall change at all : how could there possibly be wrought in the same , such altered , or changed qualities ? physiologus . there is nothing ( you knowe ) impossible to god. by whose eternal decree , the hart of nebuchad-nezzer was so thoroughly ouertaken and tainted with such an outragious furie , or madnes , as that he ( being vtterly depriued of humane sense ) did presently depart the court : very wildly wandring ouer the wildernes like to a beast , conuersing ( in brutish manner ) among the brute beastes themselues , and leading ( for the time ) a very sauage and beastly behauiour . exorcistes . if nebuchad-nezzer was not essentially transformed at all in bodie or minde , but possessed only with furie and madnes , it is vnlikely his courtiers would suffer him then to conuerse with beasts abroad in the fields , but would rather haue bound him , and kept him vp close in the darke ; and therefore , for any thing hitherto heard , he might be essentially transformed into a beast . physiologus . that he was not essentially transformed at all , it is very apparant by all the premisses . why his owne courtiers ( perceiuing him plainly depriued of reason ) did not bind him foorthwith , and keepe him vp close , but permitted him to wander wildly abroade , there was very great reason . for first , the courtiers they knew very well , and all men may see by experience that , the binding and keeping of a madman close ; is so far from appeasing , as it rather doth aggrauate ( for the present ) his furious humour : and therefore the courtiers forbore to bind him at all . besides that , they were the more especially loth to be led to that course , because ( by the reuelation of daniel ) they plainely vnderstood before , that , the lord god had determined his wandring abroad with the beasts in the field : and therefore , they greatly feared to intercept the said purpose of god , assuring themselues , that ( after the determined time ) he should safely returne to his owne kingdome againe . exorcistes . but sir , if he was not essentially transformed at all , how then is it possible he should so long lie foorth naked in the fields in frosts and deawes ; or liue any time , with such vnnaturall diet , or , be preserued ( at least ) from the deuouring of beasts ? physiologus . if we but consider this matter by naturall reason , wee may find by experience , that many things ( in deed ) are impossible to a sound man : which yet , to a furious or mad man are not so impossible . for , fury is such and so headstrong an humour , as it maketh a man to endure and doe many things ; which otherwaies he could not possibly endure . as for example many madde-men ( we see ) are well able to continue in the cold dew a long time , and to be sustained ( that while ) with crude and rawe meates : seeming also vnto themselues , that they are not men , but brute beasts in deed , and thereupon also , they delight to conuerse with beasts , and to grow into familiaritie with them , although yet , not essentially transformed into true naturall beasts indeed . pneumatomachus . surely , this seemeth strange vnto me : and i see not the reason thereof . physiologus . the reason is this . furie hath so highly disordered their nature , and made their minds so beastly affected , as , many things ( in that their disordered state ) are possible and delectable to them , which yet ( in their sounder estate ) were nothing so . euen as also we see by experience , that verie coales or earth ( to many women with child ) are a verie sweete and delectable diet , which yet ( before then ) they did loth and abhorre : and all this , by reason of their disordered nature at that instant time . and , hereupon also it came to passe that nebuchadnezzer did grow into such familiaritie with beasts : namely , euen by reason of that likenes of nature , which ( to his owne seeming ) he had with brute beasts , in that his disordered state . yea , and this also is the verie naturall cause , why ( at that present ) he was not torne and deuoured of beasts : euen as also we see by experience , that furious dogges , they doe neuer hurt mad-men , nor naturall fooles . howbeit , nebuchad-nezzer ( in his furious estate and melancholike passion ) he was more especially preserued from the outrage of beasts , through a miraculous prouidence , and speciall protection of god : and therefore , his said preseruation ( in that selfesame respect ) the lesse admirable , and woonderfull to vs. thus then ( the matter it selfe , being manifestly apparant ) i will now answere your maine or principall argument : which was this in effect . nebuchad-nezzer he was essentially transformed into an oxe : therefore , the diuell may easily change himselfe into any shape whatsoeuer . this argument is many waies faultie , and halteth downe right . for , first , your antecedent is vtterly false , and a meere begging of the matter in question : because nebuchad-nezzer ( as you haue hitherto heard ) he was not essentially transformed into an oxe : and therefore , this prooueth nothing at all for the reall transformation of spirits and diuels . secondly , if nebuchad-nezzer had beene so transformed in deed as your selfe doth imagine : yet , the sequel of your argument is vtterly vnsound : because it stands vpon diuers , or rather contrarie efficients , namely god , and the diuell . the one hauing of himselfe an absolute and indeterminate power , and therefore able of himselfe to worke what he will , where , when , and howsoeuer best pleaseth himselfe : and so by consequence he might ( if it had so seemed good in his wisedome ) haue essentially transformed nebuchad-nezzer into au oxe . the other ( the diuell i meane ) he hath onely a finite and limited power , and therefore vtterly vnable of himselfe to accomplish any one worke beyond the bounds of that power : and so by consequence , he cannot possibly transforme himselfe essentially into any creature whatsoeuer , without a speciall power from god. lastly , your consequent , it standeth onely vpon ( may be ) and so concludeth no certaintie at all concerning the question . exorcistes . well sir ? howsoeuer nebuchad-nezzer was not essentiallie transformed into an oxe , yet this you consesse , that , for seauen yeeres togither , he did vtterly want all vse of reason : and therefore , i woonder how so renowmed a kingdome coulde continue all that time without a gouernour . physiologus . this is but extrauagant and wandring speech , though yet the kingdome ( no doubt ) it was all that time gouerned by the princes and nobles , according to daniels direction . who fully assuring them of the king his vndoubted returne to the kingdome after those seuen yeeres end : the nobles either they durst not establish any other as king , for feare of being tainted with treason at his returne , or else ( honoring him in their harts for his former victories ) they resolued to expect his happie returne with patience . howsoeuer , the lord who determined the iudgement , he also prepared away no doubt , to the peaceable preseruation of nebuchad-nezzer his kingly dominions . and therefore muse no more of the matter , but either speake to the purpose in hand : or , put an end to the conference . lycanthropus . sir , howsoeuer i am vnable to replie vpon any thing spoken : i will neuer beleeue , but that spirits and diuels can essentially transforme themselues into what bodies they please . orthodoxus . i haue hitherto endured your weakenes in answering to any thing vttered by maister physiologus : hoping that verie shame would haue made you ( ere now ) to giue ouer the field . howbeit , perceiuing your setled pertinacie in this your opinion , i cannot but speake : woondring withall , that you should be so resolute in that , whereof you can yeeld no one reason at all , but onely your will. lycanthropus . yes sir , it is the generall opinion of all men , that the diuell can transforme himselfe into any forme whatsoeuer . orthodoxus . howsoeuer men , by tradition had receiued an errour hand ouer head , for not looking throughly into it : yet may you not folow a multitude to do euill , neither agree in a controuersie to decline after many , and ouerthrowe the truth . and verie certeine i am , that no one sound writer , either old or new is of your mind : but rather the contrarie . as for my selfe , i neuer could see any shew of reason tending that way . for the lord god , as he hath endued man , and euery liuing thing , with their proper nature , substance , forme , constitution , qualities and gifts , and directeth their wils , faculties , and powers accordingly : so hath he alotted to spirituall creatures , their owne substance and properties seuerall alone to themselues , and appointed them their lawes and limits , beyond which they cannot possiblie passe the bredth of an haire . and therefore , as it is absolutely against the ordinance of god , that i should flie like a bird , or swim like a fish , or creepe like a worme , or become another creature in forme , to that which by nature i am , insomuch , as if god would giue me leaue , i could not possiblie do it , for it were flat contrarie to his owne ordinance and decree , yea , and euen opposite to the naturall constitution of that bodie which he hath created and giuen me : so is it vndoubtedly incredible , that either a diuell should be essentially transformed into a man , or a man substantially turned into a diuell , or that either of both , should reallie change themselues into any other nature , substance , forme , constitution , qualitie or gift , then those verie same which they haue by creation , yea , or that they should possiblie applie those which they haue , to any other end or vse then that which god himselfe naturally decreed , and directeth them vnto . otherwise , either god should be contrarie to himselfe which is farre from him : or else those things must needs be supernaturall , and so , a true miracle in whom soeuer . neither yet is gods omnipotencie hereby qualified : but the diuell his impotencie is rather manifested , and more liuely declared . who hath no further power then that which god from the beginning hath appointed vnto him : and the same also consonant to his owne nature and substance . the diuell ( i confesse ) may well be restrained from his naturall faculties , power , and will : but ( being gods minister ) beyond the same he cannot possiblie passe the bredth of a pinne , neither yet any other waies , or further imploie his endeuour , then onely in that verie worke which the lord ( from the beginning ) hath enabled him to do . which is , that he ( being himselfe a spirit ) may vitiate and corrupt the spirit of man , and therein also he is diligent enough : howbeit for the doing heereof , he cannot substantially alter his forme at all . philologus . i haue heard many very confidently affirme that the diuell hath appeared to them in the likenes of a man , a cocke , a catte , or a dogge . orthodoxus . yea , but how are those confident affirmers certeinly sure , that , the man , the cocke , the catte or the dogge , whose likenesse they sawe in appearance , was indeed , and in truth either spirit or diuell : and not rather the legerdemaine of some coniuring priest , or cousening companion . for , if a diuell can indeed essentially transforme himselfe into the likenes , figure , or shape of a man , a dogge , a catte , a mouse , or a toade ▪ whie can he not also transforme , a man , a dogge , a catte , a mouse , or a toade into the likenes , figure , or shape of a diuell , sith there is a like reason and possibilitie of both ? howbeit , we may not beleeue ( saith augustine ) that , a mans bodie can ( by any arte or power of the diuell ) be transformed into the lineaments of a beast : much lesse into the forme or substance of any infernall diuell . besides that , if spirits and diuels may possiblie transforme themselues into an humane bodie : then could not christ his argument propounded to thomas , be currant & good , where he saith , behold my hands and side , and put thy finger into my hands , and thrust thy hand into my side : and be not faithlesse , but faithfull . all this ( how truely soeuer deliuered by christ ) could neuer ( in truth ) haue satisfied thomas concerning the resurrection of christ : if it be true in deed that diuels can truely transforme themselues into true naturall bodies . for thomas ( remayning vnsatisfied ) might boldly haue answered thus , oh sir ? why doe you will me to handle your hands and sides ? that is no certeine argument , to demonstrate vnto me your rising againe from the dead . because , spirits and diuels ( you know ) they can truely transforme themselues into true naturall bodies : and therefore ( notwithstanding such an experimentall , or sensible knowledge ) you may rather be some transformed spirit or ghost to deceiue me , then my lord and my god which came for to saue me . thus then you see , that ( if these essentiall transformations be concluded for currāt ) thomas his incredulity ( for any thing heard ) might passe vncontroled . exorcistes . though the diuell cannot alter his forme substantially , yet may he change the same in shape or figure , i doubt not , and such a distinction hath bodin , saying : the essentiall forme namely , reason it selfe , is not changed : but onely the outward shape or figure . orthodoxus . bodin , he strikes it dead no doubt . for , here he maketh the diuell a cunning iugler , who ( by casting a miste before mens eies ) can giue to spirituall substances , what outward figure and forme he please . howbeit , till bodin be able to demonstrate truely vnto vs , that the diuell may haue power to alter essentially a spirituall substance : we will neuer acknowledge any possibilitie of transforming their shape or formes at all . exorcistes . well , yet augustine subscribes to such transformations . orthodoxus . he doth i confesse . yea , those , and other like matters are so common in many of his workes , as , i am driuen to suspect they were rather cunningly foisted in by some cunning popish coniuring priest , to credit his cosening practises : then carefully inserted by augustine himselfe , to set foorth a truth . howsoeuer , i say with cardanus , that , how many of those transformations augustine saith he hath seene with his eies : so many i am content ( for the reuerence i owe him ) to giue credit vnto . all the rest i account but cabalisticall conceits ; and no better ( in effect ) then foolish toies to mocke an ape . yea , and so much the rather , because augustine himselfe affirmeth those transformations to be but phantasticall : and that they are not according to the veritie , but according onely to their outward appearance . lycanthropus . yet , such then according to outward appearance . orthodoxus . i alow no such supposed appearances made by diuels : because , i find no such power giuen them by god in all the scriptures . besides that , if we admit , that diuels may take onely but formes , or shapes vpon them , though not the very substance it selfe of a true naturall body : yet then also christ his argument made ( else where ) vnto his disciples had not been sound in euery point , saying thus : handle me and see , for a spirit it hath not flesh and bones as you see me to haue . setting downe visibility and palpability , as things opposite to the nature of spirits and diuels : reducing his disciples ( in discerning of spirits ) to the iudgment , first , of their eies , and then next of their hands , and arguing thus . spirits can neither be seen nor felt : but i may both be seen and felt , therefore i am no spirit . and then next , he reasoneth a disparatis , thus . a spirit it hath neither flesh nor bones : but i haue both , therefore , no spirit . putting down there you see ) very apparant and manifest properties to seperate himselfe in shew , from a spirit . and therefore , if spirits and diuels haue power by any possible meanes , to transforme themselues but into the onely outward formes and shapes of true naturall bodies , though not substantially transformed in deed : yet could not that which christ concludeth , haue soundly established the disciples faith concerning the true body of christ. because they ( by reason of such supposed apparitions ) remaining still doubtfull ; might haue fitly replied thus . good sir , though spirits and diuels haue not substantially flesh and bones , and therefore , no true and substantiall bodies : yet can they truely transforme themselues into the outward shapes and formes of true naturall bodies : and so notwithstanding , we may be deceiued in an onely outward appearance . these exceptions ( you see ) the disciples of christ they might iustly haue made : neither ( if these transformations be vndoubtedly true ) might christ so sharply haue blamed their vnbeleefe . lycanthropus . spirits ( i confesse ) they are not palpable , but only visible : and therefore , not the seing ( without the handling ) might wel haue satisfied christ his disciples . orthodoxus . yea , but ( whatsoeuer you imagine of the other disciples ) if you rightly way , and exactly consider the text it selfe with the seuerall circumstances ) you may plainely perceiue , that the fault of thomas his incredulity was secondly bewraied and condemned : for that the durst neither credit the vewe taken by the other disciples , nor trust his owne eies concerning the truth of christs body . for ( saith christ ) because thou hast seen ( not because thou hast felt ) thou beleeuest . also , blessed are they that beleeue and see not : and not they that beleeue , and feele not . giuing thereby to vnderstand , that our corporall eies may truely discerne betweene a spirit , and a true naturall body : which were not true , if spirits and diuels could possibly transforme themselues into any visible shapes or formes of true bodies , for thereby the sence of seeing might soone be deluded . and in very deed , it is very erronious for any to imagine that the eies may possibly be deceiued , in discerning between spirits and diuels , and true naturall bodies : as appeareth by sundry scriptures . wherein christ very sharply reprooueth his owne disciples : for not crediting the iudgment of their owne eies in such a case . which could not ( i say ) be a certeine rule ; if spirits and diuels can truely and essentially transforme themselues into true naturall bodies : or but change themselues into the true shapes and formes of such bodies . and , this ( i beleeue ) doth break the very neck of those your supposed transformations of spirits and diuels whatsoeuer . lycanthropus . this that you say is vndoubtedly true , and yet , still me thinke the diuell should haue power , so to transforme himselfe , either in substance , or appearance at least : although i my selfe am vnable to render any one reason thereof . orthodoxus . it is verie ridiculous ( saith one ) for a man to leaue manifest things , and such as euen by naturall reason may soundly be prooued : and so , to seeke after vnknowen things , which , by no likelyhood may be conceiued , nor yet tried out by any rule of reason : but , good lord , how light of credit is the wauering minde of man ? how vnto lies and tales , his eares attentiue all they can ? lycanthropus . good maister orthodoxus ? i am drawen ( by the very force of your speech ) into a maruelous perplexitie . for when i examine the weight of your reasons propounded , i am driuen to denie the transformation of spirits and diuels : but , so soone as i returne to the necessarie consideration of my present distressed estate , then , that former new-bredde conceit is cut in the necke , and squashed quite . orthodoxus . and why so i praie you ? lycanthropus . surely sir , because i my selfe am essentially transformed into a woolfe : i make no question , but that diuels can also substantially change themselues into any true naturall bodie . orthodoxus . verie true as you say : the one is euery way as possible as is the other . lycanthropus . why , then alas , the lord be mercifull to vs : for what man in the world may possiblie be free from their malice ? philologus . how now lycanthropus , are you indeed in good earnest ? doe you verilie imagine you are essentially transformed into a woolfe ? now surely , this is the oddest iest that euer i heard . lycanthropus . nay , nay ( alas ) it passeth a iest : for i finde it and feele it to true by experience . physiologus . well said lycanthropus , now i perceiue your name was not giuen you for nought : it being so proportionablie answerable to your phantasticall nature . you are called lycanthropus : that is , a man transformed to a woolfe : which name is verie fitlie deriued from the verie disease it selfe that disorders your braine , called lycanthropia . which worde , some physitions do translate daemonium lupinum , that is , a wooluish demoniacke : others lupina melancholica , and lupina insania , that is a wooluish melancholie , or a wooluish furie and madnes . and it is nothing else in effect , but an infirmitie arising vpon such phantasticall imaginations , as do might●ly disorder and trouble the braine . lycanthropus . an infirmitie say you ? it is a verie strange and fearefull infirmitie , that can so essentially transforme a man into a verie naturall woolfe ? god blesse euery good man from such kinde of infirmities . physiologus . had you liued in such a time , as beasts , and beares , & woolues were supposed to speake like men : it had beene an easie matter ( i perceiue ) to perswade you that you are a woolfe . lycanthropus . yea , but how are you able to perswade me the contrarie ? physiologus . that may easily be done , by describing briefly vnto you , the verie true nature of that the aforesaid diseases , which so fearefully affecteth your minde , with these phantasticall imaginations and fond conceits . lycanthropus . i praie you then describe it plainly vnto me . physiologus . with verie good will. wherein you must principally consider , that the verie first matter which causeth ly●anthropie , or this wooluish demoniacke : consisteth in the very selfesame matter or stuffe that maketh in any other man else , a melancholike humour , for either of both are melancholike persons . howbeit , the peculiar cause it selfe which more especially procureth lycanthropie , is either that kinde of mela●choly which ariseth properly of choler adust : or that which comes of a simple and naturall melancholie . sometimes also it proceedes of an impostume of bloud in the braine : but verie seldome of bloudadust . now then , that lycanthropie which ariseth onely of the abundance of a simple melancholie , as it is ( for the most part ) the verie woorst of all , & therefore is called lupina insania , a wooluish furie or madnes : so is it commonly seated in the exteriour parts of the braine , and hath an operation not vnlike to the matter of a desease , called karabitus , which is a hotte impostume of the head , seated in the verie ventricle of the braine it selfe , causing choller adust , and the melancholike matter verie much to abound . whose vaporous humors ( vitiating and corrupting the braine , ) doe procure the patient vnto a verie deepe sleepe . wherein his phantasie is fearefully troubled with the dailie impression of such fearefull and strange imaginations as do cause the interiour spirits of the braine to waxe verie wilde and fearefull : by reason of those blacke and cloudie representations : which were receiued before in the phantasie . and heereof it is , that some vnskilfull physitions , do so rashly ascribe this humorous disease to the operation of the diuell : and that the ignorant people do absurdly imagine the partie thus affected , to be vndoubtedly possessed of diuels , howbeit , they should certeinly know , that a cholerike humour ( so soone as an extreme adustion affecteth the same ) is foorthwith conuerted to furie or madnes : neither is it then satisfied with an onely simple melancholike affection . this disease , it hapneth to men especially in autumne through the malitiousnes of the humors abounding , and eftsoones is encreased in the spring , & in summer : yea , & it is then the extreamest of all when the north-winde blowes , by reason of the drines thereof . the signes that commonly fall foorth in the beginning of this disease , are these , namely , strange conceits and feares , a pronesse to anger : the partie affecting solitarinesse , hauing a fearefull swimming and turning about of the braine . howbeit , when the disease is once growne to perfection : then there folowes verie fearfull and strange effects . for , some are afraide the heauens will ouerwhelme them forthwith : some feare the earth will swallow them quicke : some stand in continuall dread of theeues : and others againe , that woolues will enter into them . some imagine themselues to be diuels , birds , and vessels of earth : yea , and that they be truely transformed into woolues , and therefore they do counterfeit their voices , & wander about in the fields . this vndoubtedly is your present disease : & this is that which makes you so resolute concerning the supposed possession of spirits and diuels . all which you may plainely perceiue , is nothing else in effect , but a phantasticall conceit , occasioned only vpon those disordered humours which hurt and trouble your braine . that which any further concerneth the nature , the causes , the circumstances , and cure of lycanthropie : you may see more at large in wierus his workes . lycanthropus . this is very strange i assure you , and more then euer i heard : albeit i haue felt the experience thereof in my selfe . physiologus . not so strange as true : and therefore , forsake your folly in time . orthodoxus . i pray you hartely doe so , and that so much the rather : by how much the diuel ( in working vpon that disordered humour ) will be ready eftsoones to abuse you afresh . in consideration whereof , i will shew you what the ancyran councell a●d others haue carefully decreed against such humerous persons , saying thus . whereas certeine gracelesse women ( seduced wholly by satans illusions ) doe verely imagine themselues ( for certeine howers in the night ) to be riding vpon woolues and beasts with diana the pagane goddesse , and to passe through sundry countries : through which erronious conceite , they ( being grosly abused ) doe verely beleeue those things to be true , yea , and ( in beleeuing the same ) do fearefully straggle from the true sauing faith . it appertaineth therefore to the ministers ( in euery their seuerall churches ) to publish and confute the falshood hereof : and withall , to strengthen the minds of their people against euery such phantasticall and fond illusion of satan . who eftsoones assailing the minds of humerous women , and ( through infidelity ) conpling them sure to himselfe , deludes their said minds with dreames and visions : making them sometimes mery , and sometimes sad : shewing them sundry persons , both knowne and vnknown : yea , and leading them dangerous bie-waies to their owne destruction . thus you see the councels decree against these rouing conceites , wherewith your selfe ( at this present ) is fearefullie tainted : and therefore , forethinke you thereof in time . lycanthropus . are there then no essentiall transformations at all ? orthodoxus . no verily , whatsoeuer they seeme in shewe , they are but illusions and sleights of the diuel to deceiue : and therefore ( i aduise you to winde your selfe from them with speede , for feare of a further mischiefe . and , because you shall not imagine this councell i giue , to be but a dreaming deuise of my owne : therefore , ( besides that which was spoken before ) i will yet further make knowen vnto you , how generall councels , many good writers , yea , and the popes owne canons do all iointly condemne and pronounce this peeuish opinion concerning the supposed transformation of diuels , to be impious , absurd and diuellish , and the maintainers thereof to be woorse then infidels , saying thus : whosoeuer beleeueth that any one creature can be made or changed into better or woorse , or to be transformed into any other shape , or into any other similitude , by any other then by god himselfe the creator of all things : without doubt , he is but an infidell , and woorse then a pagane . and therewithall , this reason is rendred . because ( say they ) they doe therein attribute that power to a creature : which onely belongeth to god the creator of all things . by this you may plainely perceiue , of what reckoning these your supposed transformations haue beene in former times . philologus . lycanthropus ? your opinion ( it appeareth ) is plainely condemned of all : and therefore , forsake it for shame . lycanthropus . so i do i assure you : praising the lord with all my hart , for bringing me thus to behold the folly thereof : yea , and am hartely sory , for being bewitched therewith so long , being also ashamed now of my odious name . physiologus . the lords name be blessed for this your happy illumination in iesus christ. pneumatomachus . yea , and the lord grant the like happy successe , to our further proceedings . lycanthropus . so be it . but good master orthodoxus , i remember full wel , how that ( in the beginning of our conference , where we handled the power of spirits aud diuels ) you spake of a twofold possession : the one reall , the other actuall . the first you haue fully confuted : notwithstanding any thing spoken to the contrary . howbeit , of the other , the question is ordinary in euery mans mouth : and therefore , i pray you hartely shew vs your iudgement also therein . orthodoxus . what ( i pray you ) is the common opinion of men concerning the same ? lycanthropus . i here of none that make any doubt of actuall possession : yea , and the exorcist also who cast out the diuel at magnitton ( howsoeuer he faggeth with me now , concerning his first conceite of real possessions ) he is very confident ( in the very title of his apology ) to auouch the yong man to haue been actually possessed of satan . exorcistes . i doe so in deed , and i make no doubt thereof at all being able ( i hope ) to mannage the same against all men , yea euen to the death . orthodoxus . what are you able to mannage against all to the death ? exorcistes . that the diuel hath , and may haue now ( euen in these daies of the gospel ) an actuall or powerfull possession in men . orthodoxus . what man ? are you now fled from your idle conceit of essentiall possessions , to the supposed actuall possessions of spirits and diuels : this , as it argueth euidently great want of munition to mannage that matter ; so it haleth vs perforce to follow your footings awhile , in these your wandring vagaries , that so ( being forcibly beaten from all hope of recouering your former hold ) you may be forced ( at the lenght ) to yeeld vp the conquest in the open field . howbeit , this question ( i perceiue ) doth craue a larger discourse then the present time will afoord : especially , our dinner being now in a readinesse , and staying vpon vs. let vs therefore ( for the present ) put an ende to our speech , till we haue refreshed our selues with the good blessings of god : and then afterwards walke foorth , and conferre of this point to the full . pneumatomachus . sir you may account vs for bold and impudent guests , that are thus troublesome and chargeable to you . orthodoxus . my ministerie is allotted to these kinde of troubles , and my cheare , i account well bestowed vpon such sort of guests : therefore , make no more strangenes , but , arise and goe with me , philologus . we praise god for your kindnes and care concerning our bodies and soules : and therefore doe thankfully accept of your offer , and dutifully attend on your person . orthodoxus . let vs then arise , and depart . the end of the fifth dialogue . the sixth dialogue . the argvment . of actuall possession , what it is ? and whether the diuels now ( in these dates of the gospell ) do actually possesse either the minde or the bodie : by an extraordinarie afflicting or vexing ? the speakers names . philologvs . lycanthropvs . pnevmatomachvs . physiologvs . orthodoxvs . exorcistes . orthodoxus . hauing blessed the lord for his benefits , the choice shal be yours , whether you will walke foorth abroad : or , keepe close in my parlour , and conferre there of the question for one or two howers . physiologus . sir , you remember the prouerbe . after dinner sit a while : and after supper walke a mile . the which , as it accordeth verie fitly with the rules of physicke : so will it be a furtherance to the maine purpose it selfe , which we haue in hand . orthodoxus . you say verie well . goe to therefore exorcistes proceed in your purpose : and tell vs what you hold concerning this point . exorcistes . this i haue hitherto , and yet still doe confidently holde : that the diuell , euen in these daies of the gospell : hath an actuall possession in men . orthodoxus . well then ( before you produce your proofes ) let vs first put downe the question it selfe in it proper termes : that so , we may the better perceiue the verie point of your purpose . lycanthropus . i pray you proceed in that course . orthodoxus . with verie good will. for so the matter controuersed betweene vs , may more fitly be comprehended within the true bounds of an orderly conference . philologus . a verie conuenient course , in my proper conceit . pneumatomachus . i am iust of your minde . exorcistes . neither know i of any one that dissents from the same . tell vs therefore , i praie you : what is actuall possession ? orthodoxus . the actuall possession , is that effectuall working power , wherewith the diuels ( by an operatiue permission of god ) doe extraordinarily , and in most woonderfull manner afflict , molest , torment , and vexe some speciall persons ( in a speciall iudgement of god ) put ouer vnto them , for that speciall purpose . wherein , we haue first to obserue , the primarie efficient cause : namely , the speciall purpose and iudgement of god. then next , the secondary efficient cause : i meane , the effectuall working power of the diuell . thirdly the materiall cause : that is to say , the affliction , the torment , and vexation it selfe . fourthly , the formall cause : namely , an extraordinarie manner of working . and lastly , the finall cause : i meane , some speciall purpose of god , best knowen to his wisedome . lycanthropus . how manifold i pray you , is this actuall possession ? orthodoxus . it is twofold : namely , either mentall or corporall . lycanthropus . what meane you by the mental-actuall possession ? orthodoxus . my meaning is not , that the diuell doth really enter , and essentially , or inherently dwel in the possessed mans minde , which we denied before , when we conferred of the real-mentall possession : but , that he doth onely actually afflict , and effectiuelie torment the possessed mans minde . lycanthropus . what meane you , by actually afflicting the possessed mans minde ? orthodoxus . by actually afflicting , i vnderstand the effectuall and powerfull operation , wherewith the diuell ( for the present ) doth so fearefully molest , and so strangely depriue the possessed mans minde it selfe , from the present vse of all reason : as he makes him euen senseles and woode , verie violently to rush headlong into fire and water , and outragiouslie to runne vpon desperate aduentures . lycanthropus . and what call you the corporall actuall possession ? orthodoxus . i call the corporall actuall possession , that ineuitable working power : whereby the diuels doe actually torment and vexe the whole , or some speciall part of the possessed mans bodie . lycanthropus . what meane you , by actually tormenting the whole or some part of the bodie ? orthodoxus . my meaning is , that , the diuels ( for the present ) doe , either powerfully disable the whole , or some part of the possessed mans bodie , from the orderly accomplishment of their peculiar and ordinarie operations appointed of god , by depriuing the said body foorthwith of seeing , of hearing , of speaking , of walking , by bowing and bending togither : or do otherwaies , verie effectually enable the saide bodie , or the seuerall parts thereof , with some extraordinarie , and vnnaturall force , for the fearefull effecting of many outragious , and most mischieuous practises . namely , the remaining day & night among graues : the knapping in sunder of chaines : a violent rending , and tearing : a tumbling headlong into fiers and waters : a scriking , a wallowing , a foaming , and leauing for dead . pneumatomachus . these actuall possessions , are fearefull possessions . orthodoxus . they are so i confesse . but what saith exorcistes to those things that be spoken ? exorcistes . sir , the description which you haue made of actuall possession , with those her seuerall kindes : i approoue in euery point . but , tell me in good earnest , do you absolutely denie euery such actuall possession ? orthodoxus . i doe freely acknowledge , that the same was vndoubtedly in vse in the daies of christ : howbeit , i do flatly deny any further continuance thereof now , in this time of the gospell . exorcistes . men may denie the sunne-shine at mid-daie : if they coulde beare vs in hand we were blinde . orthodoxus . and , men may affirme the moone to be made of a greene cheese : if they could make vs beleeue what they list . howbeit , affirme what you will : we are commanded to search the scriptures , and to trie out your spirit , before we beleeue you . licanthropus . good maister orthodoxus , resolue vs i praie you in this so intricate and doubtfull a matter : for al men do acknowledge , and my selfe hath hitherto euer held the actuall possession of diuels , orthodoxus . i do neither respect what the most men acknowledge , nor greatly regard what your selfe do hold so long as i haue truth on my side . we must not runne after a multitude in the doing of euill : nor agree in a controuersie to decline after many in ouerthrowing the truth . you also held the reall possession of diuels not long since , which now you disclaime : and so will you do this other i doubt not before it be long . lycanthropus . verie true as you saie : and therefore i lay my hand on my mouth . exorcistes . sir , notwithstanding these your cloked insinuations , i make no question at all , concerning the actual possession of diuels , euen now in these daies of the gospell . orthodoxus . why man ? the lord god neuer purposed , much lesse hath he openly auouched the perpetuitie thereof in any part of his word : therefore , the same was onely temporarie , and no way perpetuall . exorcistes . yes sir ? a perpetuall commission for repelling the actuall possession of diuels , was vndoutedly giuen by christ and the same very formally executed also by his owne disciples : as appeareth plainely in sundry scriptures . orthodoxus . frame your argument from those places of scripture . exorcistes . i frame it thus . the commission giuen by christ , for repelling the actuall possession of diuels remaineth perpetuall : therefore , the actuall possession it selfe , remaineth also perpetuall . orthodoxus . prooue in your antecedent , the perpetuitie of that commission . exorcistes . why sir ? there is no one expresse inhibition thereof in all the scriptures . orthodoxus . sith you so resolutely insist vpon the perpetuity of that commission : i entend to driue you away from that couert , by arguing ( from the tenour of that selfesame commission ) against you thus . if that commission giuen by christ for repelling the actuall possession of diuels , be vndoutedly perpetuall in these daies of the gospell : then the drinking of deadly poison , with warranted safety from all bodely harme , is also perpetuall . good sir ? let vs foorthwith behold i beseech you in your owne person , an experimentall demonstration of this one thing , first : and we wil the rather beleeue you in all the rest . philologus . maister exorcistes , you were much better ( in my simple conceite ) to giue ouer this argument quite : then be forced , thus to demonstrate the truth thereof to the world . exorcistes . not so . for , the whole contents of that selfesame commission , saue onely the expelling of diuels : were altogither temporary , and no waies perpetuall . orthodoxus . who dare auouch the perpetuitie of that actuall possession of diuels : more then of any the rest ? nay , who would not much rather account both it , and the rest of those the miraculous operations comprised iointly together in one and the selfesame commission , to be euerie of them vndoubtedly determined : because , those temporarie officers whereunto they properly appertained ( namely , apostles , prophets , euangelists , and the seauentie disciples ) are long since determined . who being euerie of them extraordinarie officers , receiued ( togither with the office it selfe ) extraordinarie grace and power from aboue , to accomplish the same . whereas the ministeriall functions of pastor and doctor ( perpetually remaining to the ende of the world ) are both of them ordinarie functions : and therefore , to be ordinarily directed , disposed and guided , according to the ordinarie constitutions , and cannons contained in the word . exorcistes . notwithstanding the pastor and doctor be ( in verie deed ) but ordinarie officers : yet i doubt not at all , but that some certaine of them ( as seemeth good to the lord ) may also be endued with an extraordinarie power and grace for repelling the actuall possession of diuels . orthodoxus . seeing you stand with such a setled pertinacie in your proper conceit , i doe argue against you a fresh on this sort : the extraordinarie power of casting out diuels , was peculiarly appropriated to christ himselfe , and his owne disciples : therefore , the said extraordinarie power doth not ordinarily appertaine to any ordinarie ministerie succeeding that primitiue age . and , if no extraordinarie power for expelling the actuall possession of diuels remayneth perpetuall : then , neither the actuall possession it selfe remaineth perpetuall . exorcistes . but , why should that extraordinarie power be peculiarly appropriated to christ himselfe , and his owne disciples ? orthodoxus . because the verie maine endes of euerie such extraordinarie and miraculous worke , were to be accomplished especiallie , and onely by them . for first , our sauiour christ being both god and man , but yet vtterly vnknowne to the world : it was therfore vndoubtedly meete , that he especially , and only he himselfe ( by some such extraordinarie and miraculous workes as none other might possibl●e do ) shoulde apparantly make knowne to the worlde , the admirable power of his deitie . as also , his owne disciples , they being extraordinarily and specially appointed to preach and to plant the gospel of christ throughout the whole world : it was likewise vndoubtedly necessarie , that , the infallible truth of such heauenly doctrine so extraordinarily deliuered from them , should ( in an especiall regard of the strangenes thereof ) euen by those their extraordinarie actions also ( as by the supernaturall seales of the almightie himselfe ( be perpetually established to the ende of the world . in an onely consideration whereof , euen , those their peculiar prerogatiues ( together with an extraordinarie abilitie in preaching the gospell ) were especially , and onely bestowed on euerie of them , as verie plainely appeareth in the authenticall tenour of that selfe-same commission , saying , goe preach to all people , and tell them the kingdome of heauen is at hand : heale the sicke , cleanse the leapers , raise vp the dead , and cast out diuels . now then , this the aforesaid cōmission , with these peculiar graces & powers , being thus extraordinarily appropriated to the disciples themselues : they proceeded accordingly in an extraordinarie execution therof , & preached the gospel euerie where , the lord working together in euerie of them , and , confirming the word with miracles following . exorcistes . sir ? howsoeuer you seeme to determine the extraordinarie power for repelling the actuall possession of diuels , togither with the disciples daies : yet , this i am certeine , that iustinu● martyr , tertulian , cyprian , augustine also , and the councel concluded at bracha , doe all ioyntly affirme , that the working of miracles was verie ordinarilie practised in euerie of their times : yea , and it may plainly be gathered from the ecclesiasticall histories , that the continuance thereof was found in the church , for eight hundred yeeres after christ at the least . orthodoxus . they all write as you say , and the ecclesiasticall histories also auouch the same : but , what inferre you thereof ? exorcistes . i inferre from thence , the actuall possession of diuels in these daies of the gospell . orthodoxus . i perceiue no such inference thence : for this i suppose , is your argument . iustinus martyr , cyprian , tertullian , augustine , the councell of bracha , and ecclesiasticall histories doe all iointly auouch the continuance of miracles for eight hundred yeeres after christ at the least : therefore the actuall possession also of diuels , so long time continued in vse . this , as it foloweth faire and farre of : so surely , it makes nothing at all for that actuall possession which you plead for your selfe , sixteene hundred yeeres since the comming of christ. no surely , it doth rather conclude a finall determination thereof , aboue eight hundred yeeres past at the least . but be it , that the continuance also of actuall possession were iointly auouched by euerie of them for eight hundred yeeres after christ : yet this , as it makes nothing ( i saie ) for the possession impleaded by you : so are we not necessarilie bound to beleeue whatsoeuer they write concerning such matters , we hauing both scriptures and probable reasons impugning the same . againe , howsoeuer iustinus , tertulian , cyprian , augustine , the councell of bracha , and ecclesiasticall histories do all iointly auouch the continuance of actuall possession in those times and places wherein they conuersed : yet no one of them all ( how holie or gracious soeuer ) do chalenge such extraordinarie power to themselues , or once write that they dispossessed satan of any one person by him possessed . and therefore they might be deceiued by some false supposall of an actuall possession pretended by others : and so ( by consequence ) that which they write concerning those matters , is of so much the lesse credit , by how much especially , there haue in euerie age of the church , some seducers sprung vp , who ( for gaine or glorie ) pretending a special power from aboue , for the dispossessing of diuels , both might and did also therein deceiue the wisest of iudgement . briefly , we are therein to beleeue their writings the lesse : because there be sundrie sorts of diseases in men now adaies , so like to the actuall possession of diuels , as verie fewe or none can hardly discerne the one from the other . which falling foorth likewise in those former times , might easily drawe those good fathers into a strange imagination of some actuall possession : there being in truth no such thing at all . exorcistes . but tell me in good earnest i praie you , do you confidently denie vnto all men , an extraordinarie power for driuing foorth diuels in these daies of the gospell ? orthodoxus . touching any thing hitherto heard i do i assure you . and , for a further confirmation i argue it further thus . if an extraordinary power for driuing foorth diuels be now giuen to any in these daies of the gospel , the parties then who challenge such power , they must as directly declare that their speciall donation by some peculiar priuiledge from god , as did the disciples of iesus christ : my meaning is , that whosoeuer will challenge to themselues any extraordinary power for the working of miracles , they must first testify that power by their extraordinary graces in preaching the gospel , they themselues being before but vnlettered men : and they must also be able , euen as authentically to auouch for infallible truth whatsoeuer they preach , as were the disciples themselues , vpon whom was bestowed especially that peculiar commission , with extraordinary graces and powers to accomplish the same . otherwise we may shrewdly suspect some legerdemaine in pretending any extraordinary seale : where the toong is not extraordinarily appointed before , the extraordinary pen of an extraordinary writer . for , seeing all extraordinary offices are fully and finally determined long since : we make no question , but the extraordinary graces and powers , attending especially those extraordinary offices , did cease together with the office it selfe . and therefore , there remaining now in the church , but ordinary officers , they ( at no hand ) may challenge any those extraordinary graces and powers beyond their reach ; but must ordinarily attend vpon such ordinary canons and rules , as the holy spirit puts downe for their ordination : and ( in an orderly execution of euery such office imposed vpon them ) they must by earnest study , meditation , and praier , except from god an especiall blessing vpon those their ordinary labours and trauels bestowed . exorcistes . howsoeuer the extraordinary offices , and officers are vndoutedly determined long since , as you seeme to auouch : i for my owne part , doe make no question at all , but that the diuels haue now ( in these daies of the gospel ) an actuall possession in some at the least : and that therefore , there is also an extraordinary power in some , to expel them from that their possession . otherwaies , it were to to absurd , to graunt the continuance of such a disease in the church as the lord hath reserued no remedie for . orthodoxus . thus then you reason . the disease it selfe is still continued : therefore , the remedie also thereof is still continued . i answere , your antecedent is but a pitiful begging of the cause in question . for , the continuance of actuall possession is the very thing we dispute of . we flatly deny it : and your selfe ( not hauing hitherto proued the same ) would now by way of entreaty , obtaine at our hands a grant thereof . exorcistes . i entreate no such fauour at all ; but doe prooue it thus . all other matters else whereupon the miraculous faith of christ his disciples did especially worke , namely deafenesse , dumbnesse , blindnesse and such like , haue stil their continuance in the church of god : therefore , the actuall possession of diuels ( comprehended in one and the selfesame commission with them ) it also is still continued in the church of god. orthodoxus . i answere your antecedent thus . deafenesse , dumbnesse , blindnesse and such like , they are not still continued in the church , as things actually effected by any extraordinary power of the diuel , but as matters naturally arising in men , by reason of some defect or redundancy in nature , or otherwaies , by meanes of some disordered humours , and such like vnnaturall accidents . howbeit , the actuall possession we speake of , is no matter naturally arising in men , but a malady rather , that is actually , and immediately wrought by the power of the diuel himselfe . and therefore , this ( you see ) is no sound consequent vz. infirmities naturally arising in men , are still of continuance in the church : therefore , the actuall possession of diuels , is still of continuance also . here is no sequel at all . for , the one , i meane those naturall infirmities , they are but ordinary matters : the other , that is , the actuall possession of diuels , was an extraordinary malady , and had an extraordinary power to repell the same . exorcistes . sith you acknowledge the continuance of all saue onely that of actuall possession : there can be no question of the continuance also thereof , and i prooue it thus . if deafenes , dumbenes , blindnes , and such like ( being euerie of them in christes time , the principall matter whereupon the miraculous faith did worke ) are yet ordinarie diseases continued still in these daies of the gospell , and are onely now cured by physicke , as by an ordinarie and naturall meanes appointed of god : then , the actuall passession of diuels ( it being also in christ his time , one principall matter for the miraculous faith to worke vpon ) it also is now an ordinarie infirmitie continued still in these daies of the gospell , and is only now to be cured by fasting and praier , as by an only ordinarie and naturall meanes appointed of god. but , the first is true in all experience : and therefore also the latter . orthodoxus . albeit i should grant you the truth of the first in all experience : yet , your consequent concluded thence , hath in it no appearance of truth , but is vndoubtedly an extrauagant and roauing conceite , nothing concludent in reason , but beyond the bounds and limits thereof . for , howsoeuer deafenes , dumbenes , blindenes , and such other occurrents in nature , be euerie of them ordinarie and naturall diseases , and are commonly cured by ordinarie medicines and other physicall helpes , as by the ordinarie and naturall remedies appointed of god : the actuall possession of diuels neuer was , nor is now any ordinarie or natural infirmitie , but an extraordinarie torment , actually inflicted vpon some , by the extraordinarie power of the diuel , and therefore neuer yet was nor is now anie waies curable by ordinarie or naturall meanes , but , by an extraordinarie and supernaturall worke of god. so then , howsoeuer your selfe would seeme to make the actuall possession of diuels ( in these daies of the gospel ) but an ordinarie , or naturall disease , and the supposed cure thereof by fasting and praier , to be now but an ordinarie and naturall remedie , perpetually establisht by god in his church : yet in verie deed and in truth , the disease it selfe , and the cure also thereof by such meanes effected , are both of them extraordinarie and supernaturall matters , and so by consequence , a miracle surmounting the compasse of all ordinarie and naturall causes . vnlesse haplie you imagine that the fasting and praiers performed by exorcistes , are meere naturall matters , and haue in them naturally , some secret naturall vigour , naturally auaileable for the timely expelling of actuall possessions : euen as herbes , and physicall confections haue naturally in them such a naturall operation , as verie fitly accordeth to the timely curing of naturall infirmites . howbeit , pretermitting the further discourse of this point , till we come to handle the power of dispossessing the diuell : do now obiect what you can for the matter in question , or , giue me leaue to proceed in the rest . exorcistes . proceed i pray you , and spare not . orthodoxus . wel then , against the continuance of actuall possession i argue further thus . whatsoeuer in it selfe is perpetually existing , that also in it selfe is ordinarie and continually working . but the actuall possession of diuels ( in these daies of the gospell ) is in it selfe neither ordinarie nor continually working : therefore , the actuall possession of diuels ( in these daies of the gospell ) is in it selfe not perpetually existing . exorcistes . i denie your proposition . because something may be perpetually existing : which yet is neither ordinarie nor continuallie working : euen as we see by experience , that the brightnes and heate of the sunne ( though the sunne it selfe be perpetuallie existing ) yet , neither is the heate thereof ordinarie , nor the brightnesse continually working . not at such times especially as there is an interposition of cloudes betweene the said sunne and the earth : or when he which withdraweth his force from this our horizon , and maketh his progresse among the antipodes . orthodoxus . how certeinly , or vncerteinly soeuer the sunne may be said to continue his appointed progresse , very certeine i am , that the man who endeuoureth to folow your footings at euery turne , shal be sure to finish his owne progresse in an endlesse laborinth . for , how should the actuall possession of diuels by possibly perpetuall , and not be ordinary in it selfe , nor continually working ? sith that which is perpetually existing , must needes in it selfe , be ordinary , and continually effecting some manner of worke . besides that , you your owne selfe ( euen in your last answere but one ) did confidently conclude the actuall possession of diuels , to be none other thing now , but an ordinary infirmity , very ordinarily inflicted vpon the church : and the cure also thereof , is to be ordinarily effected by fasting and praier , as by the ordinary meanes appointed of god. vpon which your assertion , i framed this my last argument against the perpetuitie of actuall possession : whereunto you doe now verie impudently opposse your selfe , by denying the very point you propounded before . giuing vs thereby to vnderstand by the way , that ( howsoeuer you want a liers memorie ) your toong would be lauish enough : if your teeth would but giue it the scope , to be ranging abroade . exorcistes . i onely opposed my selfe to your maior proposition , and ( besides our present question , concerning the perpetuitie of actuall possession ) i did further demonstrate the matter , by giuing a fitte instance , borrowed from the brightnes and heat of the sunne . orthodoxus . a verie fitte instance in deed . for , euen by that selfesame instance wherewith your selfe would demonstrate your matter : i my selfe doe also entend to remonstrate the truth of my argument . whereas therefore you doe freely acknowledge , that the actuall possession of diuels may ( in deed ) be perpetually existing , but yet , neither ordinarie , nor continually working : giuing vs also an experimentall demonstration thereof ( as you imagine ) from the materiall sunne , which , howsoeuer the same in it selfe be perpetually existing , yet , neither is the heat thereof ordinarie , nor the brightnes continually shining . mine answere is , that , euen as by taking brightnes and heat from the sunne , you doe ( in effect ) denie the sunne it selfe to be perpetually existing , because , heat and brightnes are essentiall qualities inseparably inherent , and perpetually knit with the sunne : so surely , by denying the ordinarie and continuall working of actuall possession , you doe consequently conclude , that euen the actuall possession it selfe is not perpetually existing . because the actuall possession of diuels , all the while it is an actuall possession in any existence : so long ( at the least ) the same must needs ( in it selfe ) be ordinarie , and wil effectually performe some actuall experiment . otherwaies , how may that be truely termed an actuall possession , which doth not agere aliquid : not accomplish ( i meane ) some one act or other . notwithstanding all this , you labour to vphold the likelyhood of this your imagined instance , by two speciall cautions : the one taken from an interposition of cloudes , the other from the sunne his conuersing among the antipodes . to what purpose these cautions should serue , i perceiue not as yet , vnlesse ( as it seemes by the purporte of your speech ) you would giue vs a watchword , & thereby illustrate vnto vs : that howsoeuer the actuall possession of diuels be in it owne selfe perpetually existing , yet , the same is ( in effect ) neither ordinary , nor continually working . and why so i beseech you ? because the diuell ( forsooth ) at some one time or other , may happily be playing bo-peepe with the partie behinde a couerled : or may bid vs here in england farewell for a season , while he goe and conuerse among the cannibals . howbeit , vnlesse you be able directly to demonstrate vnto vs , that there may be some odde time or other wherein the sunne it selfe , neither in this our horîzon , nor among the antipodes hath his ordinarie course , or is continually shining : doe pardon vs ( i pray you ) though we ( in the meane while ) begin to imagine , that your wits ( by roauing at random among the antipodes ) be turned topsie-turuie , and permit vs withall to conclude as before , that , because the actuall possession of diuels is in it selfe , neither ordinarie , nor continually working , therefore the same in it selfe is not perpetually existing . lycanthropus . expresse more plainely vnto vs , what you meane by the termes of ordinarie : and continually working . orthodoxus . my meaning is , that , if actuall possession ( as the exorcist affirmeth ) be now in these daies of the gospell , an infirmitie inflicted perpetually vpon the church , as are also those other diseases contained iointly with it in one and the same commission : the same vndoubtedly ( as are all the rest ) woulde be much more ordinarie with vs then now it is . i meane , it would bemuch more frequent and often , at manie moe times , in manie moe places , and among manie moe persons then we see it to be . yea , and it would vndoubtedly , be so much more ordinarie then anie of the rest : by how much more malitiously the diuel compasseth the earth , and goeth continually about , seeking whom to deuour . whereas the actuall possession which exorcistes pretendeth , is a thing ( now a daies ) so vnwoonted , and so rare in experience , as , verie hardly it is heard of in twentie yeeres space . yea , and when the same is generally supposed , to be presently apparant in some : yet , the same euen then , is so vncerteinlie knowne vnto men , as , the verie parties themselues , ( of their owne knowledge ) are vnable to say they be possessed of diuels , neither ( if they were not earnestly perswaded vnto it , by some of the exorcistes trade ) would they euer imagine , any possession at all . and therefore ( howsoeuer you dreame of the perpetuitie of actuall possession ) the same ( you see ) cannot truely be saide to be ordinarie : but rather , an extraordinarie , and supernaturall matter , surmounting the order and course of nature . philologus . surely sir , i am iust of your minde , that , if actuall possession were now , as ordinarie with diuels , as are diseases with men : such and so great is their malice , we should foorthwith haue the whole world actually possessed at least . exorcistes . that foloweth not . for , howsoeuer the actuall possession of diuels be perpetually ordinarie in these daies of the gospell : yet is the same no further effectuall then god hath appointed . orthodoxus . perceiue you not the absurditie of your speech , in auouching a perpetuall action , without an effect ? howbeit because you relie so much vpon the perpetuitie of actuall possession . i doe argue further against you thus . whatsoeuer power our sauiour christ hath vndoubtedly determined long since ; no man may now hold the same in opinion , nor conscionablie auouch the perpetuitie thereof . but that extraordinarie power which concernes the actuall possession of diuels , christ hath determined long since : therefore that extraordinarie power of actuall possession , no man may now hold in opinion , nor con●cionablie auouch the perpetuitie thereof . exorcistes . prooue your assumption . orthodoxus . i prooue it directly , from a proportionable respect of the two maine endes of such a possession , namely , the declaration of christs deitie , & the confirmation of his glorious gospell : both which two endes are determined long since , and therefore , the extraordinarie possession of diuels which were especially for those two ends , it also is vndoubtedly ceased . the determination of the latter , ( i meane the confirmation of the glorious gospell ) shall heereafter be handled at large , when we come to entreat of the ceasing of miracles : in the meane time , this i doe boldly auouch , namelie , that the extraordinarie possession for the other maine ●nd ( namely the declaration of the glorious deitie ) is long since by christ determined . exorcistes . when , & where hath christ determined the extraordinarie possession of diuels , concerning that speciall end ? orthodoxus . euen then , and there , where he telleth vs plainely , that , nowe is the iudgement of this world : now shall the prince of this worlde be cast out . foretelling directly vnto vs , that ( immediately after his death and resurrection ) the extraordinarie , & actuall power of satans possession , should receiue a full , and finall subuersion , as a thing now meerely superfluous to worke vpon , for any further declaration of his glorious deitie . exorcistes . good sir , by your leaue , you do greatly mistake the meaning of that scripture . for christ ( by the aduerbe of time , or particle ( now ) doth not precisely , and purposely restraine the final determination of actuall possession , vnto any predeterminate or speciall time : but , thereby doth rather insinuate the perpetuall efficacie of that his own effectuall working power , which ( by the powerfull preaching of his glorious gospell ) should after his death successiuely shew it selfe vpon satan , to the verie ende of the world . orthodoxus . i perceiue you need no gentleman vsher : for , you can take leaue ( without leaue ) to censure the exposition i giue of that scripture , by quallifying the literall sense of the particle ( now . ) which in that place ( you say ) importeth no predeterminate or speciall time : but onely hath reference vnto the successiue working power of christ ( executed by the powerful preaching of the gospel ) to the end of the world . in deed , i do willingly gra●t that the effectuall working power of christ , neither doth , nor may possibly determine to the end of the world : for , hee must effectually reigne , till he hath ( actually ) subiected all his enimies vnder his feete . but withall , i do flatly denie the continuance of satan his power of actuall possession to the end of the world : neither may such manner of inference be possiblie enforced from thence . for , what a dalliance is this ? christ his effectuall working power , must successiuely shewe foorth it selfe vpon satan to the end of the world : therefore the actuall possession of satan , must not , nor may not determine to the end of the world . as though , if the actuall possession of diuels should now finalli● cease , and determine : the effectuall power of christ could finde nothing at all in satan to worke vpon . but tell me ( i pray you ) had not the diuell at the first of all , a power of possession : and a power of obsession permitted vnto him ? and was , and is he not industrious enough in the execution of both from time to time ? let continuall experience speake in this point . now then , if the effectual working power of christ hath actually , & fully subdued the first : may therefore the efficacy of that his said power remaine now vtterly idle from time to time , notwithstanding any the fiery assaults or harmes which might grow from the latter ? i suppose , nothing lesse . for , remember you not that old saying ? it is as much to keepe an hold : as was before to win the hold . hence therefore , it is very apparant , that , as the effectuall working power of christ , hath extraordinarily and actually shewed foorth it selfe vpon satan , by suppressing for euer his power of actuall possession : so surely , the efficacy of that his said power , must now successiuely shew foorth it sefe vpon satan to the end of the world , by repelling his power of obsession , i meane by withstanding his outragious assaults , his cunning circumuentions , his subtile tentations , and by quenching the force of his fiery darts for euer , through the powerfull preaching of his glorious gospel . so then , howsoeuer the continuance of christs power be granted vnto you : yet , vnlesse you be able withall , very substantially to prooue the perpetuity of satan his actuall possession , you speake nothing at all to the purpose . exorcistes . sir ? howsoeuer i may seeme vnable to mannage the common sence which men giue of that place : i perceiue no reason as yet , of your owne exposition . orthodoxus . let vs therefore labour the clearing thereof , by this folowing order . first , let vs carefully examine those places of scripture : which ( both before , and after the manifestation of christ in the flesh ) do purposely entreate of his effectuall working power vpon satan . the next , let vs more exactly analyze that portion of scripture which we propounded euen now : to prooue the final determination of satan his power of actuall possession . and then lastly , let vs endeuour to confirme our said exposition , by the testimony of writers , both old , and new . all this beeing fully effected : the truth of the matter will breake foorth ( i doubt not ) like the sun in his strength . lycanthropus . a very excellent order : i pray you proceed in the same . orthodoxus . with very good will. first therefore , concerning those seuerall scriptures which purposely handle the effectuall working power of christ , before his manifestation in the flesh : we haue to consider , that the lord god immediately after the fall of man , did ( for the comfort of the godly , and terrour of satan ) foretell to them both , that , the seed of the woman should bruse the serpents head . in which place , he precisely puts downe one speciall act , to be actually effected by christ vpon satan , namely the actual subduing of his actual dominion , vnderstood ( in that place ) by the serpents head : and , purposely refers the actuall accomplishment thereof to the future time , saying thus . the seed of the woman ( not doth , or hath ) but rather ( shall ) bruse the serpents head . that is , in processe of time , shall euen actually ouercome the said power of the diuel : hauing also therein , a more speciall relation to the very death of our sauiour christ , vnderstood ( in that place ) by the brusing of his heele . now then , from the due consideration hereof , i doe argue thus , namely , that euen as , howsoeuer the diuell may be said to wage war with christ and his members from time to time , yet , there was one special time predetermined of god , wherein the said diuel was actually to bruse the heele of our sauiour , and that vndoutedly was the very ti●e of christ his suffering vpon the crosse , whereupon , the diuel accordingly did put into iudas his hart to betray his maister : so surely , howsoeuer christ and his members may be said to infringe effectually , the diuel his tyrannicall power from time to time to the end of the world , yet was there one speciall time foreappointed of god , wherein christ alone was actually to breake the serpents head , and that vndoubtedly , was the very selfesame time wherein satan brused his heele , i meane the verie time of christs sufferings , when he said , it is finished . exorcistes . why doe you so exactly restraine , the conquest of christ ouer satan , vnto the onely time of his sufferings : sith he was , the lambe slaine from the beginning of the world ? orthodoxus . i restraine not the efficacie , but the very act of christs conquest , to the onely time of his suffrings . moreouer , although it be truely said that christ was the lambe slaine from the beginning of the world ; yet , that must not be vnderstoode of anie actuall , but of an effectuall sacrificing of christ , to so manie as in all ages and times doe apprehend the efficacie of his said sacrifice by a liuely faith , which is the victorie whereby they ouercome the world . if therefore , you vnderstand the aforesaid place of an actuall sacrificing of christ , from the beginning to the end of the world : then surely , your speech is not onely , to to absurd , but withal , it crosseth directly the holie ghost elsewhere : who telleth vs plainly , that ( if an actuall sacrificing of christ be there vnderstood ) then christ must often haue suffred from the worlds foundation . besides that , it doth quite ouerthrowe the dignitie of christ his priesthood , aboue the leuitical priesthood : which is there set foorth by many comparisons thus . the leuiticall high priest , he sacrificed in a corruptible tabernacle : but christ in the tabernacle of his owne bodie . he sacrificed with strange bloud : but christ with his owne bloud . he entred into the sanctuary made with hands : but christ into heauen it self . he appeared before the materiall arke : but christ before god his father . he euerie yeere once , iterated his sacrifice : whereas christ ( offering himselfe but once for al ) abolished sinne altogither , as wel of the former , as of the ages to come . then ( after all this ) he renders a reason why christ could actually but once be sacrificed ; namely , because he could actually but once be crucified . and in the end he cōfidently concludes , that , howsoeuer christ was but once actually sacrificed , yet , the vertue and efficacie of his said sacrifice , did , and doth effectually extend it selfe to the sinnes which were before , and to the sinnes which succeeded his sufferings . so then ( notwithstanding whatsoeuer you obiect ) you may plainely perceiue , that , euen as albeit christ his said sacrifice hath euer beene , and euer shal be effectual from time to time , yet , there was one speciall time foreappointed of god , wherein his said sacrifice was actually effected : so surely , that although the effectuall working power of christ , hath beene , and is euer effectuall from time to time against the power of actuall possession , yet there was vndoubtedly one speciall time wherein the saide power of actuall possession was by christ actually annihilated , and that was the verie time of christ his manifestation in the flesh , when as ( by the verie force of his suffrings ) he brake the serpents head . hereunto also the euangelist luke verie aptly accordeth saying . when a strong armed man keepeth his house , the things that he possesseth are in peace : but , when a stronger then he commeth vpon him , and ouercommeth him , he taketh from him all his armour wherein he trusted , and deuideth the spoiles . the euangelist there , doth allegorically depaint vnto vs the condition , dominion , and practise of satan . for by the strong armed man , he meaneth the diuell . by his house , he vnderstandeth generally the world , and more particularly , the parties actually possessed . by peaceable possession , the power and swaie of his tyrannicall dominion . by the stronger , he vnderstandeth christ that victorious lyon of the tribe of iudah . by the binding of him , the irrecouerable weakening of his power of obsession . by the taking away of the armour wherein he trusted , the vtter annihilating of his power of possession . lastly , by deuiding the spoiles , he meaneth the timely restauration of all poore possessed soules , to the kingdome and seruice of christ , according to that which christ saith , now is the iudgement of this world . vnderstanding thereby , the iudgement of discretion : not the iudgement of damnation , as if christ should say thus . now is that selfesame time of the worlds reformation at hand : wherein shall be plainely discerned the chosen seruants of god , from the confounded slaues of satan . because , now shall the prince of this world be actually cast out : by the effectuall power of my death and resurrection . thus then , we haue briefly heard those speciall scriptures : which doe purposely point at the effectuall working power of christ before his death . lycanthropus . let vs heare in like sort , those other scriptures , which doe purposely handle the said effectuall power of christ ; now since his death . orthodoxus . content . first therefore , the holy ghost saith thus to the hebrewes . for as much as the children are pertakers of flesh and bloud , christ also himselfe tooke part with them : that he might destroy through death , him that had power ouer death , that is , the diuell . wherein , first ( you see ) he puts downe the incarnation of christ : and then next , he sheweth the maine cause of his saide incarnation , namely , that he might destroy the diuell . now then , this same destruction of the diuell , it must in no wise be vnderstood of the essence : but of the actions of satan . for , the diuell ( as touching his essence or ▪ being ) still liueth , and liue must for euer . howbeit concerning his actions , i meane his tyrannicall dominion , and actuall power : he may verie fitly be said to be now destroied . because , howsoeuer satan be accounted a prince of this world , and therefore endeuoureth verie proudly to dominire ouer all : yet , when he came vnto christ , he found nothing at all in him , that is no such matter of subiection as he happily imagined . neither could he possibly haue any power ouer him at all , or , no further power at the most , then the brusing of christ his heele , i meane , the crucifying of his flesh . and , this one worke of satan , was that which accidentally procured his proper destruction . for , therefore did christ take flesh vpon him , that , euen in the flesh , he might conquere him who had conquered flesh : and through death might destroy him that had power ouer death , namely , the diuell , as was shewed before . and this , as it hath reference to the actions , and not the essence of satan : so shall it giue much light to the matter in hand , if we precisely examine the verie word it selfe which the holy ghost here obserueth . for , he saith not , that christ hath abated , infringed , or weakened , but that he hath destroied the diuell : that is , that he hath vtterly cut off , exiled , and banished his tyrannicall dominion . for , so much the word tsamath importeth , which signifieth to chaine vp , to exterminate , to driue out , and in such sort to consume a thing , as there remaineth no hope at all of anie possible recouerie . yea , and the greeke word catargeo , portendeth fully as much . now then , howsoeuer christ may truely be said to haue destroied the diuell : yet , this word ( destruction ) hath not properly any reference to the essence of satan , for , therein he liueth , and liue must for euer , as hath beene declared . neither may it be fitly applied to satan his power of obssession , which is not yet vtterly destroied : for thereby , he assaulteth , circumuenteth , and tempteth men still to the end of the world . and therefore , it must necessarily , and more especially be appropriated to his power of possession , which was not onely much maimed , but vtterly destroied by the death of our sauiour : although yet we denie not , but that this vtter destruction , both may be , and is also ( in some sort ) vnderstood of the whole dominion and power of the diuell whatsoeuer . all which his said powers , were so mightily weakened by the sufferings and resurrection of christ : as , thereby he shall neuer be able any more now to hurt the elect . because christ ( taking part with them in the flesh ) hath destroied through death , him that had power ouer death , namely the diuell . and , hereunto accordeth that which the holy ghost elsewhere auoucheth , saying , that christ hath appeared , to loosen , dissolue , or destroy the workes of the diuell . exorcistes . that ( destruction ) is to be vnderstood of annihilating the venim and sting of sinne and death : and not of a finall determining of satan his power of actuall possession . orthodoxus . herein your speech is derogatorious to the efficacie and dignitie of christs death , in that ( by restrayning the same as you doe , to the onely annihilating of the venemous sting of sinne and of death ) you vtterly exclude the effectual working power thereof , from the actuall determination of satan his actuall possession . for , consider you not what peculiar action therein , the scriptures impose vpon christ ? first , he hath been from the worlds foundation , peculiarly appointed of god , to be that promised seede which should bruse the serpents head . then next , he is vndoubtedly that stronger man , who was to binde the strong armed man : and to deuide his spoiles . both which places , as they plainly import some peculiar action to be performed by christ : so doe they vndoubtedly , binde the actuall accomplishment thereof vpon his owne person alone , and that also euen in the future time . then ( after the fulnes of time , our sauiour christ being come in the flesh ) he flatly affirmeth , that euen now shall the prince of this world be cast out . limitting ( you see ) the actuall effecting of that selfesame peculiar action ( so foretold as before ) vnto the present time of his sufferings . moreouer , after the actuall accomplishment thereof by his death , the holy ghost else where affirmeth accordingly , that he hath by death , destroied him who had power ouer death : and againe , that christ hath appeared to destroy the works of the diuel . both which last places of scripture , as they plainely import some speciall action effected by christ in the preter time , as did those other before in the future time : so surely christ ( after he was come in the flesh ) did likewise alotte the actuall performance thereof vnto that present time of his death , wherein he was actually to finish his predetermined conquest ouer satan himselfe . now then , this said actuall accomplishment of some special action thus actually effected by christ : must necessarily haue a speciall reference to the finall determination either of satan his power of possession , or of his power of obsession . but , not of his power of obsession , for therin he still assaulteth and tempteth mens minds : and therefore , of his power of possession , as was shewed before . lycanthropus . let this suffice for the sence of those seueral scriptures , which ( both before , and since the comming of christ ) do point foorth vnto vs his effectuall working power vpon satan : and now , i pray you analyse that selfesame scripture you propounded of late , to prooue the finall determination of satan his actuall possession . orthodoxus . content . wherein you haue to consider first , that , our sauiour christ , in saying , now is the iudgement of this world , now shall the prince of this world be cast out : had an especiall regard to that earnest petition which certeine greekes a little before , did personally put vp vnto andrew , saying . good sir ? we also our selues , would gladly see that same iesus , whom the world so egerly affecteth and followeth . andrew no sooner perceiued their sute , but he acquainted phillip therewith : and , they both together propounded the whole matter to iesus . now then iesus , considering ( in the zeale of those greekes ) how all nations affected his preaching and miracles , and came flocking vnto him : he answered andrew and philip thus . i perceiue by all signes , that the very hower it selfe is now come , wherein the sonne of man must be glorified in the actuall manifestation of his effectuall power vpon satan by his sufferings and death . which his said death ( i assure you ) must now necessarily succeed , to the actuall accomplishment of that actuall conquest : a very liuely resemblance whereof you may plainely behold in the wheate corne . which , vnlesse it doth fall into the ground and die , abideth alone : but , if it doe die , it bringeth foorth abundance of fruit . and euen so , if this body of mine were once wrapped within the bowels of the earth by the dart of death , there would vndoutedly spring many moe branches from thence : as from that liuing roote which quickneth many to eternall life . neither let any be so dismaied with the sight of my death : as that therefore , they themselues would not gladly vnde●goe the like shame of the crosse . for , whosoeuer is so taken vp with the loue of this life , as he would not ( for my sake ) be throughly willing to put ouer the same to the extreamest aduentures of all : that man ( without question ) shall loose his life . whereas they that ( for my sake ) doe make themselues ready to forgoe ( if neede so require ) their very life in this world : they shal be sure to preserue the same to eternall life . yea , and euen you also your selues , whom i haue especially chosen my ministers , to declare my said death to the world : if in your said ministery you desire to serue me aright , you likewise must willingly follow me your lord and maister , now leading this dance vnto death . for , wheresoeuer i am ; there must my ministers willingly be . neither haue i any other purpose in suffering death for you : but , to giue you an example to follow my steps . wherein if you readily serue me , assure your selues that , then , my father in heauen will honour you highly . in deed , this corporall death ( i confesse ) is extreamely fearefull to flesh and bloud . for , euen my very soule ( i assure you ) is so intollerably tormented with the terrours thereof , as i would earnestly entreate my father , that the approching hower of this my death , might presently passe away : were it not that euen therefore i came vnto this hower . in consideration of which my determined death , i will the more earnestly endeuour my selfe , to vndergoe with patience , the whole bickering whatsoeuer , by crying incessantly vnto my father , and saying : oh father , glorifie thy owne name in these my appointed sufferings . moreouer , to the end you may plainely perceiue the fruits of my praier : you your selues shal be eare witnesses of my father his answere from heauen , saying . my son , i haue both glorified it before in thy conception , thy birth , thy baptisme , thy fasting , thy preaching , and miracles : and i will now glorify it againe , in thy death , and resurrection : because therein shal be actually effected the finall ouerthrow of satan his kingdom . and , howsoeuer the people here present may happely imagine this sound from heauen to be but a thunder , or some voice of an angel at the most : yet i assure you , it is the very thundring speech of my father himselfe . neither came this voice onely because of my selfe : but for your sakes especially . to teach you assuredly , that , euen now is the iudgement , and reformation of this world : because , euen now must the prince of this world be actually cast foorth from thence , as touching his actuall possession . yea , and this so glorious a conquest ouer satan : must euen now be actually effected by the power of my death wherein , if i were once lift vp from the earth and fastned withall vpon the crosse : i would then actually determine the actuall dominion of the diuel , yea , and would effectually draw his captiuated prisoners vnder my princely regiment . now , all this haue i purposely spoken vnto you , to shew you before hand , what death i must die : that , so soone as you perceiue me to giue vp the ghost , you may then certeinely assure your selues , that the whole worke of your redemption from satan , from death ▪ and from hell is actually effected & finished . thus much for analysing the text it selfe . wherin you haue heard the occasion , coherence , proceeding , and the orderly conclusion of all the premisses . lycanthropus . the exposition is plaine , in my simple conceite : let vs therefore now heare the testimonie of writers for further confirmation thereof . orthodoxus . you shall . and first , to begin with augustine , he saith , that ( by the iudgement of the world ) we must there vnderstand , not the iudgement of damnation , which is reserued to the last day : but , the iudgement of discretion , which consisteth wholie in reforming the worlde by the expelling of satan . for , the diuell ( saith he ) possessed mankinde , and held them guiltie of punishment : through the handwriting of sinne . he did dominier in the harts of infidels , and drewe them ( being deceiued and captiuated ) to worship the creature : by forsaking the creator . howbeit , through that selfesame faith of christ which ( by his death and resurrection ) was ( actually ) established , and through his precious bloud which was shedde for remission of sinnes : a thousand beleeuers being then ( actually ) freed from the power of the diuell , were ( effectually ) coupled to the bodie of christ , and by the operation of his spirit , became liuely members of his mysticall bodie . for , so christ expounds himselfe in the very next words saying , now is the prince of this worlde cast foorth . vnderstanding by the particle ( now ) that which was then to bee done at his death : not that which he was finally to accomplish at the generall iudgement . the lord therefore foresawe that worke , which he knewe should be effected after his death and glorification : namely , that many thousands throughout the world , should faithfully beleeue in his death . from whose harts , the diuel who worketh effectually in thē before : should ( actually ) be driuen out by christs death , and finally be subdued through faith in his name . exorcistes . the diuell then ( it should seeme by your speech ) was neuer driuen foorth from the patriarkes , before the passion of christ. orthodoxus . not so : for christ was the lambe slaine from the beginning of the world . neither speake we in this place of the effectual : but , of the actuall conquest which he made ouer satan . yea , and this i further auouch , that euen as the particle ( now ) in an especiall regard of christes actuall conquest , respecteth especially the verie hower of his death : so surely ( in some consideration also of christs effectuall eonquest ) the said particle ( now ) may likewise haue a more speeiall reference to the verie hower it selfe of that his said death . because howsoeuer the efficacie of that his effectuall conquest , hath ( from the beginning of the world beene alwaies effectuall : yet the vertue and power thereof did more effectually shewe foorth it selfe at the death and resurrection of christ , then euer before . and euen thus is that place to be vnderstood which christ elsewhere propoundeth , saying , that the holy ghost was not yet giuen : because christ was not yet glorified . not , that the holy ghost was neuer giuen to the fathers before , for holy men of god , spake euer as they were mooued by the holy ghost : but that hee was neuer so vniuersally , nor so effectually giuen as after , when he was in all abundance powred forth vpon the apostles , vpon old men and children . euen so , the diuell in like manner he was vndoubtedly cast foorth of the fathers from time to time by the effectuall conquest of christ : but yet , neuer so vniuersally nor so effectually driuen forth , as after that actuall conquest of christ on the crosse . exorcistes . if the diuell be now so vniuersally , and so effectually cast foorth from the faithfull as your selfe doe auouch : then the faithfull ( it seemes ) are now free from temptations . orthodoxus . that foloweth not . for , howsoeuer the diuell his actual possession be actually expelled : yet ceaseth he not stil to assault & to tempt the children of god. howbeit , it is one thing to raigne inwardly , and another to assault outwardly . for the best defenced cities of all , are eftsoones of the enimie besieged : yea and somtimes verie hotly assaulted . notwithstanding , though the diuel doth daily cast foorth his fierie darts : we are spiritually armed with the complete armour of god. yea , and if at any time we hap to be wounded : the physicion hee is euer at hand to cure our soules . for , what pray we for else , when we say , forgiue vs our trespasses : but onely that our woundes may be healed ? and what other thing else doe we aske , when we say , lead vs not into temptation : but , that he which besiegeth , and assaulteth vs outwardly , may neuer breake in vpon vs on any side , neither yet , by any fraude or force may be able to conquer a fresh ? so then , albeit the diuell doth practise his policies daily against vs : yet , forsomuch as he hath nowe no abiding place in that hart where faith is resiant : he may fitly be saide to be both actually , and effectually now cast foorth . hitherto augustine . exorcistes . proceede in propounding the rest of your writers . orthodoxus . i will. next therefore for chrysostome , he saith , nowe shall the prince of this world be cast foorth : that is ( saith he ) be tumbled downe headlong . for the diuell , who ( before that time ) did domineir , and beare the whole swaie in the world : shall nowe be ouerthrowne , and violently cast foorth as it were with a sling , at the passion of christ. againe , theophilact , vpon these wordes ( now is the iudgement of this world ) writeth thus . this ( saith he ) doth fitly accord with the premisses . for , the father protesting before from heauen , that he would glorifie his name againe : christ sheweth heere , the maner how his said name should be glorified . namelie , when as ( by casting foorth the prince of this world ) the worlde should be iudged , that is , reuenged of satan . for , this casting forth , is a metaphor , taken from such as ( being iustly condemned in iudgements ) are actually cast foorth from the tribunall seate . or , by this casting foorth may be vnderstoode the exiling of satan into the externall darkenesses : because now he hath lost his dominion ouer the faithfull . neither shall hee euer be permitted to raigne ( as before ) within men , i meane , either in their mindes , or their mortall bodies : for i will ( saith christ ) now draw all men vnto my selfe . howbeit , because men cannot pos●iblie be brought vnto me , all the while they are captiuated , and fast bound by that tyrant : hauing therefore thus ( actually ) conquered satan , cast him foorth , and broken a sunder the yron barres of his power by my death : i will now ( effectually ) draw all men vnto me , in despite of his teeth . againe , lyra saith thus . now is the iudgement of this world : that is , the iudgement for this worlde . because ( saith he ) the world nowe , by the definitiue sentence of god , and through the power of christs death , is ( actually ) deliuered from the power of the diuell . and therefore it foloweth , that , now the prince of this worlde shall be cast foorth by the passion of christ. by the power of which passion is set open vnto vs the gate vnto glory , so that the diuell can now no more hinder the saints from the consequution of glorie , as he did in times past : although it be permitted him still to tempte , for the triall and exercise of all the elect . againe , hugo saith thus . now is the iudgement of this world : because ( saith christ ) the diuell ( by my death and passion ) being now ( actually ) destroied , many poore soules shall be deliuered from him . and a little after he saith . nowe shall the prince of this world be cast foorth : that is , be ( actually ) driuen out of the harts of men , by the death and passion of christ. againe , the master of the sentences , doth plainly auouch , that , the diuels , they haue not nowe , the selfesame power ouer men : which they enioyed before the comming of christ. againe , ludulph saith thus . nowe is the iudgement of this world , ( nowe ) that is , euen in this verie time of my passion ( is the iudgement ) not of condemnation , but of discretion . ( of this world ) that is , for this world against satan : because , now shal this world be iudged , seperated , and deliuered from the power of darkenes , that is , from the dominion of the diuel . and , this is that iudgement of discretion : whereby verie many are plainely discerned , and seperated now , from the power of the enimy . for since the verie time of christes death : the faithfull beleeuers , are apparantly espied from the obstinate infidels . and then after , he sheweth the effect of that selfesame iudgement which concerneth the world , saying thus . now , the prince of this world ( the diuell i meane ) who from adam , hitherto , hath borne the whole swaie in this world : shall be cast foorth , that is , from the elect , and shall loose his power of drawing men after him anie more . after all this , our sauiour ( saith ludulph ) declareth the maner of his death and resurrection , in this sort . and i , if i were once lift vp , would draw all men vnto me . as , if he shoulde saie thus ; that selfesame loue which i shew forth by my death : it hath in it , a certaine attractiue vertue , or power of drawing mens mindes vnto me : euen as the adamant stone hath in it selfe , an hidden force , to draw yron vnto it . againe bucer saith thus . things amisse , in iudgements , are vsually corrected and changed . nowe then , the diuell that strong armed man ( carefullie keeping his pallace : ) before time did quietly exercise his tyrannie ouer the world . but being nowe , to be ( actually ) cast foorth from the harts of so many as dedicate their names vnto christ : this christ by the verie power of his death hath ( actually ) conquered his tyrannie . and , therefore the holie ghost saith truely , that , nowe is the iudgement of this world : that is , euen now , and foorthwith , shal the reformation thereof , be effected . againe , musculus ( vpon these wordes , now is the iudgement of this world ) saith thus . the lord ( in these words ) doth seeme to vnfold the meaning of that heauenly voice , which spake thus , a little before . i haue glorified my name alreadie : and , wil glorifie it againe . for , what is it else to illustrate the name of god , in this world : but , to beate downe , and destroy the kingdome of satan , the prince of this world ? and because this ouerthrow of satan , was to be ( actually ) effected , by that selfesame death which christ did then suffer for the redemption of the world ; therefore he saith not , there shall be a iudgement of this world : but , now is the iudgement of this world . neither saith he the prince of this world ( shall be ) but , now is cast out . againe , maister caluin , vpon these words , now is the iudgment of this world : writeth thus . by the worde ( iudgement ) some vnderstand the reformation , and some , the condemnation of the world : the first accordeth better with the purpose of christ , because the world ( by his death ) was then to be brought into a lawfull order . for the hebrew word mishpat , which is here interpreted iudgement : betokeneth a right , and a lawfull constitution of things . howbeit , we haue to consider , that without christ there is nothing in the world but meere confusion . although therefore , that christ before ( by his preaching and miracles ) began to erect the kingdome of god : yet for all that , his verie death it selfe , was the true beginning of a rightly compounded state , and the full restauration of the worlde . notwithstanding , this withall would be noted , namely , that the worlds reformation , it cannot possiblie be effected : but the kingdome of satan must first be abolished , but flesh ( and what else soeuer withstandeth the iustice of god ) must first be subdued . christ therefore pronounceth the prince of this world to be nowe cast foorth : because all dissipation , and deformitie proceedeth from him . for , so long as satan doth exercise his tyrannie : so long , there doth violently breake foorth all maner of iniquitie . so then satan is no sooner cast foorth , but the world is forthwith recalled from her reuolted estate , to the well ordered kingdome of christ. againe hemingius vpon these words , the holy ghost shall reprooue the world of iudgement , because the prince of this world is iudged already , saith thus . the world that made a mock of christ , and willed him ( if he were the sonne of god ) to come downe from the crosse : by the holy ghost who fell vpon the disciples at the feast of pentecost , was flatly conuinced , that ( in so doing ) they iudged vniustly of christ. for , the holy ghost ( saith christ ) shall then cause them to vnderstand and perceiue in deed , that i ( hauing conquered the diuel by my death and resurrection ) do now exercise ( by your ministery ) an absolute authority ouer the world : in that none are now able to withstand the wisedome which speaketh so effectually in euery of you . this ( saith hemingius ) is the very sence of this place : if especially we refer ( as we ought ) the fulfilling therof , to the efficacy and power of the holy ghost , apparantly resting vpon the apostles at the feaste of pentecost . to be short , gualter , vpon these words , they brought vnto christ a demoniack ; saith thus . there were many such ( no doubt ) in the daies of christ ; because , the prince of this world was not yet cast foorth . who grew so much the more raging mad : by how much he perceiued that fatal hower very neerely approche , wherein , he knew he must needs be cast foorth from the possession which he had so long time vniustly vsurped . loe exorcistes , these be the writers which ( for the present ) i haue purposely produced , to prooue the exposition i gaue of these words , now is the iudgment of this world : now shall the prince of this world be cast foorth . exorcistes . whatsoeuer you say , or whomsoeuer you produce for proofe of your purpose i passe not : this exposition you giue is strange , and something more then that which hath been vsually receiued . orthodoxus . be it so . it ouerthrowes not ( you see ) but rather confirmes the ordinary receiued exposition : in that it shewes directly , some actuall accomplishment of that actuall conquest concerning satans dominion . yea , and this actuall conquest , satan himselfe so actually felt : as he was foorthwith enforced to acknowledg the same , saying thus . ah , what haue we to doe with thee o iesus of nazareth : art thou come to destroy vs ? not meaning therein satan his essentiall destruction ; but , the actuall annihilating of his actuall dominion , as hath been handled before . and this also according to the determinate councell of god : who had certeinely decreed the actuall breaking of the serpents head by the promised seede of the woman . the which promised seede did purposely take flesh and bloud : that he might in the flesh destroy through death , him that had power ouer death , that is , the diuell , as was shewed before . exorcistes . why should you so confidently applie this destruction of satan , to the actuall determination also of his essentiall possession : and not rather , to the onely effectuall weakening of that his spirituall dominion , as it is vsually expounded of others . orthodoxus . because the holie ghost ( ouer , and besides the effectuall weakening of satan his spirituall dominion ) speaketh directly there , of the actuall accomplishment of something else , by the verie act of christs death . the which actuall accomplishment of something else , may ( at no hand ) be vnderstood , either of the essence of satan , or of his power of obsession : but onely of that his temporarie power of actuall possession , as hath beene handled at large . yea , and that selfesame actuall determination of satan his said temporarie power of actuall possession , it was so mightily feared , so actually and so sensibly felt of the diuell ; as it made him ( with a bitter exclamation ) to burst foorth and say , ah , art thou come to destroy vs ? as if satan should sorrowfully exclaime in this sort . oh thou the promised seede that must actually breake my head ? thou iesus of nazareth : thou sonne of the liuing god : thou that by the verie act of thy approching death , art appointed to destroy me that had power ouer death ? ah , woe woorth thee ? oh , what haue i to doe with thee ? art thou come to vndertake the actuall destruction of my actuall possession ? art thou come now with force and armes to enter my house , to depriue me of this my speciall armour wherein i trusted , and euen actually to cast me forth of that my pallace or house , which i haue hetherto possessed in peace ? yea , and therewithall likewise to weaken my whole spirituall dominion for euer ? exorcistes . but , why should you thus precisely apply this destroying of satan , to the actuall determination also of satan his temporarie power of actuall possession . orthodoxus . because christ elsewhere so expounds , and applies it himselfe saying thus : goe you and tell herod that foxe , behold , i cast out diuels , and will heale still to day and to morrow , and the third day i shall be perfected , or will make an end . as if christ should haue said thus to the pharisies , you goe verie cunningly about to discourage me from doing my dutie , by telling me of herod his threatning my death . but , know this for a certen , that i am so farre off from fearing the threats of that foxe , as i would haue you tell him plainely from me , that ( for the whole time i haue yet to liue ) i will be throughly industrious in doing the busines i haue now in hand , especially in driuing out diuels , and in curing diseases ; vntill i haue both fully confirmed the glorie of my deitie , and am come to the verie period it selfe of satan his actuall destruction . the which also i am now the more earnestly in hand withal : because within these three daies i must euen actually accomplish the same , by my determined death . and then i shall be perfected , or then i will make an end of that busines . which perfecting or ending of christ may in no wise be vnderstood of christ his essentiall being : because that could not be destroyed by death , in as much as he was to be quickened againe by the mightie power of the father in his resurrection from death . neither could it haue reference to the finall determination of his office of mediation : for , therein he stil liueth , and must liue an high priest for euer . and therefore , it must needs be vnderstood of the actuall accomplishment of that his glorious tryumph ouer satan his actuall possession : according to that he saith here , behold i cast foorth diuels to day and to morrow , and the third day i shall be perfected , or i will make a finall ende of that speciall busines . exorcistes . but , why should you so precisely apply the determination of satan his power of possession to the very period it selfe of christs death : sith after his said death , it is very apparant there were dispossessions of diuels , by the twelue apostles , and seuenty disciples ? orthodoxus . there were dispossessions ( i grant ) effected by them , a time after christ his death for confirmation of his glorious gospel , but none at all for the declaration of christs deity : no , christ alone did fully determine the dispossessions for that speciall purpose by his owne death and resurrection : which ( to that end ) was the last miracle for euer , as him selfe hath auouched saying . an euil and adulterous generation seeketh a signe , but no signe shal be giuen vnto it , saue the signe of ionah the prophet . for as ionah was three daies and three nights in the whales belly : so shall the sonne of man be three daies and three nights in the hart of the earth . loe here he maketh his death and resurrection the last miracle of all , for the glorious manifestation of his actual power ouer satan . exorcistes . whatsoeuer you say , or whomsoeuer you produce for the proofe of your purpose : the former exposition of the of iohn , is something more then that which hath beene vsually receiued . orthodoxus . wel , i doe freely confesse , that , the spirits of the prophets , they are authentically subiected to the censure of the prophets . if therefore , any thing be reuealed to another , let him ( in the name of god ) propound the same with pregnant proofes ; and my selfe will foorthwith be silent . in the meane time , i conclude from thence as before , that ( seeing our sauiour christ hath long since determined the extraordinary power of actuall possession ) therefore , none now may possibly reuiue the opinion of any such possession : nor yet conscionably auouch the continuance thereof . exorcistes . conclude what you please : but i hold ( as before ) the actuall possession of diuels . orthodoxus . what man ? will you wilfully oppose your selfe against vnanswerable reasons , against authoritie of ancient writers , and ( which more is ) against the plaine euidence of sacred scriptures ? exorcistes . if the propounding , and persisting in truth , be deemed a plaine opposition to that which you hold : then ( for any thing hitherto heard ) i must constantly dwell in such an opposition , for , i may doe nothing against the truth , but for the truth . orthodoxus . you dwell ( you say ) in a truth : and yet haue you no one colour of truth , to vphold your supposed truth . for , what one probable reason haue you at all : that may make you so confident in this your preposterous conceit ? exorcistes . why sir ? what better reason , then common experience ? orthodoxus . common experience ( i confesse ) will carrie a woonderfull sway in any apparant truth . howbeit , because this point doth craue some longer discourse then the state of our bodies ( without some intermission ) wil be able to endure : let vs therefore , goe take the fresh ayre for one hower , and then returne to our purpose a fresh . physiologus . we like verie well of your motion . orthodoxus . come then : arise , and let vs depart . the end of the sixth dialogue . the seuenth dialogue . the argvment . common experience , what it is ? whether the actuall possession of spirits and diuels , especially , that your supposed possession in the yoongman at magnitton , may be prooued thereby : and of the diuell his power of obsession . the speakers names . philologvs . lycanthropvs . pnevmatomachvs . physiologvs . orthodoxvs . exorcistes . orthodoxus . now surely , this fresh aire , it hath woonderfully reuiued my spirits , and made me as apt to any good action , as i was in the morning . oh how highly are we beholding to god , for the sanctified vse of so singular a creature ? physiologus . sir , not onely this one , but all the other creatures of god , they are comfortable and helpefull vnto vs , if we had the grace to vse them aright . orthodoxus . vertue true as you say : howbeit , this is besides our entended purpose . come on therefore exorcistes , tell vs what one reason you haue , for this your confident persisting in so fond a conceite . exorcistes . sir , in the verie last speech which passed betweene vs , i told you , i had common experience , not onely to prooue the actuall possession of spirits and diuels : but also to approoue of my owne action wrought at magnitton . orthodoxus . what meane you by common experience ? exorcistes . i do vnderstand thereby , such an experimented knowledge concerning these matters in question , as hath beene experienced in euerie age of the worlde , testified of old and yoong , and approoued directly by a generall consent . such an experience i am certeine i haue ; to confirme me in this my opinion . physiologus . maister orthodoxus : this point more especially respecteth my proper profession : and therefore ( if you thinke it any ease to your selfe ) do put ouer the prosecution thereof vnto me . orthodoxus . with verie good will. physiologus . come on then exorcistes , let vs heare the best argument you haue for this your opinion . exorcistes . there can be no better argument i hope then common experience . physiologus . indeed ( as you say ) experience , she is called the schoole-mistres of fooles ; and yet , she is not to bee accompted a foolish schoole-mistres ; but such a one rather , as ( when all other meanes faile ) is able to worke wisedome in the most foolish on earth . yea , she is such an approoued schoole-mistres : as , euen the wisest of all , must be subiect vnto . and therefore , if you haue her on your side ( as you saie ) you are not vnlike to preuaile . exorcistes . yes , i haue her verie sure . for the most in mahgnitton , and sundrie other besides , are euerie of them able to testifie ( in their owne experience ) an actuall possession in the yoong-man there : as also , in many others else where . physiologus . they are able to testifie thus much ( you say ) in their owne experience . the question is now , whether that their owne experience : be a true experience ? exorcistes . there needes no question to be made thereof . for the witnesses eftsoones did see the fellow in his fearefull fittes : they viewed his wallowings , his fomings , his rendings and tearings ; they beheld his senslesnesse , his bowings and bendings togither : they perceiued his many outrages , his swounings and dangerous falling in fires : they handled his stiffenes of limbes , his sundrie swellings , and the kitlings crawling vnder the couerlid as he lay in his bedde : they heard his roarings , his cryings , with many strange knocking 's , and the diuell eftsoones speaking verie hideously within him : briefly they smelt many sodaine and vnwoonted strong sauours , eftsoones very sweete , and sometimes more stinking then brimstone , with sondrie other verie sensible signes of actuall possession : yea , and all these verie sensibly in their owne experience . physiologus . these your supposed sensible signes , they are ( i confesse ) such sensible demonstrations as may fully suffice to conclude a common experience : if all were as commonly true , as they are commonly reported abroad . philologus . true sir ? why ( i assure you ) they are all extant in print in a very authenticall narration : and ( which more is ) in maister exorcistes his printed apologie . physiologus . i am easily drawen to beleeue your report : and , so much the rather , for that painters & poets do challenge a priuiledge to print what they please . howbeit , this is no good argument , they are all extant in printe : therefore they are all vndoubtedlie true . exorcistes . as you say sir. but these ( i assure you ) are all auouched for truths : and that also vpon the corporall oaths of sundrie discreete and honest deponents . physiologus . for truths as they tooke them at least : and so , neither their discretions , their honesties , nor oaths are any thing tainted , though happily they failed in substance . howbeit , many others ( not of the meaner , or simpler sort ) are otherwaies fully resolued . partly , in regard of the verie actions themselues : and partly in an especiall respect of satan , the supposed actor of them . for first , cōcerning the actions themselues . how strange soeuer in a seeming shew , they are no way so strange in truth , but that many things else ( as much , and more strange then they are in shew ) may ordinarily proceed from naturall experiments , and be admirably effected by actiue and ingenious persons : the practise whereof would seeme ( in these daies ) if not an actuall possession , yet a cosening tricke of some cogging companion at least . lycanthropus . i pray you discouer some fewe of those naturall experiments . physiologus . with verie good will. and , this i must tell you before , that , there is not a man in the world ( though neuer so little imbrued with philosophicall skill ) but he verie well knoweth , there be many hidden vertues of meere naturall things , and those also the howerly effectours of many admirable actions : which saide vertues if a man vnderstood well , and could skilfully apply them to his purpose pretended , he might vndoubtedly accomplish many vnwoonted experiments . yea , there be many maruels in nature , hitherto vnexperienced of any , and ( to vse plinie his words ) as yet wholy ouershadowed with natures maiestie : which the spirit of all spirits onely knoweth how , and when to implop at his pleasure . now then , if any man ( couertly practising the experiments of these naturall causes ) did apparantly accomplish like admirable matters , men would commonly account him a magitian , and verie hardly beleeue he could possibly effect those rare and strange feats , without the power and helpe of the diuel : whereas yet , they are onely meere natural actions , and produced wholy from meere naturall causes . of these naturall maruels hath aristotle penned downe a most perfit treatise : which notwithstanding , is ( by some ) ascribed to theophrastus . plinie also , he hath some such wonderfull matters in sundry of his workes , but verie many in his naturall historie : as may appeare plainely to such as exactly peruseth the same . besides this , proclus he also hath penned downe many , all tending directly to that selfesame purpose . yea , and which more is , augustine himselfe , albertus magnus , fracastorius , and ficinus also : they are none of them inferiour herein to any of the others before . to be briefe , there are verie many such matters dispersed throughout cardanus his bookes concerning the subtletie and varietie of things : which i will here briefly repeat out of plinie his works . pneumatomachus . doe so i hartily pray you : for , therein you shall accomplish vnto vs a singular pleasure . physiologus . i will spare for no paines , so far foorth especially as my memorie serues me : and therefore , hearken attentiuely to it . philologus . yes sir , be you sure you shall find vs attentiue athenians ; in hearing , and reporting strange newes . physiologus . well then , this first i must tell you , that very neere vnto harpasa , a towne in asia , there standeth an horrible craggy rock or torre , which a man may easily moue with a little touch of one of his fingers : whereas , if he set his whole body vnto that selfesame rock , he cannot possibly stirre it the breadth of an haire . againe , there are other two mountaines , very nerely adioining vnto the famous riuer called indus . the nature of one mountaine , is to draw iron vnto it : and of the other , by all meanes to reiect and put iron from it . in so much as if any man come on those mountaines with nailes in his shooes : he cannot ( with his said shooes ) be possibly pulled from the one , nor by any meanes stand on the other . againe , very nere vnto babilon , there floweth foorth from a rock , some certeine naturall matter called naphtha : being a chalkie clay , and of a slimy moist substance not vnlike vnto pitch . this said naphtha ( on which side soeuer a man shall behold it ) hath flames of fier ouerflowing the same : which cannot possibly be quenched but with aboundance of water , with vineger , with alome , or birdlime . againe , from nympheum , the famous promontory or mountaine of proconnesus , an iland in propontis : there floweth foorth from the middest of the rock , a flame which by the drops of raine is kindled , and set on fire . againe , in dodona a citie of greece , iupiter his well , when it is cold as ice , and hath vtterly extinguished the flaming firie faggots : if ( after those faggots be throughly quenched ) they be presently put into the well againe , it kindles them as fresh as before . yea , and in the cuntry illyrium , if clothes be there spred ouer a certeine coldwell : they are presently burned . againe , the admirable aetna , a certeine hill in sicily , now called gibello monte , conteining in circuite , twenty furlongs , enuironed with a banke of ashes the height of a wall , and hauing in the middle thereof , a round hill of the selfesame matter and colour , with two huge holes therein , fashioned like two cups : this hill is not ( for the strangenesse thereof ) inferiour to any of the rest . for , from out of those holes doe strangely arise , sometime sundry fearefull flames of fire : sometime a horrible smoake : and somtimes are fearefully blowen foorth from thence , very burning stones , in infinite numbers . moreouer , before the said flames of fier doe sensibly appeare , there is heard in the ground , a very terrible noice and roaring . and ( which is more to be merueiled ) when the smoke and fire is most aboundant and feruent : yet , round about the top of this hill , are alwaies seene snow , and hoary frosts . againe , the said pliny makes mention of a stone , called in the greeke toong adamas , and in english a diamond ; which can neither be broken with violence , nor burned with fier : and yet it may easily be softened and made pliable to any good purpose , by steeping the same in goats bloud a while , being warme . yea and ( which more is ) this diamond is in nature so opposite vnto a certeine stone called magnes , in english , the loadestone , as ( the same being laid nere to a needle ) it will not suffer the loadstone to draw the said needle vnto it : and being thrust hard to the loadstone , it forthwith apprehendeth , snatcheth vp , and carrieth the loadstone quite away with it . but , of all wonders vnder the sun , there is none ( in my seeming ) more admirable then the loadstone it selfe : were not the hidden operation thereof , so commonly experienced , and knowen as it is . for , that the same should draw iron vnto it , and , so directly dispose the very point of the marriners needle towards the south as it doth : which of the wisest philosophers could euer as yet find foorth the very true naturall reason , and cause thereof ? howbeit , the little fish echneis ( which is commonly called remora , of staying or hindring ) is of all others the woonder of woonders . for of this fish aristotle he writeth , and plinie reporteth from his proper experience , that the same ( being but halfe afoote long , and verie like to a snaile ) if she once but cleaue to the side of shippe ( though of verie great burden , and neuer so fleete vnder saile ) yet the said fish will so strongly restraine the force of that shippe , as she will compell her perforce , to stand still , notwithstanding the violence of winde or oare : and this with no labour at al , but only by cleauing vpon the side of the shippe , as was shewed before . hitherto plinie . lycanthropus . these i assure yon , are verie strange , and admirable actions in nature . physiologus . there are many others as strange as any of these , if we had time to report them . moreouer , besides these things which want reason , many men also themselues , haue euen naturallie effected such like admirable actions ; as verie fewe ( neuer seeing them done ) will either credit the actours themselues , or beleeue them at all , being soundly reported by others : although yet augustine he makes it verie euident by manie examples . philologus . report some fewe of those examples i pray you . physiologus . content . we haue heard ( saith augustine ) the natures of some certeine men , verie much vnlike to the nature of others , yea , and ( for strangenes ) euerie waies admirable : effecting with their owne proper bodies , such woonderfull actions , as none other might possiblie doe , and ( hearing onely thereof ) will hardly beleeue them . for there were some to be seene , who ( without stirring their heades at all ) could shake their own eares ; either one by it selfe alone , or both at once at their pleasure . againe , there were some others , who not moouing their head ( where their lockes especially grew ) would verie easily put downe their whole bush of haire to their forehead : and eftsoones recall it againe at their pleasure . there were some others againe , who , of such meats as they had eaten before ( those selfesame meats also , being incrediblie verie manie and diuers ) by often handling their stomacke , from thence woulde easily bring foorth vnconcoctod , what morsell they thought best at their pleasures . there were some others againe , who ( from the very bottome of their bellie , and that also without anie slouenly crackings behind ) woulde foorthwith procure so manie sundrie sounds at their pleasure : as a man would haue thought there had beene some singing within them . yea , and i also ( saith augustine ) haue seene in my proper experience ; a man that would sweate when he listed himselfe . and it is verie well knowne , that many can weepe when they please : and powre foorth aboundance of teares . yea and ( which more is ) there was a certeine priest in calamensis parish , who ( when seemed him good ) woulde depriue himselfe of all bodily sense , and lie flat on the grounde as if he were dead : insomuch , as when he was pinched , pricked , or pulled by the haire , he felt nothing at all , yea , and eftsoones also when the beholders did touch him with candle or fire , he perceiued no maner of griefe , neither could they ( for all that while ) discerne any breathing in him . thus farre augustine there . now then , from all the premisses , i may fitly enforce this one inference vpon exorcistes . namely , that if all these the precendent matters ( how admirable soeuer in shew ) yet were and might well be effected by nature herselfe , and onely by meere naturall meanes : why then should those your imagined marueiles wrought at mahgnitton ( for any their supposed strangenes whatsoeuer , it being also , so farre inferiour to manie of these ) be deemed for any such vnspeakeable woonders as could not possible be effected , but , by some supernaturall power of the diuell ? yea , and why should you vrge such vncerteine and doubtfull actions : to conclude a certeine experience ? exorcistes . nay sir , they were all i assure you , verie strange and vndoubted true actions . physiologus . but their strangenes whatsoeuer ( you see ) cannot certeinly conclude them for truthes ; sith many things more strange may be effected by nature herselfe , and by meere naturall meanes , as was shewed before . besides that , many more strange actions then any were done at mahgnitton : may , and do eftsoones accidentally arise from meere naturall diseases . namely , from disordered melancholie , from mania , from the epilepsie , from lunacie , from lycanthropie , from conuulsions , from the mother , from the menstruall obstructions , and sundrie other outragious infirmities . for , the animall parts being maruelouslie affected with some disordered phantasies arising onely vpon some falslie supposed sensible notions , and the minde being mightelie troubled by meanes of noysome fumes , blacke and grosse , vapouring vp to the braine like the soote of a chimney : they imagine themselues to be vexed eftsoones , of some hurtfull spirits , and doe strongly perswade themselues , that the diuell assaileth their mindes , and driueth them foorthwith into many absurd , inconuenient , foolish , and fantastical imaginations . and which more is , there be many most fearefull diseases which happen to maidens and widowes , of the passions of the wombe , or from the late fluxion of their naturall euacuations , or when they deferre their mariage to long , and then be sodenly bestowed in mariage : all these doe no lesse hurt and disquiet the poore patients minde , then if they were actually possessed of satan . and therefore , me thinke it is to to ridiculous , that men of sound iudgement will so soone be ouerswaied with any phantasticall conceipt : as that ( from the onely bare notions of a deceaueable sensitiue knowledge ) they should ( by these onely supposed strange actions ) imagine any actuall possession of satan : seeing the like admirable accidents , both may , and doe daily proceede from meere naturall diseases , without anie operation or power of the diuell . moreouer , some of those your supposed signes , now extant in print to prooue the pretended actuall possession of satan , they are ( in themselues ) so absurd , so supernaturall , and impossible : as they are of all wise men derided , and deemed no better then iuggling deuises , to deceiue the simpler sort . now then , if the greatest part of those your supposed signes , be adiudged vntrue , and concluded vnsound : whie may not the rest be deemed ( in like manner ) so deceitfull and false , as they deserue , and are woorthie no credite at all ? brieflie , if all those your suggested signes ( put lately in print by the parties themselues , to prooue the pretended possession of diuels ) must needes be canonized currant , and held as infallible oracles from apollo pythius at delphos : why then should we the rather beleeue our sauiour christ for any his miracles , or supernaturall operations : sith the yoong man at magnitton , did likewise ( for his part ) accomplish so manie extraordinarie and admirable actions , if that which is publisht in print , may possiblie be prooued a truth ? exorcistes . nay sir , the yoong man he wrought not those admirable actions , by any supernaturall power of his owne : but the diuell rather ( within him , and by him ) effected the same . are you fled to the essentiall and inherent possession of satan afresh ? i perceiue you are like to the hunted hare which seuddeth hither and thether , and standeth in feare at euerie squat . howbeit , as the vntruth of those your supposed signes of actuall possession is ferretted foorth in an especiall regard of the actions themselues : so surely the further vntruth of those your supposed signes shall now further appeere in an especiall respect of satan himselfe , whom you make the supposed actour of those your supposed actions : which is ( i assure you ) the other maine cause , why most wise men account all those the aforesaid suggested signes of actuall possession , but fine-witted forgeries , and meere cousoning conceites of cogging companions . namely , for that the verie diuell also himselfe ( whom you make the supposed actour of those your supposed actions , is vtterly vnable to accomplish any such actions as are impossible in nature , and incredible in all sound diuinitie . for first , ( concerning an impossibility in nature it selfe ) the diuel ( as hath beene declared , and you know it full wel ) he is but a finite creature him selfe : and therefore his power whatsoeuer , is so limitted and bounded vnto him , as the same may not possibly exceede the appointed territories of his determined nature . now then , if his power whatsoeuer , be paled about , and hemmed within the naturall compasse of his essentiall , and naturall being : how could he , either of him selfe , or by the yoong man at mahgnitton , in any possibility , effect so many absurd , supernaturall , and impossible actions , as in those bookes are blazed abroad ? and next ( for the impossibilitie also thereof in all sound diuinitie ) verie certeine i am , the diuell , he is no creatour of substances , no transformer of natures : nor no worker of myracles . first , that he is no creatour of substances , it is apparant in this : namely , for that iehouah alone is the creatour of all things . he onely it is who calleth those things which are not , as though they were . he bringeth light out of darknes , he is the author and father of all things : and therefore the glorie of creation belongeth onely to him . moreouer this ( in all reason ) is verie apparant , namely , that the nature of beginnings affecteth singularitie : insomuch as possibly he could not be singular , if he should communicate the power of creation , to any besides himselfe . now then , if spirits and diuels be accompted the creatours of substances , then must they ( in like manner ) beheld the quickners , and sustainers also thereof : and so ( by consequence ) be gods and iehouah , causing things to exist . which , how repugnāt it is to all sound diuinitie : may plainely appeare in sundrie scriptures . yea , this is flat opposite to the approoued testimonie of al the fathers . for , augustine , he flatly denieth spirits and diuels to be creators of the smalest creature on earth : yea , euen of a flea or a louse . damascene also , he accordeth thereto . yea , and augustine , he backeth this point by a second supply : affirming , that by whomsoeuer the glorious angels were made , by him also , the silie wormes were created . this then , may fully suffice , to conclude , the diuell , no creator of substances . now next , that he is no transformer of natures , it is verie apparant , in that he cannot possibly transforme his owne proper nature : no , not so much as in an outward appearance , as hath plainely beene prooued before . and as for working of miracles , he is as impotent therein , as in any of the rest : because he hath no supernaturall power to accomplish such matters . he may worke strange woonders , as simon magus hath done : but , he can effect no supernaturall , and miraculous actions : though god giue him leaue to shew his whole power . so then , the diuell ( you see ) he hath a double bridle put in his mouth : namely , the bounds of nature : and the will of god. by the one he is vnable : and by the other he may not doe more then the appointment of god. the premisses therefore considered , who seeth it not vtterly incredible in all sound diuinitie , that many of those your supposed actions could bee possibly effected of satan : in such sort at least , as in those your published pamphlets they are falsely reported . exorcistes . the diuell , he is able to accomplish great matters . physiologus . so much i confesse . and therefore ( for arguments sake ) be it by the way , supposed ( which may neuer be prooued ) that the diuel , either of himselfe , or by the yoong man at least , was throughly able , and did truely effect such supernaturall matters as are published in print : there is then no doubt but that he can doe them againe , and as oft as he please . for , if he be anie waies able : there is no doubt of his willingnes in working of mischiefe . that ( if he hath done them before at mahgnitton ) he is then able to doe them againe , my reason is this : namely , for that euerie art , or action , presupposeth alwaies an essentiall power in the artist , or actor himselfe . your apologie therefore , reporting ( as it doth ) for infallible truth , that the diuell ( in the yoongman at mahgnitton either did , or could possibly accomplish such impossible actions : you your selfe must be able to demonstrate by what possible meanes he might possibly effect them , which i verily supposse you cannot possibly doe . for this you may not be ignorant of , that , to euery action is required the faculty and ability of the agent ; the aptnesse of the patient or subiect : with a conuenient and possible application of true matter and forme . now then first for the diuel , the supposed agent of those your impossible actions ; he is not omnipotent , but an impotent , a finite and circumscriptible spirit : and his power whatsoeuer , it dependeth vpon the analogy and consonancy of his mind and body , if he had any at all . howbeit , with his mind he can doe no more but vnderstand and will , and with his body ( if he had any at all ) he could accomplish no more then the very bounds and ends of corporall sense would suffer , and the faculty of his nature extendeth vnto : and therefore his naturall power whatsoeuer , it cannot possibly stretch foorth it selfe to the powerfull effecting of any such supernaturall actions as doe infinitely surmount his naturall and finite faculty , his sense , his vnderstanding and will. so then , here wanteth ( you see ) first , the faculty and power of the efficient it selfe : for the possible effecting of those impossible actious wherewith you would mannage your pretended actuall possession . whereupon i infer , that , if no such supernaturall power at all may be prooued in the diuel his supposed possession : then , no such supernaturall actions ( in truth ) may possibly proceede from the same , notwithstanding any your printed reports . for , in all reason , there can be no greater vertue in the thing caused : then is in the cause it selfe , or in that which proceedes from the benefit of the cause . but you ( in your printed apology ) doe make the diuel his supposed actuall possession , the principall effi●ient cause of all such supernaturall actions as were ministerially effected ( you say ) by the yong man at mahgnitton : and therefore ( the said power being finite ) you cannot possibly conclude from thence , any such admirable matters as you would beare vs in hand . neither may you conscionably perswade vs to entertaine for sound truth , whatsoeuer you report concerning that point : especially , if we will credit our owne experience and sense vnabused , the rules of philosophy , and sound diuinity . now next for any aptnesse in the yoong man at mahgnitton whom ( in any wise ) you will haue the proper patient or subiect of those strang and impossible actions : how should there possibly be found in him any aptnesse or inclination at all , to any such supernaturall matters , he himselfe being but a meere naturall creature : consisting naturally of body and soule : endued onely with meere naturall faculties and circumscribed no dout with meere naturall bonds ? and therefore , you see it is vtterly impossible for him to haue any further aptnesse or inclination that way : then his naturall faculty extendeth vnto , and may possibly proceede from the very sway and reache of his owne proper nature . briefly , concerning some conuenient and possible application of true matter and forme , for the orderly effecting of those your supposed supernaturall actions : such a conuenient and possible application , is much more impossible then any of the rest . both , because no such true matter for those your supposed supernaturall actions , was euer preexisting in nature : and , for that also , the true forme it selfe , for a conuenient and possible application thereof , must needs be supernaturall , surmounting by much , the naturall power of the diuel . and so , ( by consequence ) those your printed reports , they are ( you see ) no sound demonstrations : to conclude vnto vs the certeine truth of such supposed supernaturall actions . exorcistes . why are you so loth to beleeue that , which so many beheld with their eies ? physiologus . because i see not how they should possibly behold that with their eies , which you would haue me beleeue with my hart : contrary to diuinity , to philosophy , to physick , to nature , to law , and to conscience . . for first , the working of miracles ( in all sound diuinity ) is ceased long since : neither was the diuel euer able to effect any miracle , whatsoeuer he pretended in outwarde appearance . . besides that , no one reason ( in all philosophie ) may possibly be yeelded : for the confirmation of a matter so impossible in reason . . againe , howsoeuer the yoong man was said to vse ointments in working his feates : yet , verie certeine i am , that no one physicall receipt may ( by arte ) be prescribed for the possible effecting of such impossible actions . . nether yet may a circumscribed nature , at any hand extend herselfe beyond her owne naturall bounds : to the admirable accomplishment of such supernaturall matters . . moreouer , because there is nothing possible in law , which in nature it selfe is absurd and impossible ; the iudge therefore ( notwithstanding any thing confessed before by the parties ) he is not to attend or regard whatsoeuer those partiall reporters haue published in print , or otherwaies reported to be done by the diuel at mahgnitton : but , he must strictly examine , and in equitie alowe rather of that thing which is substantially prooued to haue ( in deed and in truth ) by him beene effected , or which ( at the least ) might naturally and possiblie fall within the full power of the agent to do . . lastly , whatsoeuer the yoong-man may haplie report concerning the supposed accomplishment of any such supernaturall actions by himselfe , or the diuell : he is not ( in conscience ) to be beleeued therein , whether his iudgement be sound or vnsound , i mean , whether he be wel , or but wild in his wits . for first , be it supposed the man were sound in his iudgement , yea , and so well in his wits , as possiblie he might be : yet were there no conscience at all , to credite a cousoning companion , so vnconscionablie auouching such incredible actions . but if ( as may rather be deemed ) he was someway intoxicated , or not well in his wittes when he reported such matters abroad : then tell me what conscience , or what wisdome it were , to credite for infallible truth , the crazie confession of a crazie weake braine , in matters especially so absurd , and so opposite to the orderly course of nature ? for , this i take to be lawe ; namely , that when the errour of iudgement , or the blindnes of will dependeth vpon some secret disease , or naturall infirmitie : the mens actions then ( in such kind of cases ) are in all tender compassion to be carefully pitied , but their confessions at no band , to be conscionablie credited . because ( the minde it selfe being destitute of reason ) the will ( in such a case ) could yeeld no sound consent to the action : neither could any crime be committed without a consent , nor iniurie effected but with a minde to do wrong . yea , & ( which more is ) be it supposed the yoon gman at mahgnitton should verie solemnly confesse , he had indeed a resolute purpose to haue effected some such supernaturall actions as are ( by your selfe ) reported in print : yet , for that such a purpose retained in minde ( al the while it is vneffected ) doth nothing at all to the publike or priuate hurt of any , that selfesame intended purpose may not iustly be esteemed as an offensiue action in lawe . much lesse then , is an impossible purpose of a crazie weake braine , to be conscionablie credited , how confidently soeuer the same be reported : because , a sound minde , purposeth nothing but what is possible . lycanthropus . why hold you manie of those reported matters ; impossible for satan to do ? physiologus . because , if diuels may possiblie bring such impossible matters to passe at their pleasure : then may they also be causes , or impediments to the ordinarie course of al other naturall actions and ordinances appointed by god. namely , they may then cause it to hold vp , when it should raine , and to raine , when it should hold vp : they may then cause midnight at noon-day , and noone-daie at midnight : yea , and by that meanes , the diuine power it selfe , should ( after a sori ) become serutle to the will of a diuell : so as we should neither eate , nor drinke , but by the diuell his permission . howbe●t , to presse you a little , with one onely instance of many . this i must tell you , that ( whatsoeuer some men imagine concerning the diuell his supposed power , for the raising of showers and tempestuous stormes ) it is the lord god alone who giueth vs raine in due season . for , when by the power of the sunne and force of the windes , some certeine exhalations are drawen and lifted vp from the earth , into the middle region of the aire : the coldnes of the aire there , doth so congeale and thicken those saide exhalations , as foorthwith they become cloudes : which cloudes being eftsoones ( by the heate of the sunne dissolued ; & by the force of the winds dispersed ) are turned straightwaies , into either raine or hayle : into raine especially , if by the way , those drops be not frozen , and so turned to hayle . these circumst●nces conferred with the whole course of the scriptures : it cannot possiblie be brought within the power of a diuell , to procure either raine or faire weather . now then , if there be no possible power in a diuell , to raise vp and procure a tempest of raine , which doth seeme to our sense , the most accident all matter vnder the heauens : then surely , much lesse is he able by himselfe or his substitute , to accōplish any of those impossible actions which your selues haue so confidently reported abroad . and so by consequence , all those your sensible demonstrations hitherto declared : are verie insufficient to conclude vnto vs anie such approoued or common experience . exorcistes . sir , notwithstanding these your philosophicall proceedings , the matters which fell foorth at mahgnitton ( euen in an approoued experience of all the beholders ) were verie apparant signes of an actuall possession . physiologus . well sir ? how triflingly soeuer you trauers the matter , these my philosophicall proceedings ( for any thing hitherto heard ) might fullie suffice to put your fantasticall fooleries to a perpetuall non-sute : were you not like to the rauenous ferret , which rendeth in peeces whatsoeuer poore rabbet doth come in her reach . and therefore it shall not be amisse to cope vp your lips a little , by taking foorthwith so strict a course as you shall neuer be able to contradict with all your skill : which may in this sort be verie fitly effected . namely , first , by searching foorth soundly , the verie true nature of those things that were done at mahgnitton : and then next , by laying downe some certeine rule of right iudgement , to examine them by . lycanthropus . proceed in that course i beseech you . physiologus . with very good wil ▪ first therefore , concerning the things , themselues , it may not in reason bee denied , but that vndoubtedly , they were things either naturall : or not naturall at least . things naturall , i account all those seuerall matters to be , whatsoeuer , which god hath essentially enabled vnto the orderly accomplishment of that selfesame ende whereunto he created them first : it being withall , verie naturall and consequent in the things themselues . and of this sort , i esteeme all matters and actions whatsoeuer ; which be naturally consonant and concludent to the orderly course of nature . now sir , if your matters at mahgnitton were al vndoubtedly such , then , either all men in like sort , are naturally tainted with satan his actuall possession , because all men in their naturall actions , doe equally obserue the like naturall course either more or lesse : and so , the whole world besides , which haue hetherto wanted your helpe of prayer and fasting , should wholly remaine in satan his actuall possession . or ( on the other side ) if all men in like sort , be not naturally possessed , then , neither the yoong-man himselfe ( remaining with them , in one and the selfesame naturall condition ) was possessed at all : and so by consequence , you haue kept at mahgnitton , a greater coyle about nothing , then the grecians euer kept at the conquest of troy. exorcistes . nay sir , the matters at mahgnitton : were rather , things not naturall . physiologus . are you fled so soone , from things naturall : to things not naturall ? well ; goe to then . things not naturall , i reckon all those matters or actions whatsoeuer , which haue naturally in themselues , no naturall abilitie for the orderly accomplishment of nature her orderly determined courses : neither yet , of , or in their owne selues are naturall and consequent to any such naturall purpose or ende . and these not naturall things , are vndoubtedly , such as bee directly , either against nature , or besides nature , or aboue nature at least . things directly against nature , are all those accidentall occurrents which do altogether withstand those essentiall properties , this inbred facultie , yea , and that verie naturall disposition of the things themselues ( which by the operation of god ) were naturally engraffed in euerie of them : and which more is , doth violently destroy , & euen vtterly annihilate the proper essence , or essentiall being of all those naturall things whatsoeuer . of this sort are hanging , killing , poysoning , strangling , and death also it selfe . now then , your matters at mahgnitton , they may not iustly be concluded for things of this kinde ; both because the yoong-man himselfe is yet liuing and lustie ; and for that , no one of those your supposed supernaturall actions , were in themselues either deadly or mortall . . to proceed . . things directly besides nature , are all those vnnaturall declining courses of nature , which , notwithstanding they do not totally and wholy withstand the orderly force and operation of nature ; yet doe they hinder it much : and ( by either adding thereunto , or by subtracting therefro ) doe mightily forestall the verie true naturall courses thereof . as for example , when ( ouer and besides the orderly parts of nature ) a man hath two heads , two noses , and fower hands ; or , but one eie , one arme , one legge , and such like . all these , with many other such vnnaturall accidents , are things directly besides nature : whereof sundrie approoued writers ( especially hierom himselfe , and nicephorus also ) haue written at large in their seuerall discourses . now sir , you may not , and which more is , you dare not ( without blushing ) affirme , that any of your matters at mahgnitton , were ( indeed , and in truth ) any such monstrous , or vnnatural occurrents : and therefore , from thence you cannot possibly conclude any actuall possession at all . or if notwithstanding , you will impudently affirme , that those your said matters were vndoubtedly some of them such monstrous occurrents , and thereupon inferre an actuall possession ; it must necessarily follow , that either the yoong-man at mahgnitton was not possessed at all ; or else , that onely the monstrous persons are actually possessed , which were a verie absurd and monstrous opinion . . briefly , the things directly aboue nature , are al those matters & actions whatsoeuer , which ( beyond their owne natural force , and rather in , then by the verie things themselues ) are estsoones effected : although yet , not by any order and facultie of nature , but by an extraordinarie , and supernaturall power of god. as , to make yron swim , fire to freese , water to burne , the dead to returne to life , and such like . now sir , if you dare flatly affirme that your maters at mahgnitton , were things vndoubtedly of this selfesame kinde : then must you , not only verie necessarily auouch some supernaturall power in the diuell and yoong-man possessed , for the admirable effecting of all those your supposed supernaturall actions : but ( which more is ) you must verie confidently conclude , that , such an admirable dispossessing of the yoong-man possest at mahgnitton , was vndoubtedly , the miracle of miracles . exorcistes . make of it , a miracle , a monster , or , what pleaseth your selfe : possessed i am certaine he was . physiologus . possessed you are certaine he was : and yet cannot certainly shew in what sort . howbeit , hauing hitherto searched foorth soundly the verie nature of the things themselues , and finding them in effect to be things neither naturall , nor not naturall , and so by consequence , but meere delusions : let vs notwithstanding , imagine them all for such as you say , and therefore now here in like manner , lay downe some certaine rule of right iudgement , to examine them by . lycanthropus . i pray you doe so . physiologus . content . the rule of right iudgement , is some certaine direction , leuell , or square , whereby is declared vnto vs , both what is true , and what is false : and for which onely respect , it is also verie fitly termed the rule of truth . moreouer , this selfesame rule of truth , is either naturall : or supernaturall . the naturall rule of truth , is that naturall direction , which nature herselfe doth truely declare ; and verie sufficiently affoorde vnto vs. and this selfesame natural rule of truth is also twofold ; namely , either some naturall principles , or vniuersall experience . the naturall principles , are some certeine generall notions , or vniuersall directions , verie naturally engrafted and knowen vnto men by nature it selfe : and which also are so necessarilie , so certeinly , and so vnchangeablie true , as whosoeuer shall dare to call them in doubt , he may iustly be termed a mad-man , or foole . and these naturall principles also , are , either theoricall : or practicall . the theoricall principles , are all such speculatiue demonstrations , as doe certeinly direct and guide the iudgement , in a true vnderstanding & knowledge of things . as for example , twise two , are fowre . againe , there is one onely truth . againe , the whole is greater then any part thereof . againe , the cause is not after the effect . againe , there is one onely naturall motion of a simple bodie , and so foorth . the practicall principles are such certeine and infallible grounds of truth , as do certeinly direct and gouerne the manners of men . as for example , god is to be serued . men may not be hurt . honest things are to be done . falshood is to be fledde , and so foorth . now then this naturall rule , i meane these natural principles ( whether theoricall , or practicall ) they can be no competent iudges to examine and trie foorth the truth of those your supposed maruels wrought at mahgnitton . first , because this selfesame rule ( being onely but naturall , in what kinde soeuer ) cannot possiblie extend foorth it selfe to the full compasse and reach of those your admirable actions : manie of them especially being so absurd as they are , so supernaturall , and euerie way so impossible in nature . secondly , for that manie wise men in the world ( no lesse wise then your selfe , yea , and as sufficientlie qualified with those selfesame naturall principles whatsoeuer ) are of a farre different iudgement to yours : and therefore ( by force of this rule ) you cannot possiblie put downe vnto vs any such infallible and certeine conclusions , as may possiblie perswade an actuall possession . and thus much brieflie , for that first rule of truth , which ariseth onely from meere naturall principles . lycanthropus . shew vs in like sort ( i beseech you ) that other infallible rule of truth , which proceedeth from vniuersall experience . physiologus . with verie good will. and , because , this is that verie loadstone it selfe whereunto exorcistes attendeth for his special directions in those supernaturall accidents : i will therefore , first vnfold the thing it selfe , and then next , discouer the sundrie degrees thereof . pneumatomachus . a verie excellent order ; i praie you proceede . physiologus . content . first then for the thing it selfe , the same is called in the hebrew toong cheker , that is , a diligent scrutinie , inuestigation , inuention , inquisition , or searching out of a thing to the bottome . it commeth of the radicall worde chakar , which signifieth to make diligent inquirie for a thing to the bottome , to make a profound inquisition , to gage , verie deepely into , and to search downe , to the first fountaine it selfe . in the greeke toong it is called emporia : that is , an experience , skil , specialty or proofe . in the latin● toong experientia : that is , an experiment , a due triall , a patterne or president . and , in our english toong , we commonly call it a common vse , example , or practise . now then , all these the aforesaid etymologies ( so fitly consorting in one ) as they doe liuely portend at a blush , a ●erie admirable , and most certeine demonstratiue rule : so doe they teach vs withall , that vniuersall experience , is a perpetuall vse of things , wherein al men of sound iudgement ( howsoeuer seuered by times , and places ) do by due experiments prooue and knowe , that they haue euermore receiued one and the selfesame thing , after one and the selfesame maner . and that therefore , it is called a catholike , or common experience . as for example , fire is hot : life is one thing : and death is another : wine and pepper , haue an inflaming facultie : snowe is white : the heauens are mooued circulerly , and so foorth . lycanthropus . let this suffice for the thing it selfe : and now , shew vs in like sort , the sundrie degrees thereof . physiologus . the sundrie degrees of an vniuersal experience , are those seueral proceedings : . wherein shee groweth from steppe to steppe , to her full perfection . and these selfesame degrees are fower : namely , aisthesis , hystoria , epagoge , emporia . . aisthesis , is the first degree of vniuersall experience , when as by sense ( i meane , by seeing , hearing , smelling , tasting & handling : ) there is something verie sensiblie perceiued . and , this falleth effectually foorth in all things ; either obiected to sense , or propounded by example . . historia is the second degree of experience : when as from the obiected sensible notions , or propounded examples , we do constitute an obseruation or rule . for , from one , or a few examples : wee may fitly gather a rule . . epagoge , is the third degree of vniuersal experience : when as by an orderlie induction we collect and bring in verie many examples , and those also , verie fitly according with the former constituted rule . . briefly emporia , is the last degree of vniuersal experiēce : when as we doe certeinly finde by like perpetuall experiments , that all the examples propounded vnto vs , are after one and the selfesame maner , and do fully consort themselues , to the former determined rule . thus then , you may plainly perceiue , that sense , obseruation , induction , and the like perpetuall experience : do fully constitute a second infallible naturall rule , for the orderly examining and trying foorth of truthes . howbeit , neither may this selfesame naturall , or experimentall rule : in any sort be enforced to serue exorcistes his turne . because , it in no wise accordeth with his supposed actuall possession ; or with any the admirable actions arising from thence : whether we respect the verie rule it selfe , or the seuerall degrees thereof . for first , concerning the verie rule it selfe . there were then , and are now many wise and sensible persons besides your selues : some of them seuered by time and place , and many of them conuersing among you , euen then and there , where your supposed actuall possession was actually effected , or practised . who do all of them flatly affirme , that , they ( for their owne parts ) neither then , nor at any time since had any such experimented trials , or approoued experiments of such an actuall possession , as your selues haue published in print : and therefore , the experience which you flee vnto now for your refuge , is no catholike or vniuersall experience . besides all this , let the matters themselues be yet further examined and tried foorth fully by the seuerall degrees of the vniuersall experience propounded before : and then tell me , how this selfesame experimentall rule , and the actions that are to be ruled thereby , may possibly accord in one . for first , concerning sense , how is it possible that any sensible experience ( as it were step by step ) should directly proceed from the sensitiue knowledge , to the memory it selfe , seeing all the obiects of sense ( arising especially from any your supposed supernaturall actions ) were none other thing else , but deceiueable obiects and crafty conueiances : and therefore , could not possibly aford true naturall notions , towards the timely effecting of a vniuersall experience ? and next for obseruation , how is it possible that any infallible rule for the triall of truthes : should bee sensibly and soundly collected from such insensible notions , and vnsound examples ? againe , concerning induction , where , or from whence should we possibly collect any other examples , which may , or can possibly accord with this supposed example of yours : for the further confirmation of the former infallible rule , constituted ( as before ) vpon sensuall experiments , and sound examples ? moreouer , where is that perpetuall consenting experience , wherein all men of sound iudgement whatsoeuer , haue truely found foorth by like perpetuall experiments from time to time : that , this one , with all other the approoued examples of actuall possession , doe mutually concurre after one and the felfesame manner , and fully accord in euery point ? now then , sith the vniuersall experience wee speake of doth not ( so much as in outward appearance ) hold any agreement at all , either , with your pretended actuall possession , or with any the supposed actions thereof : you cannot ( in any proportion of reason ) either conscionably auouch , or consequently conclude from thence , any approoued experience , to try foorth the truth of your matters . yea , and this i say more , that , if the experience wee speake of heere , and your actuall possession with the supposed actions there at mahgnitton , did so fully accord , and so iustly iumpe together in all outward appearance , as the one might not possibly be discerned from the other : yet could you not gather from thence , such a certeine rule of right iudgement , as might ( for the purpose in hand ) be able to serue your turne to the full . because , that your pretended actuall possession , and the supposed actions arising from thence , are ( many of them ) supernaturall , absurd , and impossible : whereupon , this experimentall or vniuersall experience being ( you may see , when it is at the best ) but a meere naturall rule ) it cannot possibly compasse and square foorth vnto vs , the certeine truth of those your supernaturall actions . and therefore , it is vtterly in vaine for your selfe , to rest as you do : vpon vniuersall experience for triall thereof . exorcistes . nay sir , i rest not at all , vpon any such an experience as proceedeth onely from meere naturall rules : but , vpon a spirituall experience rather , arising directly from the confirmed canons , and infallible rules of the word . physiologus . your manner of disputing , is very like ( i perceiue ) to a maultmilne horse his manner of drawing . for he ( being blindfolded before he be put in his geares ) knoweth none other , but that he goeth directly forewards : when notwithstanding , he keepeth onely a circuler motion : so surely , your selfe ( beeing horribly hood-winked herein with the palpable maske , of a mischeiuous selfe-conceite ) you do verely suppose , that ( in this your giddie course of disputing ) you goe directly an end , when you follow eftsoones the wild-goose chase : one while fleeing from scripture to common experience , and ( beeing soone weary of your part that way ) another while retiring from common experience to the scriptures againe , as one that wotteth not well , in what place to fasten his foote . but , go to man , stick fast to the infallible rule of the scriptures , and cleaue close to the confirmed canons thereof : for , howsoeuer these naturall rules ( laied foorth by my self ) may not possibly be made pliable to the very point of your purpose in hand : the sacred scriptures , they are those supernaturall rules , whereunto ( by orthodoxus his helpe ) your supposed supernaturall actions ( beeing soundly currant ) may well be made sutable , and sorting in euery respect . if therefore your said actions may possibly endure the hammering and triall of scripture : i warrant you i , they will all bee cannozed currant . exorcistes . yes sir , our matters ( i assure you ) they are very well able to endure the fier and forge of the word : yea , and to be throughly ballanced with the holy waights of the sanctuary . for , the actuall possession we plead for , not onely accordeth in euery condition , with the actuall possessions expressed at large in the scriptures : but which more is , the same is a perpetuall infirmity eftsoones falling foorth among men , as was shewed before . and therefore , there is no question at all concerning the certeine truth thereof . orthodoxus . i perceiue you haue hardned your forehead against the infallible truth of the lord , for , physiologus hauing before ( by naturall philosophy ) very sufficiently shewed the apparant disparison betweene your pretended actuall possession , and the approued actuall possessions exprest in the scriptures , and which more is , my selfe also hauing eftsoones ( by the sacred canons and rules of the word ) very fully confuted your idle conceite , concerning the falsly supposed perpetuity of actuall possessions : you notwithstanding ( beeing vtterly vnable to make any sound reply vnto either of both , euen by a pittifull begging of that which you cannot possibly prooue ) doe now afresh , very impudently insist vpon the controuersed question it selfe , without , either probability of reason , or shew of sense . exorcistes . yes sir , the perpetuity of actuall possession , is very apparant in the sacred scriptures . orthodoxus . i doubt not then , but that you would more fully haue made knowen that selfesame apparancy long ere now . but , go to , be it so as you say . the perpetuity thereof will then appeare vnto vs , either , by some canon , or counsel at least conteined in the scriptures : which ( i verely beleeue ) you will neuer be able to shew . for , first , the apostle paul , he tels the ephesians ( with an appeale to their conscience ) that , he hath shewed them the whole councel of god that is , so much of gods counsel as may any waies concerne the sauing or killing of soules . but , in all his authenticall epistles , he giues neither canon , nor counsell concerning the perpetuity of actuall possessions : therefore , the perpetuity of actuall possessions , is no such part of gods counsell , as may any waies concerne the sauing , or killing of soules . if yea , then was not the apostle himselfe set free from their bloud in concealing it from them : for , in none of his canonicall epistles hath he discouered the same . if no , then the perpetuitie of actuall possession is no part of gods counsell concerning the sauing or killing of soules : because the same cannot possibly be prooued from any of the apostles authenticall writings . for , the apostle no doubt , if he had euer entended to put downe a canon concerning the perpetuitie of actuall possession , then had he verie fit occasion therefore , in all , or some one of his epistles to timothie and titus : where he purposely handles all ministeriall functions , and precisely puts downe all ecclesiasticall constitutions and orders concerning church discipline . but , in no one of those his authenticall epistles , is there any one canon at all apparant , which may tend in shew , to any such purpose : and therefore , the perpetuitie of actuall possession , is no such part of gods counsell , as may in any sort concerne the sauing or killing of soules . and as no one canon : so , neither hath the apostle himselfe ( in any his canonicall writings ) giuen any one counsell at all , concerning such matters . no , not euen there , where he purposely entreats of the full power of the diuell : and had iust occasion ( if euer ) to haue giuen some aduise at the least , concerning the same . especially , there where he calleth the prince of the ayre , that selfesame spirit , which euen now effectually worketh in the children of disobedience . also euen there especially , where he affirmeth , all those the disobedient ones , to be strongly ensnared , and fearfully captiuated of the diuell at his pleasure . in these two places ( you see ) he purposely entreateth of the power of the diuell whatsoeuer . but , in neither of those places , the apostle doth giue any one counsell at all concerning the perpetuitie of actuall possession : therefore , the same is no part of gods counsell , which may any way concerne the sauing , or killing of soules . exorcistes . why sir ? euen in those places of scripture which your selfe now reciteth , the apostle saith plainly , that the diuell worketh effectually in the disobedient sort : and that those disobedient ones , are ensnared and captiuated of the diuell at his pleasure . these wordes , if they import not a counsell : yet are they a watch-word at least concerning such matters . for what imploy those words else i beseech you : but an actuall possession . orthodoxus . they imploy an actuall power in the diuell : but no actuall possession at all . for else , either must all persons whatsoeuer , be actually possessed of satan , because , ( before regeneration ) it is the naturall condition of all men , yea , euen of the apostles themselues , to be vnder his power : or you must necessarily conclude at the least , that onely the vnregenerate , and reprobate people are actually possessed of satan , for that the apostle in those places entreateth onely of such . and so ( by consequence ) the yoong-youth at notrub ; he was not actually possessed at all , because euerie man else , and euen you your owne selues do generally repute him , a religious , a godly , and a gracious youth . moreouer , euen in that selfe same epistle where the apostle aduiseth the whole church at ephesus to be euerie way carefull in furnishing themselues with the compleate armour of god , for the better enabling of them against all the assaults of the diuell , and the speedier quenching of all his fierie darts , he giues them notwithstanding , no counsell at all for vsing of that their saide spirituall armour against any your supposed actuall possessions : and therefore the perpetuitie of actuall possession , was no part of gods counsell , that might any way concerne the sauing , or killing of soules . if yea , then the apostle himselfe , he hath not so sufficiently , and so fully instructed his christian soldiours concerning an absolute vse of that their spirituall armour , as in equitie and conscience he ought ; and thereupon he is not free from their bloud . if no , then ( without question ) a plaine nullitie of actuall possession , now in these daies of the gospel , is ( by the apostle his purposed silence therein ) very apparantly euident . besides that , the apostle peter , stirring vp ( in like ●ort ) the scattered christians vnto a continuall and watchfull regard against all the dangerous vagaries the lion-like rampings , and greedie deuourings of satan : he maketh no mention at all of any their watchings and wardings against your supposed perpetuitie of actuall possessions . as also our sauiour christ ( admonishing peter , and the other apostles , of satan his inexorable desire to winow and sift them like wheate ) he speaketh no one word of any the extraordinarie power of the diuell , for actuall possessions . whereas paul , peter , and our sauiour himselfe , had euerie of them ( in those the forenamed places ) verie iust occasion to haue written thereof . yea , and some of them also ( in some of those places at least ) woulde purposely haue handled your supposed actuall possession of diuels to the full : if so be the supposed continuance thereof had beene vndoubtedly determined in the secret counsell of god. but no one of them all ( in those the forenamed places , or any where else ) doe so much as once mention the same : and therefore the perpetuitie of actual possession ; is no such part of gods counsell as may any waie concerne the sauing or killing of soules . exorcistes . though the perpetuitie of actuall possessions be not plainely expressed : yet , why may not the same be couertly implied in some part of the scriptures ? orthodoxus . because , this your supposed ( may be ) cannot certeinly conclude from thence , any such supposed implication at all : and i argue further against you thus . if the perpetuitie of actual pssession , be , either expreslie , or implicatiuely conteined in the worde , then also , the miraculous faith ( for suppressing such actuall possession ) is either expresly or implicatiuely contained in the word : but the latter is vndoubtedly false , and therefore also the first . exorcistes . why may not the miraculous faith be auouched perpetuall ? orthodoxus . because the same was but temporarie , and had onely her powerfull continuance , so farre foorth as seemed good to the lord , for an extraordinarie sealing vp and confirming of the word with miracles folowing . but that vse hath vndoubtedly ceased long since : and therefore also the miraculous faith ( attending such temporarie vse ) is vndoubtedly ceased . howbeit , of this more at large , when wee come to handle the meanes of subduing the extraordinarie power of the diuell . in the meane time , i argue the matter against you thus . all true christian churches , and the soundest diuines in our daies , doe generallie conclude a finall discontinuance of the miraculous faith , in these daies of the gospell : and therefore ( by consequence ) the vndoubted determination of the diuell his extraordinarie power of actuall possession . exorcistes . do you then , verie confidently denie all power to the diuell : in these daies of the gospell ? orthodoxus . i onely impugne his supposed extraordinarie power , for the perpetuitie of actuall possession : i denie not his power of obsession at all . exorcistes . why ? what vnderstand you , by his power of obsession ? orthodoxus . this question ( i assure you ) is verie fitly propounded for hauing hitherto handled at large , the diuell his power of actuall possession : it remaineth now , to entreate a little of his power of obsession : wherein we need not to be tedious : the same being apparantly euident : and generally confessed of all men . now therefore , by the diuell his power of obsession : i do heere vnderstand , some certeine predeterminate abilitie , facultie , or inclination of his spirituall nature , for the more powerfull enabling of his restlesse endeuours , and insatiable desires to worke our daily destruction : wherein he eftsoones assaulteth , circumuenteth , encloseth , inuironeth & besiegeth the seruants of god a fresh , with a purposed mind to deuoure them quite , were they not very mightilie protected by an inuincible power of the lord. and this his said power of obsession , consisteth especially , either in an outward assaulting and vexing : or in an inward suggesting and tempting at least . lycanthropus . what meane you by an outward assaulting and vexing ? orthodoxus . i vnderstand thereby , all those their externall allurements , incumbrances , molestations , and griefes whatsoeuer ; wherewith the whole nature of man is wonderfully distressed , disquieted , and vexed . partly by worldly auctoritie , examples , promises , compulsions , profites , pleasures , and so foorth : and partlie by fleshly affections , inclinations , dispositions , delights , attempts , and carnall practises whatsoeuer they be . philologus . and what meane you by inward suggestings and temptings ? orthodoxus . i vnderstand thereby , all those the internall allurements of satan whatsoeuer , wherewith he endeuoureth to drawe mens mindes from their dutifull obedience to god : by daring or thrusting into them , all trecherous and diuelish deuises , yea , and by kindling within them , all vngodly motions , affections , lustes , and desires . nowe , for the speedie effecting hereof , the diuels they become lying spirits in the mouthes of false prophets : they worke lying woonders , in all deceaueablenes of vnrighteousnes : they buffet mens minds with fearefull tentations : they endeuour , to fif●e and winow their soules , as men winow wheate : they make men vncleane , and replenish their hartes with filthie pollutions , that thereby they might draw them into open dissimulation with the holy ghost : they vexe and torment men within and without : yea , & ( which more is ) they so dangerously ●ncumber mens iudgements , through the law of their members , rebelling against the law of their mindes , as eftsoones they enforce them to distrust their happie deliuerance , yea , and to desire their present dissolution , to be presently with christ himselfe . loe , thus much in effect : for the diuel his power of obsession . lycanthropus . this sir ( i assure yon ) is a woonderfull power : and such as should foorthwith awaken our harts to a continuall watchfulnes . but , tell vs further i pray you , by what meanes the diuell especially effecteth these matters ? orthodoxus . although the diuel hath vndoubtedly innumerable meanes to accomplish his villanies : yet surely , the most principall , for the timely effecting of his power of obsession : is an holding men fast in the ignorance of god. that so , all the while they doe carelesly continue in darkenes , and sit still in the shadow of death : the diuell might assault them eftsoones at his pleasure , and come vpon them at vnawares , to accomplish in them his mischieuous purposes . neither is this holding of men in palpable ignorance , impossible for satan ( by the permission of god ) to effect . because the diuell himselfe being the god of this world ( and therefore , of an admirable power ) be both can , and doth purposely blindfold the minds of all infidels : least at any time , the light of the glorious gospel of christ ( the image of god ) should shine foorth vnto them . that ( hauing so insnared and captiuated the men at his pleasure ) they might from thencefoorth , walke on in vanitie of their mindes . and ( which more is ) that their vnderstanding ( by this meanes ) being darkened , they might ( through their owne ignorance , and hardnes of hart ( become aliants & strangers from the life of god : and ( being past feeling ) might foorthwith giue ouer themselues vnto wantonnes , to worke all manner of vncleannes , yea , euen with insatiable , and greedie affections . exorcistes . wel sir. and how is it possible the diuel should accomplish these fearefull effects in any mans mind , but by an actuall possession at least ? orthodoxus . yes , the diuell he wel may , and doth easily effect all these , with many other like fearefull effects ; onely , by an actuall power , without any actuall possession at all . and this especially , by depriuing the world of that eternall word of life ; which was giuen to enlighten mens soules . he depriues the world of the word of life , either , by holding it altogether from them : or otherwise , by hindring the effectuall working power thereof at the least . he holds the word altogether from men , by forestalling and hindering the timely establishment of faithfull preachers in euerie place . againe , if he cannot possibly intercept the preachers establishment , then he endeuors eftsoones to hinder ( at least ) the affectuall working power of the word , being preached powerfully among them . and this also , either by working effectually vpon the hearers infirmities , namely , vpon their naturall blindnes , dumbenes , deafenes , as also by making their eares without hearing : or , otherwaies , by practizing all possible resistance against the powerfull preaching , and preachers themselues . howbeit , this his resistance against the power of the word , and preachers thereof : is not alwaies effected after one and the selfesame manner . for , sometimes he vseth an inward : and sometimes an outward resistance . by inward resistance , he laboureth chiefely , either to make the holy word it selfe , vnfit for mens mindes : and this , sometimes by stealing the word from out of their harts : sometimes by corrupting the puritie of the word it selfe , through a confused mixture of his cockell and darnell : sometimes , by peruerting the true purpose and sense of the scripture it selfe : and sometimes also , by calling in question the certaintie and truth of the word . or if ( notwithstanding these the aforesaid meanes ) he cannot possibly make the holy word vnfit for mens mindes : then he taketh a quite contrarie course , and endeuoureth to make mens mindes ( at least ) vnfit for the word . and this , partly , by entring effectually into their harts , and so , filling them full of all iniquitie : partly by circumuenting their harts so violently , as no preaching at all , may po●●ibly penetrate , or pearce thorough the same : partly , by prophaning their harts with the filthie pollutions of profits and pleasures : and partly also , by insnaring and captiuating their harts so powerfully , as they may not possibly be brought to acknowledge the truth . and this in effect , for his inward resistance . his outward resistance against the power of the word , and preachers thereof : is partly by faire meanes , and partly by foule meanes . by faire meanes first . and this especially , by making some outward faire shew , concerning the holy religion professed : or otherwaies , by fawning vpon the professors themselues , with an holy pretence of wishing their good . by fowle meanes also , he withstands the power of the word , and preachers thereof . and this especially , either by sifting and winnowing the professours thereof , as was shewed before : or , by entangling and intrapping them by some manner of meanes : or by a iudas-like , and trecherous betraying of their persons & states : or ; by procuring fiery trials , persecutions , and troubles against them or , by committing the professours themselues vnto prison : or lastly , by an outragious tortoring , racking , tormenting and killing of their bodies outright . loe , these ( in effect ) are the most principall meanes , whereby satan effecteth his power of obsession : without any actuall possession at all . exorcistes . good sir ? i beseech you beware what you doe . and so much the rather , because , this your absolute deniall of actuall possessions ; will open a wide doore vnto atheisme , and loozen the reines of our vnruly affections , to an irreligious , licentious , and dissolute carriage . for , let men but once heare they are free from all bodily danger of diuels : and what will they not foorthwith aduenture . orthodoxus . nay rather , this your obstinate auouching of actuall possession , it the verie high way vnto atheisme , to an irreligious behauiour , and all carnall securitie . for , by making men verie idlely to gaze ( as they do ) at an imagined actuall possession of diuels , when no such matter ( in deed and in truth ) may soundly be prooued : what doe you else ( in effect ) but lull the whole world fast a sleepe in the cradell of carnall securitie ? yea , and ( which more is ) by this meanes you make men forgetfull and carelesse of satan his pernicious power of obsession : wherein lieth couertly enfolded , a very pestilent poyson , and most deadly confection for bodie and soule . neither may you more fitly pleasure the diuell , nor more fully make him beholding vnto you in any thing else : then , in vpholding for him ( as you do ) a falslie imagined actuall possession . for , by this meanes , the mysterie of iniquitie , doth more freely and more forciblie worke in the mindes of men : and the diuell may more easily seduce their soules at vnwares : by vsing at his pleasure , the power which he hath , while the whole worlde ( at their pleasure ) so improuidently , and so carelesly stand musing vpon an imagned power which he hath not indeed . and , herein the subtile dealing of satan , is nothing inferiour to the craftie bird-catcher : who ( while the silie poore birdes sit prying at , and playing with the whirligig , or staling before them ) doth cunningly clap them ( vp at vnawares ) in his net , and nippes them all dead in the head . howbeit , that which is spoken may fully suffice , ( i perceiue ) for a caueat herein : you your selfe being thus driuen ( as you are ) into a maruelous maze concerning the matters in question . for these your idle vagaries , and often startings aside from the purpose propounded : do import a woonderfull defect in your skill , or implie a maruelous distrust in your cause at the least . exorcistes . nothing lesse i assure you . for , i am resolute ( as before ) in the actuall possession of diuels : which may yet more effectually be prooued thus . i draue out the diuell from the yoongman at mahgnitton : and therefore the yoongman ( no doubt ) was actually possessed before . orthodoxus . and i disprooue it effectually thus . the yoongman at maghnitton was neuer actually possessed of satan : and therefore , you did not , nor could not possibly driue foorth the diuell from him . for , how is it possible you should dispossesse the diuell , of that partie , whom ( indeed & in truth ) he neuer possessed ? howbeit , this question fals foorth verie fitly for another discourse : wherein shall be purposely put downe , the verie true meanes for subduing the power of diuels . notwithstanding , the time now is farre spent , and our supper doth stay on our comming : therefore , let vs goe and refresh our selues with such repast as god sends : and afterwards , conferre of the point for an hower or twaine if you please . otherwaies , i must put ouer the perfecting of our present discourse , till some other appointed season : because the next day ( if god will ) i must sequester my selfe to some other more priuate meditations , for the saboth daies exercise . lycanthropus . and we also our selues must returne homewards to morrow vpon vrgent occasion . howbeit , we are all verie loth to leaue the matter so raw as it is : and therefore , if it please exorcistes and the rest of the companie , we will , rather loose an howers sleepe or two , then goe home vnresolued herein . exorcistes . i am ( for mine owne part ) verie willing thereto : and so much i dare say for the rest . orthodoxus . let vs then arise , and depart . the end of the seuenth dialogue . the eight dialogue . the argvment . of the vndoubted true force , for the timely subduing of this the forenamed power of the diuell . whether anie created meanes may therein preuaile ? yea , and whether praier and fasting , haue in them selues , any power , to effect such a worke ? the speakers names . philologvs . lycanthropvs . pnevmatomachvs . physiologvs . orthodoxvs . exorcistes . orthodoxus . the lord hauing in great mercie enabled our bodies a fresh , by his good blessings bestowed vpon vs : it shal not be good to trifle the time , but forthwith go an end in our conference . come on therefore exorcistes , repeate , and prosecute , your lately propounded argument . exorcistes . this then it is . i draue foorth a diuell , from the yoongman at mahgnitton : therefore the yoongman he was actually possessed before else how could i possiblie haue driuen foorth the diuell : if he had in the yoongman no possession at all ? orthodoxus . i answere you thus as before . the yoongman at mahgnitton he was not actually possessed of satan : therefore , you could not possiblie driue a diuell from him . for , how is it possible you should actually dispossesse the diuel of that man : in whom he was neuer actually possessea ? and thus still , you may plainly perceiue your preposterous happe , in disputing this point . for ( notwithstanding any thing hitherto heard ) you are yet as farre from the probable dispatch of your pretēded actuall possession , as you were at the first : and wil be i warrant you , so long as you insist ( as you do ) vpon the propounded question it selfe . this is nothing else , but to proue the same by the same : the which in all ages hath bin accounted , a reason , without any reason at al. howbeit , because you are now fledde ( as it seemes ) to your vttermost refuge ; i meane , to the succourlesse shelter of that your weather beaten action pretēded to be done at mahgnitton : i do verily perswade my selfe , that ( if once you be daunted therein ) you will shortly giue ouer the skirmish . exorcistes . yea sir. when i see you haue prooued my action at mahgniton , no action at all concerning the actuall dispossessing of diuels : i will then lay my hand on my mouth , without any further replie to any thing spoken . but , this i suppose , must not be performed in hast . orthodoxus . well , then we will take so much more leisure in performing the same . and therefore hauing hitherto , very fully discouered that tyrannicall dominion of diuels , which might anie way concerne their power of possession , or their power of obsession : we will now proceed next , to an orderly examination of that superiour ineuitable working power , whereby the aforesaid actuall possession of diuels is vndoubtedly conquered , subdued , squashed , and euen vtterly annihilated , in comparison of any the precedent poysons thereof . yea , and so much the rather , we entend verie carefully to follow this our entended course : because in an only imagination thereof , there doth lie ( it should seeme ) the verie fortresse it selfe , of all those fantasticall and idle conceits , which concerne your supposed dispossessing of satan . and therefore , hauing once ( by a conscionable discouery of the infallible truth ) made knowen to your conscience , that , your pretēded action which was wrought at mahgnition , cannot possibly chalenge the approoued priuiledge of any exordinarie power from the lord , for the actuall dispossessing of diuels . i hope we may confidently conclude from the consideration thereof , an apparant nullitie of all actuall possessions in these daies of the gospel . lycanthropus . that is vndoubtedly true : and therefore , i pray you proceede . orthodoxus . with verie good will. first therefore , this said tyrannicall dominion of diuels ( respecting especially , their temporarie power for actuall possession ) the same euer was , and is effectually subdued by an onely extraordinarie , a supernaturall , and supereminent power of the omnipotent , eternall god. which selfesame supernaturall power , the egyptian sorcerers were forcibly constrained to acknowledge for some etsbang-elohim : that is , some diuine operation or vertue extraordinarily proceeding from the almightie iehouah himselfe . and , because the holy spirit of god , is that onely essentiall vertue of the father , and the sonne together : therefore , that selfesame speech of the sorcerers concerning this power , it is by our sauiour christ , euen purposely interpreted pneuma , kaidactylos theou : that is , the spirit and finger of god. because , that selfesame holy spirit ( being an essentiall power , equally proceeding from the father , and sonne together ) doth ( as it were by a finger , or hand ) verie powerfully distribute some certaine extraordinarie gifts , and graces to some certaine peculiar persons : peculiarly appointed of god , for the actuall dispossessing of diuels . and , this said supereminent power of the lord , is twofold : namely , either immediate or mediate . exorcistes . what meane you by the immediate power of god ? orthodoxus . i vnderstand thereby , that selfesame diuine , supernaturall , and supereminent authority of iesus christ the stronger . who , of him selfe alone , and without any one instrument or meanes attending vpon him , is that vndoubted el-gibbor , that inuincible preuailing power , which doth ( by the commaunding force of his spiritual scepter ) very valiantly vanquish , ouercome , and subdue the actuall power of satan the strong armed man : notwithstanding he mainteined before , a peaceable possession ouer the world . philologus . and , what meane you by the mediate power of god ? orthodoxus . i vnderstand thereby , a secondary , or subordinate power of the almighty iehouah : executed by some certeine speciall persons , peculierly appointed by the lord him selfe , to that speciall purpose . who ministerially , and , in the onely name , mediation , and vertue of iesus christ : doe valiantly conquere , and actually ouercome the actuall power of satans possession . for , very certeine it is , that the sonne of god , he powerfully expelleth diuels by his owne immediate power : whereas all other besides , they do it ministerially , in , and by the vertue & power of christ his name . howbeit , we haue yet to consider further , that , this same mediate power of the lord , is also twofold : namely , apostolicall , and ecclesiasticall . exorcistes . what meane you by the apostolical mediate power ? orthodoxus . i vnderstand thereby , that peculier prerogatiue , or that extraordinary spirituall preheminence , operation , and vertue , wherewith the onely wise god , more especially inuested his chosen apostles themselues , concerning some extraordinary power for the powerfull expelling of diuels . and all this , for the more authenticall confirmation of the newly published gospel , throughout those newly established churchess , wheresoeuer they came . lycanthropus . and , what meane you by the ecclesiasticall mediate power ? orthodoxus . i vnderstand thereby , some extraordinary peculier priuiledge , or speciall grace very extraordinarily bestowed vpon the newly established churches , ouer spirits and diuels . and this especially , for a further more admirable approbation of the newly established gospel : so admirably planted among them before , by the extraordinary preachers thereof . wherein , we haue to consider further : that , this selfesame ecclesiasticall mediate power , is here , to be considered in a double respect . namely , in respect , either of the churches primitiue : or of the churches successiue . philologus . how first , in consideration of the churches primitiue ? orthodoxus . the ecclesiasticall mediate power ( respecting more especially the churches primitiue ) was an extraordinary ability , faculty , vertue , or force , very apparantly euident in the . disciples , and some other besides . they hauing euery of them , an extraordinary power from the lord , to subdue the actuall possession of diuels ▪ during especially that primary age immediately succeeding the apostles of christ and this also , for the more admirable watering of that selfesame gospel of saluation : so admirably planted before , by christ himselfe and his chosen apostles . lycanthropus . and , how next in consideration of the churches successiue ? orthodoxus . the ecclesiasticall mediate power more especially respecting the churches successiue , was some certeine imagined faculty , ability , or force , in some certeine peculier persons : for the timely expelling of spirits and diuels from out of newly borne infants , before their admission to baptisme . hauing also ( for that speciall purpose ) their exorcists and exorcismes peculierly appointed thereto . which said order , or rather disorder of exorcizing ( in as much as it wants the warrant of the word , and for that also it foisteth very odly into the church , such new found offices , and officers as neuer were planted by christ : ) it was neuer yet iustifiable in the court of conscience , and we woonder not at all , though the same ( being no plant of the almighty his planting , ) be now plucked vp quite by the rootes . loe , these be those seuerall sorts of exorcizings which were euer yet practized in the true church of christ : since the very first time the gospel began to be preached among them . and , these exorcizings also , by some others of speciall account , are distinquished , or intituled thus ; namely , they are , either archicall , apostolicall , ecclesiasticall , or infanticall . howbeit , ( respecting perspi●uity or plainesse , and , for that especially they come all to one and the selfesame period ) we do rather , the more purposely retaine our own order , rehearsed before . exorcistes . but , tel me i pray you , were there no other sorts of exorcizings at any time practized , but these fower which your selfe haue expressed ? orthodoxus . yes , there hath euer beene , and will be to the end of the world a certeine conterfeite , or fained faculty pretended by some : for expelling the possession and power of the diuel : and the same also vndoubtedly proceeding from a preposterous emulation , or rather , from an apishimitation of that selfesame extraordinary power apparantly euident in the apostolicall or primitiue church . for in all ages of the world , some certeine od persons , are wonderfully affected , with either glory or gaine at the least . these men therefore perceiuing how easie a matter it was , and how glorious a thing with the faithfull , for any to haue power ouer diuels ; they eftsoones attempted , or at least , they pretended the selfesame power in themselues . yea , and which more is , euen satan also ( for the better enthronizing of himselfe in the seate of god , as also , for a more easie establishing of all his dangerous errours ) he in like manner attempted an apish imitation of this the admirable power of the lord , for the expelling of diuels . and this his pestilent purpose , he might so much the more easily effect : by how much he plainely perceiued that , the miraculous faith did not necessarily require such special persons only as were vpright with god , and righteous before men . perceiuing therefore that the very hipocrites also and reprobate wretches ( men fit for his purpose ) might fully participate with that selfesame speciall power for the admirable expelling of spirits and diuels ; as well as the other : satan himselfe , he also vndertooke that selfesame enterprise , and began by himselfe and his instruments , to practise the like . and , this said counterfeit or fained facultie for expelling the power of spirits and diuels ; is also foretold . namely , satanicall , ethnicall , iudaicall and papisticall . lycanthropus . what meane you by the satanicall facultie ? orthodoxus . that selfesame thrasonicall brag , or that spanish-like brauado , wherwith the diuel adiured our sauiour christ : as though by his great wordes he could skar , or by his exorcizing power he would binde our sauiour himselfe , beyond the vtmost borders of egypt , saying , i adiure , or coniure thee ( thou christ ) that thou torment me nothing at all . howbeit , his successe in that proude enterprise , was not vnlike to the proude spaniards successe in eightie eight : for ( notwithstanding any their magicall skill , or thersites-like vaunts ) they were both constrayned to get home by weeping crosse , with confusion and shame to themselues . pneumatomachus . and what meane you by the ethnicall facultie ? orthodoxus . that satanicall pretended power which satan did seeme to practise by heathenish persons , as by his organicall instruments for that speciall purpose : howbeit , such as were strangers and forreiners from the church of christ. these men notwithstanding , by christals , by rings , by stones , by hearbs , and such other like fooleries ; they would seeme to doe something in shew at the least . philologus . and what meane you by the iudaicall facultie ? orthodoxus . that selfesame satanicall violence , which the diuell also , by those his pharisaicall organons endeuoured to establish and to communicate from hand to hand , vnto all the posterity following . and these iudaicall adiurations , they were so much the more dangerous , by how much the patrones and professors thereof , did ( in outward appearance at least ) more neerely approch to the church of god. and , for that also , by an execrable and blasphemous prophaning of that sacred and vnexpresable name of the lord , tetragrammaton : they verie pestilently pretended the powerfull establishment of their pestilent practises . yea , and which more is , so soone as the holy name of our sauiour christ began to be admirably and powerfully published abroad : they eftsoones also , abused that glorious name , in euery of their said exorcismes , adiurations , or coniuring attempts . imagining the honorable name of iesus , to be much more powerfull for that speciall purpose : then the name tetragrammaton was euer before . and hereof it came also to passe , that the seuen sonnes of sceua the iewe ( being stirred vp with a like counterfeit zeale ) did thereby vndertake to adiure the diuels to their cost . exorcistes . not so : for cyprian very flatly affirmeth , that the diuels gaue place to their said coniurations . orthodoxus . no such matter at all appeeres in the text . nay , it telleth vs rather , that , the euill spirits ranne violently vpon those coniurours , ouercame them , and preuailed against them : insomuch as the coniurours fledde foorth of that house , all naked and wounden . nowe , these kindes of exorcismes were very ordinarie among manie in those daies , which were not of the colledge of christ : yea , and some of them also but reprobates . which declareth plainely vnto vs , that , the gift of myracles was then indifferently bestowed vpon good and bad : so farre off was it , that any holines of that instrument effected the worke . lycanthropus . and , what meane you by the papisticall facultie ? orthodoxus . that selfesame presupposed satanicall power which was compounded , partly of gentilisme , and partly also of iudaisme , as a verie mingle-mangle , or hotchpotch of all the magicall sorceries of satan : consolidate fully in one filthie confection , to the more dangerous deceiuing of vnstable and ignorant persons . for first , they had their lygatures , their herbes , their consecrated verum , their rootes , their hol●● water , their salt , and such other odde reliques , after the manner of the ethnickes : and obserued in euerie of their ad●urations , the heathenish exorcismes , their consecrated christals , their sacred rites , their magicall ceremonies , and coniuring charmes . then next , from the iewes they had also the sacred names of their god , tetra-grammaton , of angels , of patriarkes , of christ , of the apostles and holy martyrs of god : that the diuell , ( by such glorious appearances ) might the more grosly delude and bewitch with strong illusions , the mindes of the infidels . loe , these in effect are those other sort of exorcismes or coniurations which were couertly brought in by the cunning of satan : at any time since the apostolike or primatiue age . now then , do tell ●et exorcistes ( i pray you ) among whether of these sortes of adiurations you do range or consort , that your supposed dispossessing of satan from the yoongman at mahgnitton ? exorcistes . not among any of those fower last rehearsed : for they are but satanicall and diuelish , by whomsoeuer effected . orthodoxus . neither may you presume to consort the same , among any of those other declared before : for , they were all supernaturall , by whomsoeuer effected , and continued onely in that primatiue age , as hath beene , and shall be apparantly prooued . yea , and you your owne selfe haue elsewhere confessed , that the miraculous curing of feauers , palsies , leprosies , diseases , and that driuing out of diuels by christ and his owne apostles gaue credit to the glorious gospell . which said gospell of christ , ( being alreadie so fullie confirmed by the apostles preaching , and theis miracles folowing ) must now be entertained by faith , without any such heathenish expectation , or curious requiring of woonders , as the ●uill and adulterous nations do daily demaund . exorcistes . howsoeuer you catch holde of any my scattered sentences , verie certeine i am , and fiue hundred are able to witnes : that , i draue foorth a diuell from the yoongman there . orthodoxus . you are certeine , and fiue hundred are able to witnes , that you bore them in hand you wrought such a feate . but , how is your selfe , or any one of those fiue hundred able to auouch on their oathes , that ( indeed and in truth ) you draue foorth a diuell : sith diuels are such inuisible , and impalpable spirits , as cannot possiblie be discerned by any sensible meanes . exorcistes . i doe freely confesse there can be no sensible appearances of any their essentiall departures from men : because spirites and diuels , they are onely of a spirituall , inuisible , and impalpable being . howbeit , that the yoong-man at mahgnitton was vndoubtedly dispossessed of satan , the signes thereof doe confirme , which are , crying aloud , rending sore , and leauing as dead : these signes were seene and heard at the instant of his deliuerance . and therefore , from thence i doe reason thus . where there was crying aloud , rending sore , and leauing as dead , there were the vndoubted true signes , of the dispossessing of satan . but in the yoongman at mahgnitton there was crying aloud , rending sore , and a leauing as dead : therefore , there were in the yoongman at mahgnitton , the vndoubted true signes of the dispossessing of satan . orthodoxus . i answere you thus . where there is crying aloud , rending sore , & a leauing as dead , there are the vndoubted true signes of the dispossessing of satan . but in mania , in phrenesies , in the mother , in conuulsions , in catalepsies , in epilepsies , and lunacies , there is crying aloud , rending sore , & a leauing as dead : therfore in euery of the aforesaid diseases , there are the vndoubted true signes of the dispossessing of satan . so thē , by this ( you see ) it is very apparant , & you must likewise cōclude , that so many as are sicke of the aforesaid diseases , they are actually also possessed of satan , because in euerie of them also , those your supposed infallible signes of dispossession are verie apparant : or else you must be enforced to confesse , that crying aloud , rending sore , and leauing as dead , they are no such vndoubted true signes of the dispossessing of satan , as you would beare vs in hand they be . exorcistes . why man , they are the vndoubted true signes , put downe by the blessed euangelistes : to declare the like dispossession performed else where by our sauiour himselfe . for , so soone as christ had but said to the diuell , thou dumbe and deafe spirit , i charge thee come out of the childe , then , foorthwith the spirit hee cried , and rent the childe sore , and came out of him , and the childe was as one being dead , insomuch as many said he is surely dead . see now i beseech you , whether these be vndoubted true signes of the dispossessing of satan ? orthodoxus . well , goe to . if we must in any case account them the vndoubted true signes of the dispossessing of satan : then , do tell me ( i pray you ) whether we must take them for the precedent , or the subsequent signes of such dispossessions ? i meane , whether we must account them , such vndoubted true signes , as doe onelie preceed , and go before the action it selfe : or such rather as do necessarily succeede and folow the same ? exorcistes . euen for such vndoubted true signes as doe necessarily succeed the dispossession it selfe : otherwaies how could they be certeine signes of a certeine deliuerance , the deliuerance it selfe not fully effected ? and so , the euangelist marke he puts them downe as the subsequent signes of that selfesame action . orthodoxus . but yet , the euangelist luke , he telleth vs plainely , that , while the childe was comming to christ , and , or euer that christ began to adiure or command the diuell to depart , the diuell he rent and tore the childe . thereby declaring vnto vs , that , those cryings aloude , those rendings and tearings , and that leauing as dead : are rather the vndoubted true signes of satan his actuall possession , then of any his dispossession at all . so then , howsoeuer the euangelist marke doth put downe those matters partly preceeding , and partly succeeding the action it selfe : verie certaine i am , it was neuer his purpose to haue them esteemed as vndoubted true signes of euerie the dispossessions of satan whatsoeuer : but rather , to be taken as the infallible effects of that selfesame speciall action , which christ ( at that present ) performed . otherwise , if these cryings , these rendings , and this leauing as dead , must necessarily confirme vnto vs the certaintie of euerie dispossession of satan in whomsoeuer : then , how should we be assuredly perswaded concerning the certaine truth of all other the dispossessions of satan , in whom , those the aforesaid signes are not found ? namely , of those whom christ performed in the gergesenes , of those which the seuentie disciples effected , and of that which paul accomplished in the pythonist , with sundrie other besides : for , in no one of those the dispossessions of satan , are any of those your vndoubted true signes reported , and yet we doubt not at all of their certaine deliuerances . the premisses therefore considered , we may verie fitly retort your reason vpon you thus . in those adiurations whatsoeuer , where there was no crying aloude , no rending sore , nor no leauing as dead , there were no vndoubted true signes of any dispossessing of satan . but in all the adiurations which concerne the aforesaid examples , there was no crying aloude , no rending sore , nor no leauing as dead : therefore in all the adiurations which concerne the aforesaid examples , there were no vndouted true signes of the dispossessing of satan . thus then it is very apparant you see , by all the premisses , that ( vnlesse you will purposely fall into palpable absurdities ) you may at no hand auouch , that those cryings , those rendings and tearings , and that leauing for dead , are the vndoubted true signes of the dispossessing of satan . no , you must rather perswade your selfe , they were purposely reported for speciall and proper effects of that speciall and proper action of christ : and , not considerately put downe for perpetuall , and vndoubted true signes of all the actuall dispossessings of spirits and diuels in whomsoeuer . notwithstanding , be it supposed ( which will neuer be prooued ) that , your selfe did vndoubtedly driue foorth a diuel from the yoongman at mahgnitton , and that , some cryings aloude , some rendings sore , and some leauing as dead , were then also the speciall effects of that your supposed speciall action : doe here tell vs i pray you , after what speciall manner you effected the action ? whether onely by meanes : or by a miraculous manner ? exorcistes . surely , euen onely by meanes : and not by any miraculous manner of working at all . physiologus . good maister orthodoxus , let me argue this matter a little . come on exorcistes , doe you hold in good earnest , that diuels may bee driuen foorth from men : and that onelie by meanes ? exorcistes . i am very confident therein i assure you . physiologus . make your mind plaine , before we proceede . and tel me ( i pray you ) whether spirtts and diuels ( by very natural , or corporall meanes ) may be truely dispossessed , and driuen from men ? exorcistes . yea , euen by very naturall , or corporall meanes . physiologus . why man , spirits and diuels , they are meere spirituall creatures . but , such is the proper condition of spirituall creatures , that , all corporall matters whatsoeuer , they come short thereunto by many degrees : and therefore , we may boldly conclude , that those corporall or sensible things , can work nothing efficiently in spirits and diuels ; can offer no violence at all vnto them ; nor possibly expell them from any their actuall possessions . exorcistes . yes sir , i am able to demonstrate this matter , by an argument of comparison , thus . there is one , and the selfesame condition of spirits , and of liuing mens soules : for they are both of them spirituall essences . but , euen by a meere corporall , or sensible meanes , may some violence be offered to liuing mens soules , yea , they may thereby , eftsoones be separated quite from their bodies : and therefore , euen to spirits also ( by meanes of some corporall or sensible matter ) there may eftsoones , some violence be offered , and they also may be expelled quite , from their actuall possessions in man. physiologus . your argument of comparison , it consisteth not of such pares as are equally alike in euerie respect ; no , it halteth downe right in that selfesame point , wherupon it is more especially grounded : and therefore , it enforceth no necessarie conclusion vpon vs at all . for , the condition of spirits , and of liuing mens soules ( howsoeuer alike in spirituall essence ) it is vtterly vnlike , respecting the bodies whereupon they both worke . soules , they are properly conioyned to their owne proper bodies , as the verie first essential forme thereof appointed by god : howbeit , spirits ( not by any proprietie , but by vsurpation rather ) they are onely actually there , as the afflictors , or tormentors permitted by god. so then ( for those former respects ) the soules of liuing men , doe necessarily require in those their owne bodies , some such certaine dispositions and qualities , as the diuels themselues ( they being no true essentiall formes of those bodies ) require not at all . and therefore , spirits or diuels , they may actually afflict and torment those selfesame bodies of men , how vnfitly soeuer they finde them : whereas the soules of men ( vnlesse those their said bodies be aptly proportioned and fitted thereto ) they cannot informe them at all . exorcistes . sir , howsoeuer you enforce a disparison betweene spirites and soules , concerning especially their dealings with bodies , and thereby would frustrate the force of my argument : verie certeine i am , that spirits or diuels , they may be driuen foorth from mens bodies , and that onely by meanes . physiologus . but , by what meanes i beseech you ? whether , by an vncreated : or by a created meanes . exorcistes . not by any vncreated meanes at all . for how can i possiblie practise that thing which is either vncreated : or not existing in nature ? physiologus . then you do flatly conclude that spirites or diuels they may actually be dispossessed , euen by a created , or meere naturall meanes . exorcistes . yea , so much i flatly conclude , physiologus . this then i must tell you for certeine , that you doe very fondly conclude you wotte not what . for , this is vndoubtedly true , that , no created or naturall meanes whatsoeuer : may efficiently extend themselues to any such supernaturall actions , as do anie way concerne the dispossessing of diuels . because , all such supernaturall actions , they proceed not at all from any power of nature : but from the onely power of obedience . by the onely efficacie of which obedientiall power , euen any thing , of euerie thing may easilie be effected : although yet , in an onely respect of the mightie iehouah himselfe , the sole and onely efficient thereof . for , albeit the saints of the lord , namely moses , and manie others are saide to effect supernaturall actions : yet , therein wee must rightly vnderstand , that onely the lord alone , he workes that by his saints , which he workes by himselfe . and therefore in saying as you do , that spirits or diuels they may be dispossessed from men , by any created , or naturall meanes : you do therein , very ignorantly auouch , you wot not well what . exorcistes . yes sir , i wot well what i say : and , am able to demonstrate the truth thereof , by many examples . physiologus . let vs heare your examples , which make for this matter . exorcistes . with verie good will. first therefore iosephus verie plainely reporteth , that when titus and vespasian besieged ierusalem : there was an exorciste , that time in the hoste , who ( by a certeine stone in a ring ) deliuered many that were possessed of satan . moreouer , eleazar the hebrew , ( as the said iosephus recordeth ) he vsed certeine exorcismes which were inuented and made by salomon , for the expelling of spirits and diuels : namely , ringes , rootes , herbes , and such other like sensible matters . but , the stone in the ringe , those rootes , and those herbes , they were onely created , and meere naturall meanes : therefore some onely created , and meere naturall meanes , it hath , and may haue in it selfe , an actuall power , for the dispossessing of spirits and diuels . physiologus . why doe you not also alleage that which the said iosephus and aelianus also reporteth concerning the herbe cynospastus , being otherwaies called aglaphotis , which hath ( they say ) a certeine speciall operation for the powerfull expelling of spirits and diuels : for thereby also you might haue borne vs in hand , that herbes in times past , haue beene workers of miracles . exorcistes . well sir , howsoeuer you would scoffe out the matter : doe answere iosephus . physiologus . i will. iosephus , he hath heretofore so often beene tainted in matters of more waightie importance , as we haue the lesse cause to credit his pen in these his senseles reports . besides that let this which he writes concerning these tryfling toyes , be esteemed for certeine truthes , i meane , that some such dipossessions were effected in some outward appearance : yet wierus , he flatly affirmes , that iosephus the iewe , vespasian the ethnicke , and eleazar also the hebrew : were euerie of them woonderfully bewitched with the iuggling sleights of the diuell . who for the present , did purposely pretend the giuing of place to an imagined vertue in ringes , in rootes , in herbes , and in stones : that ( by meanes of such sundrie his illusions ) those persons themselues , might the more easily be brought to repose greater confidence in those tryfling toies , then in the almighty iehouah , the onely disposer and guider of all things . and for the furthering of this his diuellish endeuour the better , he brought it also to passe , that all those his said exorcismes , they were very confidently fathered vpon salomon himselfe , in an especiall regard of his singular wisedome : that , by such legerdemaines , he might winne the more credit to all those his sprituall illusions . but seeing it is certeinly true , that these created instruments could not effectiuely extend foorth themselues to the powerfull effecting of any such supernaturall effects : what man will bee so wilfully madde , as once to beleeue , or once to esteeme those his tryfling tales , for infallible truthes ? againe , sith salomon the verie mirrour it selfe of heauenly wisedome , being vsually accustomed ( as the hebrewes report ) to dispute of trees and of herbes , from the cedar of libanon , to the verie hysope it selfe , and ( which more is ) of beastes , of fowles , of creeping things , and of fishes ( in the knowledge of all which there lieth hid from the world , much secret philosophie for the admirable effecting of such admirable matters by meere naturall meanes . ) if salomon ( i say ) disputing these matters , hath left no one monument at all of any such admirable skill , throughout the whole scriptures recorded : what wight is so sottishly minded , as once to imagine that wise salomon himselfe was the first inuentour of anie such palpable fooleries : or , that he was the author of any such magicall enchantments , and superstitious exorcismes , as are so iniuriouslie , or rather , so blasphemouslie fathered vpon him ? exorcistes . how basely soeuer you esteeme of these meanes which iosephus reportes : yet , what say you to that which good tobie declareth , concerning the perfume made with the fishes liuer ; which expelled the diuell from out of sarah the daughter of raguel . that perfume ( you know ) it was only a created , and meere naturall meanes : therefore , an onely created , and meere naturall meanes , it hath , and may haue in it , an actuall power , for the dispossessing of spirits and diuels . physiologus . the booke of tobiah , it is not canonicall , and therefore , not authenticall enough , to conuince , or confirme any matter in controuersie . but , be it supposed canonicall ; yet thus then i answere the same . namely , that the forenamed perfume , so made of the liuer , it might lessen ( in some sort ) the present affliction : though , not vtterly expell the diuell his possession . for , that perfume , it might be some physicall meanes to drie vp or correct some bad disposition in sarahs braine , arising naturally from the variable disposition of the moone it selfe , ouer moistning her braine , and making it more apt for the present apprehending of satan his entended afflictions . which saide badde humour of hers , being by that meanes something alaied , the affliction withall , it would something abate : howbeit , vtterly to expell the diuell his possession , it could haue no possible power at all . no , that supernaturall action ( if any such were ) was supernaturally effected , by a supernaturall power in the angell . who taught not tobiah by any force of that perfume to expell the diuell : but tolde him rather before , that so soone as the perfume was kindled , the diuell should foorthwith be expelled . not , that the perfume it selfe should effectiuely procure any such supernaturall action : but be rather an apparant demonstration of the admirable effecting thereof . for , euen as it is not vndoubtedly necessarie that the washing of my handes shoulde be an efficient cause of the moones ecclipse , though the moone it selfe , at the verie time of my washing be vndoubtedly ecclipsed : so , neither was it necessarie that the forenamed perfume , should effectiuely procure of it selfe , that selfesame supposed dispossession of satan , howsoeuer satan ( at the verie instant it selfe ) was truelie dispossessed . so then , the angell he taught by that perfume what should then come to passe : not rendring any one efficient cause , why it so came to passe . as also the verie text you alledge , it telleth vs not , that the perfume expelled the power of the diuell : but , that it was rather the angell himselfe who cast the diuell foorth , at the verie same time the perfume was kindled . now then , what was it i pray you that expelled the diuel ? the perfume which rose vp from the liuer ? no , but the angell that bound him . and how did he binde him ? by any effectuall meanes of that perfume ? no , but at the verie same season the liuer perfumed , the angell he bound the diuell , in the vtmost borders of egypt . giuing tobiah that selfesame perfume as an infallible signe ( but no effectuall cause at all ) of sarah her happie deliuerance . thus then you plainely perceiue , that , no created , or meere naturall meanes , ●ath any efficient power of it selfe , for the actuall dispossessing of spirits and diuels . exorcistes . wel sir , howsoeuer you may iustly challenge the authority of tobiah , for not being authenticall , i haue one example from the canonicall scriptures , to confirme the infallible truth of that which i hold herein . namely , that admirable action of dauid : who onely but plaied with his harp , and the euil spirit of the lord departed from saul . howbeit , that harpe , and that playing of dauid thereon , were onely created , and meer naturall meanes : therefore , some onely created , or meere naturall meanes , may haue in it naturally , an effectuall power for the dispossessing of spirits and diuels . physiologus . in deed , if spirits and diuels , had their peculier bodies naturally vnited vnto them , as apuleius affirmeth : saying , that diuels are liuing creatures , constituted of airy bodies , of passible minds , and in time also eternall : then , there would be no inconuenience at all , to hold that spirits and diuels ( by a melodious sound , or some other such sensible meanes ) might be altered in their actions , and expelled from men . for , the platonists , they flatly affirme that diuels are a certeine meane , betweene the intellectuall spirits , who are of a pure spirituall substance : and between men , hauing bodies constituted of the foure elements . howbeit , because the sacred scriptures , and catholike faith doe iointly auouch that spirits and diuels are of an angelical nature , and that ( howsoeuer by malice corrupted ) their naturall faculties doe still remaine absolute in them : we may consequently conclude , that therefore , no sensible matter , or corporall vertue is able of it selfe , directly , or indirectly to effect in them , any such action , they beeing properly of a spirituall substance . so that , the diuels themselues , they cannot ( by any such created or corporall meanes ) be compelled to any thing : much lesse may they be violently expelled from their actuall possessions in men . although yet , i dare not deny , but that ( by a diuine and supernaturall power whether immediate , or mediate ) they may be dispossessed , or driuen from their hold . exorcistes . but the very text it selfe doth plainely auouch , that , when dauid did play on his harpe : the euill spirit of the lord departed from saul . physiologus . my answere is this . it is generally doubted , and , our selues do flatly deny , that saul was euer essentially possest with either spirit or diuel . howbeit , because you labour with tooth and naile , to prooue the dispossessing of demoniakes by an onely created or meere naturall meanes , and thereupon also , would threape vpon vs a supposed essentiall possession in saul : go to , let it for arguments sake be granted ( which will neuer be prooued ) that saul in deed , was so possest as your selfe do happely imagine : what then infer you thereof ? exorcistes . i infer from thence , his vndoubted dispossession : and that also , by the onely bare meanes of a melodious instrument . for , dauid but plaid with his harpe ; and the euil spirit of the lord departed from saul . physiologus . howsoeuer your selfe may conceiue of the matter , it is doubted of some , whether the euil spirit did euer depart from saul : neither is any man bound to beleeue the same as a certeine truth . for , this is vndoubtedly true , that , a man may be alwaies actually possessed : and yet , not alwaies apprehend the violent , or actuall outrage of satan . besides that , if saul had been dispossessed in deed ; yet , that selfesame dispossession was effected , neither by the inherent holinesse of dauid himselfe , nor , by any supposed helpe of his harpe . for , a meere created nature , it hath of it selfe , no possible power to expel the possession of spirits or diuels : as was shewed before : no , that is onely an extraordinary and supernaturall work of the lord. exorcistes . yea , but the text , it telleth vs plainely , that , when dauid once handled his harpe : the euil spirit of the lord departed from saul . physiologus . that is , the euill spirit , he shewed not his outragious force , as before in saul . vnderstanding thereby , that the torments of saul ( through the melodious sound of dauids harpe ) they might for the time be something abated : though the euill spirit it selfe ( if any such there ) was not vtterly expelled from saul himselfe , and thus much also affirmeth the text . namely , that when dauid did handle his harpe : king saul was refreshed or eased . yea , and the seruants also of saul , they accordingly aduised him a little before , to procure to himselfe some excellent harper : that , when the euill spirit should vexe him , the said harper might play with his harpe . and wherefore i pray you ? to expell the diuell ? nay , but to ease the king for the present . exorcistes . how should the king be eased at all : and , the spirit not expelled out of his bodie ? physiologus . verie well i assure you . for , this we may boldly auouch , namely , that by meanes of a melodious sound , or some other like sensible matter , such as are actually afflicted of satan , they may haue their afflictions , for some season abated : notwithstanding the actuall possession of satan it selfe be not vtterly expelled , and this also in a double respect . first , because the action of all actiues , are euermore actuall in a predisposed patient : in such a subiect ( i meane ) as is proportionably appliable and fitted before , to the orderly apprehension of those selfesame intended actions . for , spirits or diuels , they cannot essentially alter any one qualitie in a corporal matter , when , and so oft as it pleaseth themselues : they onely may effect some such kinde of thing , by meanes of some corporall actiues . and , for that selfe-same consideration , when they would afflict any man with their actuall torments : they doe eftsoones respect the naturall disposition of some corporal matter , whereupon they may worke their intended effects . knowing this by experience , that , in euerie such matter as naturally hath in it , the selfesame naturall qualities : a transmutation of qualities may more easily be effected by much . and , hereof also it is , that certaine lunatike persons are eftsoones verie strangely , and diuersly afflicted at some one time more then another : according to the variable disposition of the moone it selfe , as was shewed before . because the moone being predominant ouer all moist bodies , and the braine also of man , it being naturally more moist then any part else : the said braine is therefore more apt at one time , to receiue the actions of satan then it is at another , according to the variable dispositions of the moone it selfe , being then more effectuall in them . ●uen as also we see by dayly experience , that all shel-fish in the seas , they are at the increase of the moone , verie full : and , eftsoones againe , by the onely decrease thereof they become verie emptie . so surely , the diuell , he obserueth those selfesame seasons , wherein the bodies of men ( being weake ) are more subiect to sicknesses : and , abuseth those times to his pestilent purposes . and therefore , euen as by the onely obseruation of meere naturall causes , the diuell he may aggrauate his actuall torments in men : so surely ( on the other side ) by the onely bare meanes of a melodious harmonie , or some other such sensible matter , there may be procured in the bodies of men , such an apt disposition , as is lesse subiect by much , to those the operations of satan . and so , by consequence , those sefesame afflictions , or torments which were actually inflicted vpon them by satan , they may verie well be abated or lessened : notwithstanding the diuell his actuall possession be not vtterly expelled . lycanthropus . in what respect else may their said torments be abated ? physiologus . secondly , this said mitigation of satan his actuall torments inflicted on men , it may very easily be effected also if we but consider aright as we ought : that , to the actuall afflicting of any , there is required in the patient , an apt apprehension of the intended affliction . for , euen as delectation or pleasure , is none other thing els but the coniunction of some conuenient actiue , to some conuenient passiue , with an apt apprehension of the present delight , in so much , as where there is no such apprehension , there is no delectation : so surely , in affliction or heauinesse , which is the coniunction of some conuenient actiue , to some conuenient passiue , there must needs be an apt apprehension of the obiected affliction , otherwise , where such apprehension is wanting , there the affliction is no affliction at all . whereupon it doth necessarily follow , that , euen as that which diminisheth the apprehension , diminisheth also the affliction it selfe : so surely on the other side , that which encreaseth the apprehension , it encreaseth also the delectation intended . but , a melodious sound or musicall harmony , it draweth vnto it the minds attention , and therewithall , retracteth the same from the offered affliction . and so , by consequence it might very well lessen those torments which satan did actually inflict vpon saul , in as much as it drew the minds attention vnto it , and withdrew the same ( for that present ) from any such apprehension of the torments inflicted : but , by no meanes in it selfe , the same might vtterly expell the actuall possession of the spirit in saul , if any such were . exorcistes . if those torments actually inflicted by satan , might something be lessened : then might they also be totally remooued . for , seeing that spirits and diuels ( as your selfe doth affirme ) are vnable , ( at their owne pleasures ) to alter the essentiall qualities of any true naturall matter to serue their owne turne , but must doe it by meanes of some corporall actiues : it followeth consequently , that they are also of themselues vnable to afflict any man actually , but , must do it by meanes of some such corporall actiues as are able , very aptly to dispose the passiue matter it selfe , to an apt apprehension of the afflictiue action in the party possessed . and then , ( according to your owne reason a little before ) such a disposition ( by corporall or sensible meanes ) may eftsoones be wel procured in the body of man , as may make the same body become vtterly vnapt for the present , to apprehend any the actuall torments of satan . as for example , the disease called mania , which ( as damascene reports ) is a perpetuall fury , very mightely disposed to an alienation of mind : and so by consequence , a disease very apt to the speedy apprehension of any demoniacall affliction enforced vpon it . and yet notwithhanding , this said demoniacall passion proceeding thence , as the same may ( by sensible meanes , and physicall medicines ) be mightely abated : so may it ( in like manner ) be thoroughly and perfitely cured , it being ( as physitions affirme ) an infirmity , eftsoones very curable . but , the disease it selfe being perfitely cured , that former disposition of the body ( which was naturally enclined to the speedy apprehension of those selfesame demoniacall torments so answerable vnto it ) is in like manner remooued or staied : and so by consequence , the actiue affliction of satan , it may be vtterly expelled from men , by an vtter expelling before of the passiue disposition correspondent thereto in the party possessed . now then , if a melodious harmony hath in it selfe an apparant efficacy , for the present appeasing of passions and greefes of the mind , and for the timely procuring of present delights ( as experience approoueth , and augustine flatly affirmeth ) it followeth consequently , that , that selfesame melodious sound , which ( by a sensible , or meere naturall quality ) did vndoubtedly alter the mental passions in saul : the same might also quite change the minds inclination , so farfoorth at the least , as that selfesame disposition which was naturally inclineable before , to the speedy apprehension of satan his actiue affliction was vtterly remooued , and thereby also , the foresaid affliction it was throughly and perfitely cured . physiologus . wel sir. thus much first , you do fully confesse in your answere : namely , that , by a melodious sound , or some sensible meanes , there may wel be procured in the bodies , & humours of men , such an apt disposition , as the torments actually inflicted by satan , may vndoubtedly be abated , or lessened . howbeit , from thence also , you would further inferre : that therefore , those the said torments actually inflicted by satan , they may in like manner , be totally expelled . the reason of which your said inference , is vndoubtedly this . namely , for that , by an vtter remoouing of the passiue disposition apprehending those torments inflicted : the actiue operation of satan , is likewise vtterly remooued . and so , when the diuell ( to our seeming ) afflicteth no more : we must then be perswaded , that the euill spirit , is vndoubtedly departed from thence , and the partie possessed is quite deliuered . this ( i suppose ) is the verie summe of your inference : and the reason also it selfe , wherewith you would mannage the matter . exorcistes . yea sir , it is wholie the same . physiologus . then , this i must tell you for truth : that your assertion it is too too absurde , and grounded altogither , vpon phantasticall and idle conceits . for , first you imagine there can be no actuall possessions at all : vnlesse some naturall disposition , or passion at least , do offer before hand a free passage thereto . this ( i assure you ) is vtterly vntrue , as may plainly appeere in the person of saul himselfe , of whom we entreate . for ( he in all perfection of nature ) excelled his brethren by much ; or any man else in that age . he being a goodly yoong man , and faire , so as among all the children of israell , there was none more goodly then saul : being also from the shoulders vpward much higher then any any in israell . thus then you see , there was no such redundancie of humors , nor no other such naturall defects in sauls constitutiō , as might make him the more naturally disposed to the speedie apprehension of any those actuall afflictions which satan inflicted vpon him . and yet notwithstanding all this , the text , it telleth vs plainely , that the spirit of the lord departed from saul : and an euill spirit was sent from the lord , to vexe him withall . secondly , you doe no lesse fondly imagine againe , that , the diuell he is quite gone and departed : when he doth not apparantly and actually afflict the possessed . the vntruth of this idle conceite , we neede not discouer at all : it being more apparantly euident , then the sunne-shine at mid-day . for , the diuell , eftsoones he slippeth aside according to sensuall appearance : when yet ( in deed and in truth ) he still continueth his actuall residence . yea , this your idle conceit , as it fighteth directly with the faith of those scriptures , which affirme an actuall afflicting but by times , and by turnes : so doth it cracke the whole credit of that your falslie supposed possession in the yoong man at mahgnitton , who ( as your owne selfe confesseth , and many others can testifie ) was onely afflicted by fittes , and but at seuerall seasons . thirdly , you do as fondly imagine , that the parties ( howsoeuer possessed of satan , ) they are neuer actually afflicted , vnlesse there be naturally in them before , a passiue disposition , for the timely apprehension of the intended actuall possession : which is euery way more false and vntrue , then any of your other conceits . because , neither the actuall possession , nor the actuall affliction do necessarily proceed from any affection , or disposition in nature , or from any the absolute power of the diuell : but , from the onely prouident appointment , the powerfull permission , and predominant purpose of the onely omnipotent god. who is ergon synergos , that is , a free , and effectuall worker : in the workes of all sorts of workers . commonlie , and indifferently ( i confesse ) an author , in a more common , and more ample signification : howbeit , a fauourer only of good , and a director of all actions whatsoeuer , to the good of his children , and glorie of his name . as more plainly appeareth in the person of iob : whom the diuell could no further afflict , then the lord had appointed . by all that which is spoken , it is therefore verie apparant , that ( notwithstanding anie thing hitherto heard ) the actuall affliction of saul it might something be lessened : though the actuall possession of satan ( if anie such there ) was still continued . exorcistes . well sir : i argue it further thus . if a melodious sound may effectually procure such an apt disposition in the minde of a man as may make it more able to receiue and recouer afresh , some supernaturall gift , being lost before : then may it much more procure such an apt disposition in the body of man , as may euen vtterly disable the same from the speedie apprehension of any such naturall affliction , as is naturally inflicted by satan . but , the first is vndoubtedly true , as appeereth in elisha the man of god , who , onely by hearing a melodious harmonie , recouered foorthwith , the supernaturall gift of prophesie : and therefore also , the other ( in like manner ) is apparently euident . for , an actiue vertue , hauing an abilitie in that which is greater : it hath much more abilitie in that which is lesse . yea , and this also verie fitly accordeth with the text it selfe , which telleth vs plainely : that when dauid but handled his harpe , the euill spirit departed foorthwith from saul . physiologus . howsoeuer your antecedent befitteth your humour , the same i assure you is vtterly vntrue . for first , the prophet elisha , he had not vtterly lost the supernaturall gift of prophesie , as your selfe verie falslie and fondly imagine : howsoeuer , being somthing disquieted in minde ( by reason of the wicked kings presence ) he perceiued himselfe vnapt for the present , to any such spirituall enterprize . and , for that onely respect , he purposely required that some cunning musition ( by playing and singing before him ) might quiet his troubled minde , and quicken his dulled spirits : for his better enabling afresh , to that so sacred , and so blessed a busines . againe , if the prophet ( as you falslie affirme ) had euen vtterly lost ( indeed ) that selfesame supernaturall gift : then surely , the sensible sound of a melodious harmonie , had beene vtterly vnable of it selfe to recouer the same . because , created vertue , ( such as that musicall harmonie was ) it could not effectually extend it selfe to the timely apprehension of any such supernaturall action , or habite , as prophesying is . onely , it might be some meanes to reuiue , and to quicken the appaled spirits of the prophet elisha , for the better preparing of him to that action : but , againe to recouer that supernaturall gift of prophesie ( being vtterly lost ) it had beene vtterly vnable . notwithstanstanding all this , let vs admit your antecedent for currant , which will neuer be prooued so : yet , your consequent , or inference enforced from thence , is too too weakely confirmed by the rule you alledge . telling vs incōsiderately , that any actiue vertue , hauing an abilitie in that which is greater : it hath an abilitie also in that which is lesse . this rule ( i assure you ) it concludes not your cause , no , it commeth short thereof by manie degrees : in as much as the same is not vniuersally true , but holdeth onely in things essentially subordinate in one and the selfe-same kinde , and not else . for , this is no good consequent : a man is able to beget a man : therefore , he is also able to beget an asse . neither is there any sequell in this . a man is able to carrie a great stone : therefore , he is able also to carrie a great fire . thus then , you may plainely perceiue by all the premisses , that , the actuall affliction in saul , it might something be lessened : though yet , the actuall possession of satan , ( if any such there ) was still continued . and therefore , this the example of saul ( who was eased a time , by dauid his handling the harpe ) it concludeth no absolute dispossessing of spirits and diuels , by any created , sensible , or meere naturall meanes whatsoeuer . exorcistes . well sir ? how lightlie soeuer you esteeme of these matters , it is vndoubtedly true , that , my selfe dispossessed the yoongman at mahgnitton : yea , and this , onely by meanes . physiologus . by what meanes i beseech you ? exorcistes . euen , by the onely meanes of fasting and praier . physiologus . but , whether was it done by your fasting alone , or by your praier alone : or , by your fasting and praier togither ? exorcistes . not by any meanes of either alone : but by a mutuall concurring of both , in that selfesame action . physiologus . put case you had attempted the worke by your praier alone : what then ? woulde your endeuour therein haue beene voide ? exorcistes . yea no doubt . for , by that extraordinary exercise of fasting , my praier it became the more forcible : and , my spirit was made the more powerfull in the timely performance of that admirable enterprise . physiologus . so then , the whole efficacy of that selfesame action ( as your speech doth import ) it depended especially , and onely vpon the extraordinary exercize of your fasting alone : as vpon that which gaue a power to your praier , and which made your spirit the more apt to that enterprise . o absurd , and sencelesse opinion ? this sauoureth very shrewdly of the montanists errour , who did attribute so much to their voluntary exercise of fasting and praier : as ( for that selfesame respect ) they inuented , their adusting , and drying vp diets , for the more forcible effecting of those ther fondly affected fooleries . and were therefore , very fitly termed , temperate & continent persons . so surely , your selfe at this present , in this your pretended dispossession of spirits and diuels , you make your extraordinarie exercise of fasting , the onely efficient cause of that selfesame supposed dispossession of the diuell at mahgnitton . for first you dispossest him forsooth , by the onely meanes of fasting and prayer . but , your prayer ( you say ) it became the more forcible , and your spirit was made the more apt , by the extraordinarie exercise of your fasting it selfe : therefore , the extraordinarie exercise of your said fasting it selfe , was the onely efficient cause of that selfesame supposed action . for , whatsoeuer doth make another thing to be such as it is : that same thing no doubt , is much more so it owne selfe . but , your extraordinarie exercise of fasting , it made your prayer more powerfull , and your spirit more apt for that selfesame dispossessing of satan : therefore , your said extraordinarie exercise of fasting , it was the onely efficient cause of that selfesame dispossessing of satan . this , not onely mannageth much , the montanists errors ( as was shewed before ) but ( which more is ) it doth verie shrewdly support the superstitious and popish opinions of fasting . who , not onely repose to much spiced holines in the voluntarie vsage thereof : but , make it withall , verie satisfactorie for sinne , and propitiatorie , for the silly poore soules departed to purgatorie . whereas , the same is onely a meere humane exercise : not hauing in it owne selfe , any sanctitie , or holines at all . besides all this : that which you say is too to absurd . for , if the onely exercise of fasting , be made an effectuall meanes for dispossessing the diuell : then may the same ( in like manner ) be made also , an effectuall meanes , for the effectuall suppressing of all those actuall sinnes whatsoeuer , which the diuell suggests into men . because , an actiue vértue , which hath an abilitie in that which is greater , it hath an abilitie also in that which is lesse : that lesse especially , being essentially subordinate in one and the selfesame kinde , as are the actuall sinnes ( suggested by satan ) to satan himselfe . and so by consequence , any other creature else ( onely but abstayning a time as you did , from meates and drinkes ) it may also be made an effectuall meanes to dispossesse the diuell himselfe , and withall , to suppresse his diuellish suggestions . exorcistes . nay sir , i make not my exercise of fasting , the efficient cause of that selfesame admirable action : but , an assistent rather , in the fruitfull performance of that forcible prayer , which forced the diuell to depart . not , that my said prayer had beene vnfruitfull , without some such speciall assistance of fasting ioyned therewith : but for that ( the flesh being thereby tamed the better ) my spirit more feruently performed that selfesame prayer , which then , and there , dispossessed the diuell . physiologus . why were you then so fond to affirme at the first , that ( without the ioynt exercise of fasting and prayer together ) your prayer it selfe had beene vtterly frustrate , concerning especiallie that speciall action . well then ; let vs proceed . it was not your exxercise of fasting then ; but , your forcible prayer that forced the diuell to depart . but tell me i pray you , do you not esteeme of that selfesame actuall possession , as of an extraordinarie , and a meere supernaturall matter ? exorcistes . yes sir , i dare flatly affirme that the same was entirely and wholie , a meere supernaturall matter . for had the same beene anie way naturall , it should then haue proceeded from some such naturall causes , or wantes in the partie himselfe : as might haue beene otherwaies cured by physicall helpes , and meere naturall meanes . whereas this the actuall possession in the yoongman there , it had ( as physicions affirme ) somewhat diuine , or supernaturall , the same also incurable by any humane or ordinarie skill : and , which could not otherwaies be possiblie cured , but , by the onely ordinarie meanes of fasting and praier . physiologus . i like well your plainenes . but , tell me yet farther i praie you , whether your said action of fasting and praier , for that dispossessing of satan : was any other thing else , but a created or meere naturall action ? exorcistes . nay surely sir , that selfesame action ( as it proceeded from me , and was simplie performed by me ) it was no other thing else but a meere naturall action . for , how coulde i possiblie practise any vncreated , or supernaturall action : being my selfe but a created or meere naturall agent ? physiologus . yea , but the effect which folowed of that your saide naturall action , i meane , that extraordinarie dispossession of satan , it was vndoubtedly ( if any at all ) a supernaturall effect : and so , you absurdly conclude , that , an onely created , or meere naturall cause , it may eftsoones ●ffect some supernaturall actions . exorcistes . do make of the matter what pleaseth your selfe , very certaine i am , that my prayer alone did effectually driue foorth the diuell . physiologus . well , be it supposed your verie prayer alone , did effectually driue foorth the diuell , as you verie fondly imagine : wherein ( i beseech you ) consisted the efficacie , & force of your prayer ? whether in sound , or in voice , or in wordes ? if onely in sound , why might not then a tabret , or drume , haue also effected , that selfesame admirable action : seeing , as shrill , and as forcible a sound might haue proceeded from them , as could possiblie proceed from your selfe ? againe , if onely in voice , why might not a lyon , a bull , or a beare haue effected the enterprize : sith they had beene able , more terriblie to haue roared , bellowed , or brayed foorth their voices abroad , then you your own selfe ? briefly , if neither in sound nor in voice , but onely in words , why might not then , some pratling parrat haue driuen foorth that diuell : sith shee also might well haue beene taught to prattle foorth words , if onely bare wordes would haue borne out the busines ? but perhaps you would haue vs imagine , that , the efficacie of your prayer did onely consist in the wordes of a man : then must we withal , be thus much perswaded at least , namely , that the verie bare wordes of a mortall man , albeit they vanish in the aire as they are vttered foorth : yet haue they in themselues , such a secret force as is able to driue foorth a diuell : oh , heere is ●oughtie good stuffe ; if the world were once quicke . exorcistes . you are highly to blame in blazing abroad as you doe , such sharpe satyricall quippes , and gyrding taunts , against my admirable action , wrought at mahgnitton . for ( by disgracing that woonderfull worke of the lord ) the holie exercise of fasting and praier , is shamefully scorned , and brought into publike disgrace . physiologus . i neither disgrace the holy actions of god , nor scorne at any his sacred ordinances : no , i more truely esteeme , and more sincerely reuerence the holy exercise of fasting & praier , then you do your selfe by much . for , whereas i onely approoue of the power and practise thereof according to truth : your selfe ( by prophaning the same in such falsly supposed actions ) do make the holie exercise of fasting and praier to be shamefully scorned of atheistes , derided of papists , yea , and very shrewdly to be suspected with weakelings . so that , you your owne selfe ( by these your disordered dealings ) do rather bring that holy ordinance of god , into publique disgrace . exorcistes . do i bring praier and fasting into publique disgrace ; when i vse them onely in driuing foorth diuels ? physiologus . why man , you confesse them but meere naturall actions , as they were performed by your selfe : and , you haue heard it sufficiently prooued before , that , no created or meere naturall power , may possibly extend it selfe to any such supernaturall actions , as is the extraordinary expelling of spirits and diuels . and therefore ( by abusing the holy exercise of praier and fasting about such fasly supposed possessions of diuels ) what do you therein ( in effect ) but bring them directly into publique disgrace ; as i told you before . exorcistes . what you told me before it makes no matter : i , both know what i did , and what was my purpose in dooing the same . physiologus . in deed , it should seeme you propounded to your selfe some speciall purpose , flat opposite to the holy ordinance of god : and thereupon hath followed so bad an effect . exorcistes . why sir , hath not the lord established praier and fasting , as an ordinary perpetuall meanes for the powerfull expelling of spirits and diuels ? by vsing the same therefore ( as i did ) in that admirable action : i walked therein according to the holy ordinance of god. orthodoxus . i may by no meanes , any longer endure your palpable vntruthes : or rather most blasphemous speeches . for , where hath the lord established praier and fasting as an extraordinary perpetuall meanes , for the powerfull expelling of spirits and diuels ? exorcistes . euen in the seauenteene of mathew , and ninth of marke ; where he telleth vs plainely , that this kind goeth not foorth , or can by no other meanes else be cast out , but by praier and fasting . orthodoxus . what conclude you from thence ? exorcistes . this i conclude , and very confidently hold : namely , that ( one beeing possessed ) praier and fasting is to be vsed for the casting out of satan : as a meanes appointed of god to that speciall end . orthodoxus . do you hold that in good earnest ? exorcistes . yea , in very good earnest . and , this i doubt not , but i am able to prooue by the holy scriptures ; and further to confirme the same , by the testimony , of ancient , and late writers , by the practise also of the primitiue church in all ages , and the good successe thereof . orthodoxus . then will i be bound , for one twelue moneths space , to keepe your kine for nothing . howbeit , because this point will craue a long discourse ▪ and i feele my selfe somewhat weary with sitting ; let vs , go walke a turne or two in my parlour . and hauing reuiued our spirits by the singing of psalmes : returne againe to our purpose . physiologus . i for my owne part , like well of your motion . lycanthropus . the same i dare say for all the rest . orthodoxus . arise then , and let vs depart . the end of the eight dialogue . the ninth dialogue . the argvment . whether praier and fasting , be established by christ , as a perpetuall ordinarie meanes , for the powerfull expelling of diuels ? whether the power therein , be a vocal , or a personall power ? or , whether a true iustifying faith ( apprehending some supernaturall power of god ) doth effect that worke ? the speakers names . philologvs . lycanthropvs . pnevmatomachvs . physiologvs . orthodoxvs . exorcistes . orthodoxus . blessed be the name of our god for these sweete recreations : oh , how they comfort the soule , and refresh the bodie . surely , our crazie bodies , they would soone be infeebled , were they not daily supported by such sanctified props : yea , and our soules also , they would languish euerie hower , were they not eftsoones comforted by such gracious refreshings from god. physiologus . it is vndoubtedly so as you saie : and therefore , how highly are we bound to extoll his mercifull kindnes ? orthodoxus . verie true . but come exorcistes , let vs loose no time . hath christ established prayer and fasting , for the perpetuall expelling of spirits and diuels ? exorcistes . there is no doubt at all to be made of that matter . orthodoxus . i am doubtfull thereof i assure you : neither will you be able ( i feare ) to cleere me of that doubt , so long as i haue breath in my bodie . for , this i must tell you for certeine , that if praier and fasting be perpetually appointed by christ , for the powerfull expelling of spirits and diuels : then must we necessarilie esteeme thereof , as of an holy established ordinance , for that selfesame purpose . exorcistes . yea , no doubt , it is an holie established ordinance , for that verie same purpose . orthodoxus . if it be an holie ordinance , perpetually establisht by christ , as you beare vs in hand : then hath it also an apparant commandement appertaining vnto it , for the authenticall approbation of such a perpetuall establishment : & , it hath also some certeine canons and rules , concerning out orderly directions therein . but , no such commandement or canon is any where extant in all the scriptures : therefore , praier and fasting is no perpetuall ordinance establisht by christ , to any such speciall purpose . exorcistes . i vnderstand not your argument ; it is so obseurely , and so intricately propounded vnto vs. orthodoxus . it is apparant enough , if you were not wilfully blinde : howbeit , i will repeate , and propound it more cleerely thus . if praier and fasting be such an established ordinance , then that establishment is apparantly exprest in the scriptures : but the latter is false : therefore also the first . exorcistes . why sir ? hath not our sauiour himselfe put downe an expresse commandement , for the perpetuall establishment of such an ordinance : where he telleth vs plainely , that this kind goeth not foorth but by prayer and fasting ? what may be more cleere then this ? orthodoxus . do you call this a cleere commandement , for the perpetuall establishment of such an ordinance ? exorcistes . what may be more cleere ? orthodoxus . you do herein , too to fondly bewray your grosse ignorance : and make cleere to the world , your want of iudgement , concerning the purpose of christ in that place . which was onely to make knowne the accidentall impediment , in that selfe-same action : and , not to put downe any essentiall commandement concerning the supposed perpetuitie of any such sacred ordinance , as your selfe do imagine . for , what manner of argument is this that you make ? this kind goeth not foorth but by praier and fasting : therefore , from hencefoorth ( saith christ ) i do solemnly establish prayer and fasting , as a perpetuall ordidinance , for the powerfull expelling of spirits and diuels for euer . this foloweth faire and farre of from the purpose you aime at . againe , if the holy ghost in that place , had either expresly , or implicatiuely entended to put downe a commaundement for the perpetuall establishment of any such falsly supposed ordinance : then surely , it is not to be doubted at all , but that ( in a matter especially of such sacred importance ) he would neuer haue left vs at randome , to deale therein as seemed good to our selues , but ( in some other place else at the least ) he would haue inserted such certeine canons and rules as should more fuly haue serued for our orderly direction and guidance therein . howbeit , neither in the epistle to the romanes or corinthians , neither yet , in any of those to timothy or titus ( where all church offices and officers are handled at lage ) doth he giue any one rule at all , concerning the orderly practise of this your falsly supposed perpetuall ordinance : and therefore , the same is no such ordinance established by christ. besides that , the apostle peter , hauing purposely laid open the perpetuall vagaries of satan to kill and deuour , he maketh no mention at all of praier and fasting , but onely of a strong faith to resist him withall . as also , the apostle paul displaying purposely the compleate armour of christians against the power of the diuel whatsoeuer : he speakes not a word of praier and fasting , for the timely withstanding of any his fiery darts . so then , sith ( in all the canonicall scriptures ) there is neither commaundement nor canon for the timely fortification of any such new-found ordinance : i wonder you blush not , to braue out the matter ( as hitherto you haue done ) by pretending the authority of scriptures , the testimony of fathers old and new , the practise of the church in euery age , yea , and the good successe thereof , to mannage the matter it selfe . exorcistes . i could prooue the same , in such sort as i say . you could so i confesse ; if you had wherewith all to doe it : but , this lingring delay in dooing the work , doth notably declare you a non proficient , or make your penury that way to apparant at least . for , it is full two yeeres , since that your thras●nicall vaunt was vented foorth : whereas hetherto you haue not set any one of those your brauing huge barrels abroach , to giue vs so much as a tast of your further stoare . and therefore , it cannot possibly be , but that , either you are drawen dry of your proofes before you begin the banket : or that they doe at the least haerere in calamo , cleaue so close to your pen , as all the power you haue , is vtterly vnable to procure their publike passage . well sir , whatsoeuer be the want , we will ( in speciall fauour ) attend with patience , your more conuenient leysure , for the expected performance of that your bumbasted and brauing abilitie , concerning the irrefragable confirmation of this your imagined ordinance . in the meane time we thinke it good to giue you an inckling of some one or two of the later writers , whose iudgements are opposite to that which you tell vs. first , caluin vpon those selfesame scriptures , he telleth vs thus . whereas christ imputeth their not preuailing against that diuell , to some want of faith in his owne disciples : he teacheth vs plainely , to ascribe the whole efficacie of euerie such miraculous action , to the power of faith , and not to our prayer and fasting . shewing vs therein , how ridiculously the papists haue constituted their actuall fasting alone , as an effectuall counterpoyson for the powerfull expelling of spirits and diuels . thus far caluin . in like manner , bullinger vpon the selfesame place , he writeth thus . these words they are anagogecally , or ascendingly transferred from that inferiour , to a superior consideration , or , from that one perticular , to an vniuersalitie , thus . the lord ( you see ) he hath deliuered this one demoniak , or he hath expelled this one diuell : doubt you not therefore of his further power , for the timely subduing of the whole kingdome of satan . he saith not thus , the lord by his immediate power hath driuen out this one diuel from the child : and therefore , all spirits and diuels , shall from hencefoorth , be immediately expelled by prayer and fasting , thereby prescribing a perpetual canon to exorcists : no , he entended not any such matter at all . for , this kinde ( saith christ ) it goeth not foorth but by prayer and fasting . therein , verie couertly deducing his speech from that one particular president , to all manner of arts , impurities , and tentations of satan whatsoeuer : and not to a perpetuall establishment of any such falsly supposed ordinance , for the powerfull expelling of spirits , by prayer and fasting , as your selfe doth falsely and fondly imagine . exorcistes . well , yet for all this , our sauiour christ doth vndoubtedly insinuate some secret force to fasting and praier , for the powerfull expelling of spirits and diuels , euen in those selfesame words expressed before : otherwise , he would neuer haue so precisely put them downe in that place . and therefore , the church from age to age , in their seuerall exorcismes , and we also at mahgnitton , haue delt according to the sacred scriptures ; in practising praier and fasting for the expelling of diuels : because ( besides that worke of faith , which caluin and bullinger noteth ) these also ( in that place ) are iointly required by christ. orthodoxus . is this a good argument ? christ ( by occasion ) doth mention fasting and praier in that place : therefore , he establisheth exorcizings by praier and fasting , as a perpetuall ordinance for the church to obserue . this iesuiticall iest was fitly and fullie answered by an excellent doctor thus . the popish church ( and you also your selues ) haue to grosly abused the ignorant people , in making them beleeue you can cast foorth diuels : whereas you haue no such power at all . neither can you by all your praiers and fastings , coniure out one vncleane spirit from a man : vnlesse you haue first ( like sorcerers and witches ) coniured them in . exorcistes . let it be a iesuiticall iest , or whatsoeuer you please , i make no doubt , but that praier and fasting is an ordinance perpetually establisht by christ : for the powerfull expelling of diuels . orthodoxus . be it euen so as you saie . but , do tell me withall i pray you , whether our sauiour christ hath establisht the same as an ordinance generally for all to vndergoe : or , whether he hath onely imposed the dispatch thereof , vpon some certeine speciall persons ? exorcistes . i hold it an ordinance belonging indifferently to all , both men and women . yea , and i am fully perswaded that the faithfull praiers of the partie and his friends , might well haue preuailed with god in this case , though no one preacher at all had beene present : as in the dispossession of thomas darling was verie apparant . orthodoxus . if praier and fasting ( for the powerfull expelling of diuels ) be an ordinance belonging to all ( as you say ) then , the vndergoing thereof , is also a dutie appertaining to all : and so , the partie at mahgnitton , as also his parents they failed greatly in doing their dutie that way . exorcistes . i make no question of that . orthodoxus . verie well . but , what warrant had you to vndertake the timely discharge of other mens duties , in a matter especially of such weightie importance , and so neerely cōcerning themselues ? you are not of this minde i hope , namely , that it is sufficient for men to discharge their duties , either by themselues , or by others ? neither yet that your selfe is a second atlas , appointed by god to vndergoe the whole waight of euerie mans dutie : or that you are able to accomplish at full , any such supposed workes of supererogation , as may fullie suffice for the timely dispatch of your owne , and other mens duties ? exorcistes . no surely , i am free from either of both the opinions . orthodoxus . how then comes it to passe , that your selfe durst so boldly aduenture vpon the discharge of that dutie , which ( as you affirme ) did properly appertaine to the partie himselfe , and his parents togither : or , why did you not rather aduise and exhort them , to the timely dispatch of the selfesame dutie , which ( you say ) appertained in dutie vnto them ? is not this the practise of a polypragmaticall mate : yea , and to become a busie bodie in other mens matters ? exorcistes . nay sir , your collections they are ouer strict , and , your censures to sharpe concerning my former speeches . for , albeit , i did , and doe flatly affirme , that praier and fasting ( for the powerfull expelling of spirits and diuels ) is ( in deede ) a generall duty belonging to all the church : yet , i doubt not , but , that the same notwithstanding , doth more specially apperteine to preachers , and pastours . for , euen as all men are generally bound to pray vnto god for their forgiuenesse of sinnes , and yet , that generall duety , it doth not exclude the ministers or preachers from praying publiquely , for the remission of sinnes in all : so surely , albeit that praier and fasting ( for the powerfull expelling of spirits and diuels ) be a generall duety enioined generally to all the whole church , yet , that generall duety , it doth not hinder at all , but that the ministers also , they may and must more specially vndergoe such a duety for others , so oft as they perceiue those others to carelesse in discharging that duety themselues . orthodoxus . very true . but ministers , whensoeuer they put vp their publique praiers to god for such publique remission of sinnes , they do not that work , by reason of the onely generall duety , which generally belongeth to euery christian : but rather , in regard of their peculiar calling , and by vertue of a ministeriall function , more especially imposed vpon them , beeing therein appointed by god , the publique mouth of that publique assembly . and therefore , doe tel me directly , whether you enterprised that action , onely as a common christian : or rather , as a publique minister appointed of god ? exorcistes . i vndertooke the whole work ( i confesse ) as a publique minister of god. for , i both praied , and preached publiquely : yea , and that also , before such a publique auditory , as ( by my speciall , and onely directions ) was foreappointed , prepared , and purposely assembled together , in a publique participation of that selfesame intended action . orthodoxus . be it euen so . but , tel me in what sort you effected the work : whether , as an ordinary ; or extraordinary minister ? exorcistes . euen onely as an ordinary minister of iesus christ. orthodoxus . why sir ? were you called , and fully established an ordinary minister at mahgnitton : or euer you vndertooke that enterprise ? exorcistes . no sir , i had there no ministeriall calling in any respect . orthodoxus . then ( by your owne confession ) you could be no ordinary minister at mahgnitton , if any at all . and therefore , how durst you so boldly aduenture , to thrust your sickle into another mans haruest ? my meaning is this . how could you so desperately vndertake such an extraordinary work in another mans charge , you beeing not so much as an ordinary minister , nor hauing obtained before , some ordinary allowance thereunto at the least ? is this the approoued practise of that wel-ordered discipline , whereof your selfe , and some others so highly esteeme ? or , must we ( in any case ) account that a wel-ordered ecclesiasticall gouernement , which mannageth such an vnwarrantable foisting in of monstrous disorders into the church of christ ? and , which more is , doth set open a doore to such shamefull confusion , and dareth priuiledge any ( how irregular soeuer ) after such peremptorie and popelike manner to intrude himselfe into another mans ordinary charge : without some ordinary allowance at least , to any so waightie a worke ? for , be it supposed , that ( by reason of the partie , and his parents long negligence ) the timely dispatch of that selfesame busines , did craue some publike assistance , and must therefore , be foorthwith transferred to the minister his publike calling : how comes it to passe , that their owne minister himselfe ( whom such a worke more especially concerned ) did not ( in all duetie ) vndertake the whole conuay of that busines ? or , if your selfe , and some others had espied him to slothfull therein , why did you not ( by some consistoriall proceeding ) conuent him before you , conuince his said slackenesse ; aduise and direct him in the orderly dispatch of that matter : rather , then thus disorderedly to rush headlong vpon it your selfe ? yea , and ( which more is ) how could you ( in conscience ) assure your selfe of any other then the seauen sonnes of sceuahs successe : hauing neither calling , nor word , nor warrant , nor example , nor authentical allowance thereto ? exorcistes . in deed sir , i earnestly exhorted the minister there , to vndertake the action himselfe , for that it belonged more especiallie vnto him : howbeit , the man , he was mightilie afraid to aduenture vpon it , because he was vtterly vnexperienced in such kinde of matters . orthodoxus . would you beare vs in hand , that , so reuerend a man would take vpon him a ministeriall function , being verie able , but mightily afraid , to aduenture vpon the dutiful discharge thereof , in a matter especially , of such waightie importance ? or , must we imagine ( for sauing your credit ) that the preacher at mahgnition ( a man of thirtie yeeres standing there at the least ) should be vtterly vnexperienced in the orderly performance of praier and fasting ? besides all this , if praier and fasting ( by whomsoeuer performed ) is ( as you say ) an vndoubted true meanes appointed of god , for the powerfull expelling of spirits and diuels : howe comes it to passe that master haies , master ebins and others ( performing that meanes ) could not possiblie effect the cure , they being ministers as much , or more then your selfe . moreouer , sith master aldredg the minister there , might ( with better assurance ) expect from the lord a blessing vpon those his owne labours , then your selfe by much : howe is it ( i praie you ) that he was vnable to driue out the diuell , he practising also the selfe same meanes at sundrie times . againe , what hindred the driuing out of that diuell the night before : when your owne selfe ( with some others ) so solemnely performed the appointed meanes ? yea , and ( which more is ) what might be the cause ( i beseech you ) that master coldwicke , a preacher also in that selfe-same action when the diuell was expelled , who praied , and preached ( in his course ) before your selfe : could not yet haue the happe ( with all the cunning he had ) to coniure or cast out that perilous diuell ? if praier and fasting be able to doe it , by whomsoeuer effected : i woonder ( i assure you ) that so manie good men ( notwithstanding they praied and fasted at sundrie times ) should neuer haue the good happe to hit on the matter , and that it must light so iust in your lot , to strike the popiniay dead , and to do it your selfe ? exorcistes . why shoulde you woonder at all : sith the verie hower it selfe ( wherein the lord would glorifie his worde , and his worke ) was neuer till then ? orthodoxus . what man ? was praier and fasting by whomsoeuer performed , the onely powerfull meanes appointed of god , for the powerfull expelling of diuels a little before : and is the same effectuall now , but by times , and by turnes ? put case you your selfe had beene the first preacher in that disordered action : had then your said labours ( how powerfull and holy soeuer ) beene bestowed in vaine ? or , put case the first preacher had taken your turne , and your text , had counterfeited your voice , and stoode in such a place as the partie possessed could neither haue discouered his person , nor descried his speech : what then i beseech you ? would that preacher his handling those signes of possession and dispossession which you handled your selfe , haue constrained the possessed perforce , to act euerie thing handled , with such an apt correspondence , as he did , when your selfe deliuered those mysticall matters ? yea and ( which more is ) when that preacher ( being once come to the signes of dispossession ) should haue charged the diuell to come out of the childe : would the partie possessed , so fitlie , and so iustly haue vomited therewith , as he did when your selfe entreated thereof ? exorcistes . in verie deed sir , this i must freely confesse with augustine that ( howsoeuer the lord hath appointed praier and fasting , an onely effectuall meanes for the powerfull expelling of diuels ) he , notwithstanding all this , doth make a speciall choice of persons , of places and times , for the more orderly effecting of euerie such admirable enterprise . orthodoxus . your answeres ( without doubt ) are suddenly fallen to such deadly debate among themselues , as , the one is readie to pull out the throate of the other : by reason of some bad disposition , or present defect in your memorie . for praier & fasting ( ere while ) was the only appointed meanes to expel the power of the diuel : and now , the efficacie thereof , is restrained to places & times . it was not long since , a publike ordinance appointed generallie for all men : and now , it is imposed vpon some speciall persons . not long since , it might well be effected by the partie himselfe and his parents : but now the powerfull dispatch thereof , is peculiar onely to preachers and pastours . not long since , it was an ordinarie power , incident to any godly minister or others : but , no minister now ( how godlie soeuer ) hath the good hap to hit on that matter , saue onely your selfe . thus then you see , that , as the disease : so also the cure , it doth ebbe and flowe with the moone . howbeit , these doubtfull vncerteinties , doe sauour verie shrewdly of some legerdemaine , at the least . and , howsoeuer your selfe ( auouching that god maketh speciall choise of persons , of places and times ) woulde cunningly shelter your cause vnder augustines credite : verie certeine i am , that the same is onely a iesuiticall iuggling deuise , and therefore , it deserueth the selfesame answere with theirs . for , be it that the lord , ( as augustine saith ) doth make a speciall choice of persons , of places and times , for the orderly effecting of euery such admirable action : this prooueth not , that the power of working myracles continueth still to this present . onely it sheweth , that , whensoeuer the lord worketh any woonderfull worke : he is free to make choise of persons , of places and times , as seemeth best to his wisedome . and therefore ( admitting all this for a truth ) do tell me withall , by what meanes you are certeine that the lord made speciall choise of your selfe , for such speciall busines ? exorcistes . why sir ? the verie effect it selfe , doth fully declare the truth of the matter : for , i cast foorth the diuell . orthodoxus . be it , that some such effect as your selfe surmizeth did forthwith succeed your saide enterprize : yet , forsomuch as your selfe did no more in the matter , then was ordinarily incident ( you say ) to any godly preacher or others : how comes it to passe , that those other ( performing the very selfesame things you performed your selfe ) no such admirable effect should follow their labors ? was it , for that the rest of the ministers were all , but vngodly wretches , in comparison of you ? or , was it so rather , for that ( those ministers fearing the lord aright ) the lord would not suffer their innocent soules to be falsly seduced by any such sleights : or , for that you your selfe ( being at that time more destitude of grace ) had ( for the present ) some power to effect such a false deceiueable signe ; to your greater condemnation , without speedie repentance ? exorcistes . howsoeuer i may not impure a lesse measure of godlinesse to others , neither yet arrogate any more to my selfe , then to any of the rest : verie certeine it is , that , onely my selfe had then the speciall power to expell the diuell . physiologus . master orthodoxus let me argue this point . come on exorcistes . if your owne selfe ( as you say ) had then a more speciall power to expell the diuell by prayer and fasting , then any of the rest : that your said power , it must needs be a vocall , or personall power at the least . my meaning is , that such a speciall power , it proceeded either from your prayer ; or your person , but not from your prayer at all : for , the others also , they prayed and fasted as deuoutly as you did your selfe , albeit in vaine : and therefore , your prayer ( of it selfe ) it could haue no more power then theirs , vnlesse hapily you haue some speciall prayer , for that speciall purpose , beyond the rest of your brethren . yea , and when all comes to all , it was not your prayer : but your preaching ( it should seeme ) that expelled the diuell . againe , if such a speciall power proceeded from your person alone : then surely , that selfe same personall power , it was either some naturall , or , supernaturall power at the least . howbeit , a meere naturall power it might not possibly be : because , no created , or meere naturall power , may possibly extend foorth it selfe to any such supernaturall action , as hath been sufficiently shewed before . exorcistes . that followeth not . for , the body of christ , it was vndoubtedly a created or true naturall body , and yet notwithstanding , there went vertue or power from out of the same , for the admirable curing of people . and therefore ( if it so seemed good to the lord for the glory of his name ) why might not some power ( in like manner ) proceed from my person : for the timely expelling of that spirit or diuel ? physiologus . besides your shamelesse pride in matching your body with the body of christ : you do monstrously mistake the very point of your purpose . for , do you imagine , that , there went any power essentially , from out of the body of christ , for the admirable curing of any ? exorcistes . i make no question thereof . and , the scripture , it telleth vs plainly , that , the whole multitude thronged to touch him : for , there proceeded vertue out of him , and healed them all . physiologus . though it be said in the text , that , vertue proceeded out of christ , to the curing of many : yet , that must not be vnderstood , as though any vertue ( essentially existing in the naturall body of christ ) did passe foorth essentially from him vnto others , in that selfesame absolute number : no , but this proceeding of vertue from the bodie of christ vnto others , is so farre foorth to be accounted a going foorth , as the effect may be said to proceed from the cause . or it is to be interpreted according to the maner of a cause , producing an effect . the which are said to go foorth the one from the other : in as much as the verie cause it selfe doth apparantly shine foorth in that selfesame effect which it worketh . and , euen after such a manner , we must vnderstand this matter in question . because , the diuine vertue it selfe ( essentially existing in the person of christ ) did effectually procure present health to the parties oppressed . otherwaies , how must that text be vnderstood which telleth vs , that the wisedome of god ( being but one & the same ) can do all things it selfe : that it renueth all , and entreth eueh into the holie soules , making them the friends and prophets of god. now sir , because it is said he entreth into the holie soules ; must we therefore imagine , the holie spiri● of god to be any where now , where it was not before ? not so ; for the same of necessitie ( at all times and seasons ) is euerie where present . howbeit , because the holie spirit of god doth then more especially procure an apparant effect of spirituall graces to shinefoorth in some soule where they shone not before : therefore the spirit of god , may then be said truely to enter into such a soule , because the efficacie thereof doth more effectuallie , and more apparently breake foorth to the view of our eies . and euen after this selfesame sort ( i assure you ) we are to vnderstand ( in this place ) the vertue going foorth from our sauiour christ , to the curing of others : because the diuine vertue it selfe ( perpetually existing in the person of christ ) at that verie same instant , did more effectually cause health in those the diseased parties . so then , howsoeuer this place may serue verie fitly , to shew foorth the efficacie of christ his vertue in curing diseases : it helpeth nothing at all to vnderprop your pestilent opinion , of a vertue or power essentially proceeding from your owne , or anie mans person , for the powerfull expelling of spirits and diuels . exorcistes . but , tell me i beseech you , was that miraculous curing of people by those selfesame touchings of christ , a worke of his diuinitie onely : or of his humanitie also ? physiologus . this i must shew you for certeine , that leo himselfe , verie flatlie affirmeth all the miraculous actions effected by christ : to be effectually wrought by his diuinitie onely . for , seeing ( saith leo ) there are vndoubtedly in the person of christ two distinct , or essentiall natures : the one diuine , which shineth foorth by extraordinarie miraculous actions , and the other humane , which doth solely vndergoe all offered iniuries . it foloweth necessarily , that , looke how the humane nature applieth it selfe to the vndergoing of iniuries : euen so , the diuine nature disposeth it selfe to the effecting of myracles . but , the humane nature alone applieth it selfe to the vndergoing of iniuries , because , to suffer at all , is a thing vtterly opposite to the nature of the deitie : therefore , the diuine nature alone , it likewise disposeth it selfe to the admirable effecting of miracles , because , the effecting of such , surmounteth the compasse of christ his created humanitie , according to that of dauid , ichouah alone doth wondrous things . againe , the miraculous actions they do highlie exceed the whole power of any created nature . but , the humanitie of christ , it is onely a created nature : therefore , the humanitie of christ ( of it selfe ) can effect no miraculous actions . lycanthropus . this i suppose , is vndoubtedly true , and without contradiction at all . physiologus . it is so i confesse , being warely and wi●ely vnderstood : else there may lie some exceptions against it . for , the comparison it holdes verie fitlie in this one respect . namely , that as the humanitie of christ alone , was a reason or cause of his vndergoing the offred iniuries : so surely , the diuinitie of christ alone , it was also the reason , or primarie efficient cause of his effecting the miraculous actions . howbeit that selfesame comparison , it holdeth not so currantly in a second respect . for , howsoeuer it is no waies repugnant vnto the humanitie of christ , to be also an effector of miracles instrumentally : yet is it quite contrarie vnto the diuinitie of christ to suffer afflictions in any respect . i meane , either principally or instrumentally : because , the diuinitie it selfe , is wholy impassible . although yet i dare not denie , but that ( in an onely especiall regard of the supposed identitie , or communicable proprieties of both natures in the one person of christ ) that which is truely said of the one , may be as true said of the other . for first ( respecting the whole person of christ ) it is not vntruely said , that the godhead did suffer : againe ( respecting the whole person of christ ) it may as truely be said , that this childe ( meaning christ ) created the heauens . because , christ himselfe is that eternall word of the father , whereby all things ( in the beginning ) were created and made . and therefore , that sentence of dauid ; who saith that iehouah alone doth wondrous things : it is not so to be taken , as happily you would haue vs imagine . for , the word ( alone ) in that place , it excludes not the humanitie of christ as any instrumentall : but onely as a meere principall agent in working woondrous things . exorcistes . but sir ( notwithstanding this your cunning distinction ) it is verie apparant , that , euen the humanitie of christ alone ( as a principall agent it selfe ) did worke sundrie miraculous cures , in sundrie diseased persons : for , so many as but touched his bodie , yea , or the hemme of his garment , they were presently healed . now then , if those selfesame touchings of christ , did not effectually worke in those the aforesaid cures ; it must necessarily follow , that christ did something in vaine . but christ , he did nothing in vaine : therefore , euen those the aforesaid touchings themselues , did effectually worke in those the forenamed cures . howbeit , those sensible touchings , they were onely meere actions of christ his humanitie : therefore , christ his onely humanitie , did principally and effectually worke in all those the forenamed cures which succeeded those sensible touchings . physiologus . christ , he healed so many , as handled him spiritually by the apprehension of faith : not all such as onely but touched him corporally by corporall sense . otherwise , if onely a sensible touching of christ or his garments , had principally and effectually beene able of it selfe alone , to worke those selfesame cures : then , iudas that kissed him : the souldiers that stripped him : the high priests seruants that smote him : yea , and the rest of the people that thronged and pressed vpon him : had beene euerie of them also effectually amended of all their maladies . howbeit ( saith beda ) onely , those men alone , doe truely and effectually handle our sauiour christ : who spiritually receiue his faith , and his loue in their harts . so then , for a more plaine vnderstanding of our matters in question , it shall not be amisse , to proceed more exactly vnto a more orderly consideration of all miraculous actions : and this also , in a double respect . namely , either principally : or instrumentally . first , if we take due consideration of the working of miracles principallie , i meane according to their primarie , or proper efficient : then are we bound ( without contradiction ) to beleeue , and confesse , that all miraculous and supernaturall actions , do highly surmount the whole power of euerie creature whatsoeuer , and are onely peculiar to iehouah himselfe , who alone doth woondrous things . yea , this is vndoubtedly true , that , no one supernaturall action ( how simple soeuer in shew ) may possiblie be effected by any other power principally : but , by the onely supereminent power of el-shaddai alone , i meane , that al-sufficient , omnipotent , and almightie iehouah himselfe . who is an vnmeasurable mountaine of goodnes : the onely true cherishing dug that is neuer drawne drie : yea , and who only accomplisheth whatsoeuer he wils in heauen and in earth : at what time , in what place , and after what maner best pleaseth himselfe . howbeit , if we respect the working of miraculous actions but instrumentally , i meane , onely according to their secondary or instrumentall cause : then must we ( in like maner ) beleeue and confesse , that euen christ also ( respecting onely his humanitie ) and many other of the saints besides ( in the powerfull effecting of many miraculous actions ) did ministerially , or instrumentally accomplish the same . neither yet , doe i account the humanitie of christ , and other the saints of god , as instruments equally alike in the working of miracles : but , distinguish them also according to their differing degrees . for , howsoeuer ( distinguishing only the primary & instrumental efficients ) i did sort thē in one and the selfesame ranke : yet i acknowledge withall , an apparant plaine difference euen in those instruments themselues , respecting especially , their different maner of working . and therefore it will greatly enlighten our matter , if we doe further declare , first , how the humanitie of christ is an instrument in the orderly effecting of miracles : and then next , how other good men , may also be said to be instruments . lycanthropus a verie excellent order : i pray you therefore proceed . physiologus . with verie good-will . first therefore , although it be true , that iehouah alone is the primarie or principall efficient of euerie miraculous action : yet , this also is as certeinly true , that iehouah doth eftsoones effect those admirable actions , by some such chosen instruments , as seemeth good to his wisedome . neither are those his saide instruments of one and the selfesame condition : for the instruments wherewith the lord serueth his purpose , they are twofold : namely , either conioyned , or seperated instruments . the conioyned instrument is iesus christ : who , albeit he be god , and man ; yet is he not two but one christ. and therefore the diuinitie , and humanitie being inseperablie vnited togither in the person of christ : the saide humanitie , it becommeth eftsoones , a conioyned instrument , vnto the diuinitie it selfe , in the powerfull effecting of miracles . whereas all other men , else , howsoeuer they also may be the instruments of god in working of miracles : yet are they onely but seperated instruments , and not so neerely vnited vnto the diuinitie it selfe in any those admirable actions , as is the humanitie of christ , and therefore , though instruments also , yet no such excellent instruments , as is the humanitie of iesus christ. this ( if it seemeth obscure to our sense ) may verie fitly be illustrated from the resemblance of a carpenter entending , and effecting some admirable worke : if we consider therein , the carpenters minde , his hand , and his axe . for first , the minde of the carpenter ( it being in perpetuall motion ) is the primarie efficient cause of that selfesame entended busines : but yet , the carpenters hand is a conioyned , and his axe also a seperated instrument wherewith he effecteth the purposed worke . now then , euen as the carpenters minde it selfe , doth primarily effect the whole worke , but yet so , as he vseth withal , his hand as a conioyned , & his axe as a seperated instrumēt to accomplish the same : so surely , the diuinitie alone doth principally effect●ech woonderfull thing whatsoeuer , although yet the diuinitie it selfe ( so oft as seemeth him good ) doth vse the humanitie of christ as a conioyned , and other good men , as a seperated instrument , for the orderly accomplishment of many most admirable matters . and therefore , euen as the axe can worke nothing at all , but by the power of the hand , neither yet , the hand it selfe , but by the onely direction of the carpenters minde : so surely , the holiest person on earth , can effect no admirable action at all , but in and by the power of iesus christ , as by the hand of the deitie , neither yet the saide hand , i meane the humanitie of iesus christ , ( which is as it were a conioyned hand vnto his diuinitie ) it can ( of it selfe ) no further accomplish any one supernaturall action , then the diuinitie alone doth dispose it , and direct it vnto . so then , howsoeuer the humanitie of christ , and many other good men , did instrumentally effect many admirable matters , and therefore ( in that selfesame respect ) were onely but the organicall instruments vnto the diuinitie it selfe , the onelie true agent in all those actions : yet surely , the humanitie of christ , is a much more excellent instrument then any of the other besides , in an especiall regard of that unspeakable diuinitie , whereunto it is inseperablie vnited . by vertue whereof , it was wholie sufficient , for christ ( being perfectly god , and man ) to say thus to the diuell , i charge thee come out of the partie possessed : whereas all others adiured him only in the name and power of iesus christ to depart . howbeit , whether those good men themselues , or the humanitie of christ ( being solely , and onely considered as they are in themselues , without any transcending respect of the deitie ) did by meanes of their owne naturall power existing naturally in them , effect any such admirable matters : that i suppose may iustly be doubted . lycanthropus . i pray you resolue vs something herein . physiologus . how may i dare to resolue you in that , which some others of singuler account , hath left in suspence . for , augustine ( entreating of the manifold miracles wrought by the saintes ) he leaues the matter vndiscussed , thus . whether the eternall god doth work these admirable matters by himselfe alone , or , whether he effecteth these things by his ministers : yea , and euen those selfe-same things also , which are wrought by his ministers : or whether he doth these things by the spirits of martyrs departed : or , by the bodies of good men yet liuing : or whether ( by his angels inuisibly , immutably or incomprehensibly ) he accomplish the same : or , whether by any other meanes else which may not be comprehended of mortall men : the faith of the resurrection to erernall life , will one day make it apparantly euident . loe , thus much saith augustine : and so leaueth the matter . exorcistes . yea , but gregory , he seemes to determine the same in this sort . those holy men ( saith he ) who claue fast to the lord with a deuoute and religious mind , they were accustomed to work many miracles , both principally , and instrumentally : i meane , sometimes by praier , and sometimes againe , by an actuall power permitted vnto them . physiologus . gregory ( you say ) he seemes to determine the matter . if this be all that he saith therein , then surely , he vndertaketh more in a seeming shew : then he is able to performe in any shewing substance at all . for , that which you aleadge from gregory , is no determination : vnlesse you happely imagine that we may boldly beleeue it , because your gregory doth but barely report it . exorcistes . nay sir , he doth not barely report the matter ; but , he prooues it , very soundly , by reason , and example both . physiologus . shew vs his reason first : that we may soundly examine the soundnesse thereof . exorcistes . his reason is this . they to whome is granted a greater power in that which is more , it is no merueile at all , if a like power be eftsoones permitted vnto them , in that which is lesse . but , a power to be made the sonnes of god by adoption ( which is more then the working of miracles ) is freely permitted to all the saints of god : and therefore , there is no wonder at all , though a like power be eftsoones permitted vnto them ▪ for the working of miracles , it beeing a faculty inferiour to the other by much , yea , and such a power also , as the very wicked may haue . physiologus . the soundnesse of this reason , consisteth in vnsoundnesse altogether : and therefore , the supposed soundnesse thereof , for the proofe of your purpose , is nothing else in effect , but a festured incurable corruption , concerning both matter and forme . for first , that it is faulty in matter , your selfe may plainely perceiue ; in that it wholely relieth vpon a very false exposition , concerning the word exousia . for , whereas your gregory , or your selfe ( in his name ) do translate it a ( power ) the whole coherence , and circumstance of the text , doth plainely declare , that , it ought rather to be termed a right , or prerogatiue . yea and ( which makes me to merueile ) sith that selfesame word is diuersly translated , according to the diuerse occasions thereof , namely , sometimes a power , sometimes a faculty , sometimes a liberty , sometimes an authority , sometimes a care , a procuration , a right , or prerogatiue : it is too too strange that your selfe ( quite contrary to the true scope of the text ) should so confidently cleaue to the word ( power ) alone , aboue all the other rehearsed before . neither may i possibly perceiue your purpose therein , vnlesse happely you would iumpe with castalio and the papists in their free-will opinion : a thing directly opposite to the holy ghost himselfe , as you may plainely perceiue , both in that , and the verse immediately following . where the euangelist , acknowledgeth onely such as are borne of god : to haue the right or prerogatiue to be made the sonnes of god. not vnderstanding by the word exousia ( as your selfe would falsly beare vs in hand ) any power of electing : but a power of apprehending the adoption of god by faith . attributing wholy therein , the effectuall working power of that selfesame adoption , to the almighty alone : and , the power of apprehending that priuiledge , vnto the sauing faith of the adopted sonnes of god in iesus christ. yea , and thus much also your selfe ( at vnwares ) doe flatly confesse in your very assumption , saying , that they haue power to be made the adopted sonnes of god : making them plainely ( you see ) very passiues , and no actiues at all in the work of adoption . and so , your owne reason concludeth directly the contrary of that which you labour to prooue : namely , that those good men of god , they had onely a passiue power in the working of miracles , that is , they had none other but an instrumentall power therein , as we shewed before . secondly , your reason it is faulty also in forme . for ( besides that the same is in no good forme ) it concludeth only , a ( may be ) from a bare , or naked supposall : telling vs ( by a pittifull begging of the cause in question ) that , if the saints haue an actuall power in the greater , there needes be no merueile at all , if sometimes , they haue also a like power in that which is lesse . very true as you say , if the saints of god haue in deed , an actuall power in that which is greater : then , the sequel of your speech might happely haue in it , some more probability . but , whether they haue in them such a power or no : your gregory he hath not concluded as yet . exorcistes . yea , but he illustrates the matter , by a plaine example . physiologus . how could he illustrate the thing that is not at all ? for , it is not yet concluded ( you see ) that the saints of god had euer in themselues , any actuall power for the working of miracles : and therefore , he cannot possibly illustrate the same , by any example . notwithstanding , propound your example : that so we may see whether it be any sounder then the reason produced before . exorcistes . that sundrie deuout and religious persons did effect many miracles , sometimes instrumentally , and sometimes principallie : i meane , sometimes by prayer alone , apprehending the power of christ , and sometimes also , by an actual power permitted vnto them , it is verie apparant ( saith gregorie ) by these folowing examples . first , the apostle peter , ( instrumentally by praier alone , apprehending the power of christ ) restored tabitha againe to her life . on the otherside , the selfesame apostle ( more principallie , and by an actuall power , in himselfe , and without anie inuocation or praier at all ) did actually deliuer ananias to death . by both which , it is verie apparant , that the holy men of god , they had in themselues , not onely instrumentally , but ( which more is ) euen princ●pally also , an actuall power , for the powerfull expelling of spirits and diuels . physiologus . that , some holie men of god haue had an especiall power permitted vnto them , for the admirable effecting of miracles ; no wise man will euer denie : because the scripture it selfe doth plainely auouch , that , vnto some there was giuen the operations of great workes by the spirit of god. howbeit , this we must hold withall , that , such a power whatsoeuer , it was onely an instrumentall : and no principall power at all . for , seeing the sacred scriptures do flatly affirme , that iehouah alone doth woondrous things : we must therefore , verie conscionable confesse and acknowledge , that , iehouah alone is the author , and man but the instrument of all those admirable actions whatsoeuer , which he ( by their hands ) doth so powerfully accomplish . touching therefore your vaine surmize of peter his principall power in the actuall deliuerie of ananias to death : the euangelist luke ( a little after ) doth flatly auouch , that , peter was onely the hand , whereby the lord himselfe ( with his scepter , or two edged sworde ) did wound ananias his soule vnto death . yea , and it is verie apparant by the storie it selfe , that peter he had onely a ministeriall power in that action : he being but a minister , and no master of that selfesame worde of the lord , which is vndoubtedly , a sauour of death vnto death , in them that perish . howbeit , because that selfe same death of the soule cannot possiblie be discerned by our corporall eies : the lord therefore he sawe it exceedingly good ( euen by the ministerie of peter therein ) to giue an extraordinarie visible token thereof , on ananias his bodie . to the end , that so many as then beheld , or should from thencefoorth but heare of the same , might tremble at the maiesticall power of the word : and humble themselues to the auctoritie of god. who hauing plainely foretold by the mouth of his prophet , that , he would smite the earth with the rodde of his mouth , and with the breath of his lippes destroy the vngodly : did euen then ( by the ministerie of peter ) exhibite vnto vs , an experimented triall thereof . so then , howsoeuer peter himselfe ( he being the speciall instrument of iehouah in that most admirable matter ) might ( by vertue of the principall agent it selfe ) attaine to the admirable acting of that , which highly surmounted the whole facultie or power of his owne proper person , euen as we also may see , that , a naturall heate ( by a power in the soule ) begetteth flesh : yet had peter ( as hath that naturall heate ) onely an instrumentall , and no principall power in effecting the action it selfe , as we shewed before . being therefore but onely a bare instrument , the instrument ( how absolute soeuer in it selfe ) is vnable to giue any further essentiall forme to any such admirable matter : then the principall efficient it selfe , doth powerfully dispose , and direct it vnto . exorcistes . well sir , if none other but a bare instrumentall power doth proceed from the instrument it selfe in the powerful effecting of admirable actions : why then doth the scriptures so carefully record the spattle of christ : the homme of his garment : the annointing with oyle : the shadow of peter : the napkins brought to the bodie of paul : with many other such signes , and woonders , which were wrought by the onely handes of the apostles , and of other the saints of god ? physiologus . all those ceremoniall matters ( how many , or how maruelous soeuer ) they had ( in their owne nature ) no actuall or miraculous power , for the powerfull effecting of miracles : but , were onely externall tokens of an extraordinarie grace of god , dispensed vnto men in the vsage of them . and therefore , we may not grosly imagine any such essentiall power , or holines in ceremonies , or creatures in sensible , as is able to effect any thing actually of themselues : but seeing it so pleaseth the lord ( by himselfe , or his saints ) eftsoones to vse such sensible matters , as meere testifying tokens to vs , and no exhibiting signes in themselues , of that his infinite power in the acting of myracles : we must therefore ( by the helpe of those sensible signes ) endeuour foorthwith to transcend , or mount vp beyond the shallow reach of our reason , to iehouah himselfe , the primarie , and onely efficient , and ( by the onely apprehension of faith ) bee fully perswaded , that , he alone is able to doe whatsoeuer he please , in heauen , and in earth . otherwise we shall with the grunting papistes , and the carnal capernaites , ( being beastes without reason ) but , lie altogither groueling vpon those earthly ceremoniall signes : in , and by which we should ( as it were by windowes , or grates ) prie through , and espie with our spirituall eies , the beloued himselfe , who standeth behind our wall , and cannot be seene withour sensible eies . how be it , this your needlesse fantasticall doubt concerning miraculous actions ( the same arising as it doth , from one onely sensuall view of some externall difference in the doing of those selfe same miraculous actions ) it may soone be discussed , if you would but consider aright ( as you ought ) those miraculous actions themselues in a double respect . namelie , in respect first , of the actiue vertue effecting them : and then next , of the actions effected thereby . lycanthropus . how first i beseech you , in respect of the actiue vertue effecting ? physiologus . why thus . if we dulie consider of all sortes of miracles in an onely respect of the actiue vertue it selfe , which actually effecteth those myracles : we shall plainely perceiue , that no one of them all ( how admirable soeuer in our carnall account ) is in it selfe more excellent , or greater then any of the rest . because they are all of them , equally effected , by the onely diuine , and infinite power of iehouah himselfe : and are such , as doe wholie surpasse the power of euery created nature , how holy soeuer . so that ( in this onely respect ) there appeereth no difference at all among any the miraculous actions of god : because , those selfesame actions , are all equally effected by that vncreated infinite power , which , is euermore but one , and the same . pneumatomatichus . and , how also ( i pray you ) in respect of the actions effected thereby . physiologus . surely , euen thus . if we dulie consider againe , the onely actions , so powerfully effected by that infinite power of god , without any such transcending reach , to the principall author himselfe : then shall we as plainely perceiue an apparant externall difference in all those the miraculous actions . whether we respect the effected actions themselues : or the manner of effecting the same . for first , if we respect but the only effected actions themselues ; then no doubt , there may some one of them appeare more excellent then another by much . as for example , the raising of dead men to life , doth outwardly exceede the curing of leprosies : and , the curing of leprosiès , doth sensibly surmount the curing of some sudden new sicknesse . againe , if we also respect the externall manner of effecting those admirable actions : we may likewise perceiue an apparant difference therein . for , it is outwardly , more admirable to cure a leprosie by word , then by touching or handling : and , more woonderfull by much , to heale the diseased by a passible , or vanishing shadow , then by an audible , or sounding word . because , such a sounding word , is some matter , proceeding powerfully from the partie that speaketh : whereas , the vanishing shadow , it is no matter , proceeding from the partie himselfe , but onely , a priuation of light , by an interposition of the partie his bodie . thus then , by all the premisses it is verie apparant , that , neither the humanitie of christ in it selfe , nor , any one else of the saints of god , either had , or , could possibly haue any other , then onely an instrumentall power in the powerfull effecting of miracles : and therefore , it is too too absurd , that your selfe should dare to chalenge a personall power , for the expelling of diuels . exorcistes . how cunningly soeuer you seeme to conclude : very certeine it is , my selfe did personally and powerfully driue foorth the diuel . orthodoxus . you could not possibly effect such a work , by any your owne naturall power as hath by physiologus beene handled at large . for , if the humanity of christ ( it beeing a conioined instrument vnto the diuinity it selfe ) could not possibly accomplish any such admirable matter : much lesse may any supposed personall power ( existing but naturally in your proper person ) be able to do it . exorcistes . i perceiue you haue hetherto mistaken my words . for , my meaning is not , that i ( of my selfe ) did personally accomplish that worke , by any mine owne faculty , vigour , or strength : but , i did the same rather , through the vertue and power of the almighty creatour . orthodoxus oh , then i perceiue you are almost quite ferreted foorth from all your starting holes , and are now brought in a manner before the very mouth of that masking not , which will so entangle your toong , as you shall neuer be able ( with all your windings and turnings about ) to work foorth your selfe . for , tel me ( i pray you ) did your selfe cast foorth the diuel by meanes of some supernaturall power from the lord : or the lord rather driue foorth the diuel by your hands ? exorcistes . a very superfluous and needlesse question . orthodoxus . but , the answere is needefull : and therefore , answere vnto it . exorcistes . why sir ? the lord draue him foorth by my hands . orthodoxus . it should seeme your wits are bewitched . for , not long since , you said that your selfe did cast foorth the diuel by meanes : but now ( perceiuing all meanes to faile ) you flee to the power of god. and so still , you doe make the power of god but a meanes , and your selfe the maine or principall actor : that , thereby you may arrogate to your selfe , the glory due vnto god. exorcistes . that is no part of my purpose . and , howsoeuer the lord alone , be the onely efficient of euery such admirable action : yet ( in sundry scriptures you know ) it is an ordinary vse with the lord , eftsoones to grace his ministers , with that selfesame glory of the work , which is proper alone to himselfe . orthodoxus . wee are not ignorant of the course of the scriptures concerning that point . howbeit , when you seeme ( as hetherto you haue done ) to speake of your selfe besides the scope of the scriptures : you must pardon vs then , though we esteeme not your words as canonicall scriptures . but , goe to , you cast foorth the diuel ( you say now ) by the power of god. do tel me therefore ( i pray you ) whether you acknowledge not that selfe-same power of the lord , a mere supernaturall power , and much beyond the shallow reache of any your natural faculty , to attaine vnto ? exorcistes . yes , i acknowledge so much . orthodoxus . by what meanes then , did your selfe so effectually apprehend : that selfe same supernaturall power of god ? exorcistes . by the onely meanes of my praier and fasting ; as i told you before . orthodoxus . and i also did verely suppose you had heard enough before , concerning the insufficiency of that selfesame meanes , considered alone in it selfe . but , go to , you apprehended that supernaturall power of the lord ( you say ) by the onely meanes of your praier and fasting . doe tel me therefore , where you haue any promise throughout the whole scriptures : that , your praier and fasting ( for an effectuall apprehending of that power of the lord in any such extraordinary actions ) shall be effectually heard of the lord ? exorcistes . why sir , our sauiour christ , he hath giuen an infallible promise concerning euerie such action , saying , whatsoeuer you aske the father in my name he will giue it vnto you . orthodoxus . do you imagine , that , those words of christ , containe such a promise as tendeth directly , to an absolute warrant for euerie such enterpise : how extraordinarie soeuer ? exorcistes . i do more then imagine : for i make no question thereof . orthodoxus . well then , put case you your selfe ( by praier and fasting ) should vndertake to entreate the lord foorthwith to sende fire from heauen , for the admirable destruction of antichrist himselfe , and all his adherents : would that selfesame petiton be graunted vnto you , in an onely regard of your praier and fasting . exorcistes . the prophet elijah ; by his onely praier , obtained as great a matter as this from the lord. orthodoxus . you wot not ( i perceiue now ) what spirit you are of . doe first prooue directly vnto vs , that you haue elijah his spirit : and , then proceed ( in gods name ) to elijah his practise & spare not . howbe it , because ( from this generall promise of christ ) you doe grosly imagine that very selfesame warranted assurance , for the powerfull expelling of spirits by praier & fasting , which elijah obtained against azariah and his seruants , by that his speciall praier to god : i am willing you should dwell in that your preposterous opinion , so you can demonstrate the truth thereof , by any probabilitie or reason , and therefore , doe frame your owne argument , from that selfesame promise . exorcistes . i frame it thus . whosoeuer asketh any thing of god , in the name of christ , he shall vndoubtedly obtaine his request : but , so many as ( by praier and fasting ) doe craue an extraordinarie power for the powerfull expelling of spirits , they aske something of god in the name of christ : therfore , they shal vndoubtedly obtaine their request . orthodoxus . the verie frame of your argument , is scarce in good frame . for your assumption now ( as all men may plainely perceiue ) is absurdly fallen into a fearefull consumption . because , howsoyour owne selfe ( by these preposterous practises ) presumed most grosly to prophane the name of christ , as hitherto you haue done : verie certeine it is , that such a request may not truely be said to be either made , or put vp in the name of christ. for , to aske any thing truely in the name of christ , is , either to aske that which onely appertaines to the glorie of his name and kingdome alone : or else , that thing especially , which ( for our speciall good ) we hope to obtain at the hands of our god , through the gratious prerogatiue of christ his name . after the first maner of asking elijah he called for fire from heauen , and the apostles ( being fearefullie threatned ) entreated the lord to stretch foorth his arme , that healing , and signes , and woonders , might be done by the name of his holie sonne iesus . after the second maner of asking , doe all the faithfull entreate the lord ( by praier and fasting ) for such spirituall graces , as do necessarily concerne their owne and others saluation in iesus christ. and hereunto onely , that , the forenamed generall promise ( made by christ ) hath a more speciall relation . now then , that first maner of asking things in the name of christ , being onely peculiar to such as haue some speciall motion from the holie spirit of god for such speciall requests : it specially behooueth your selfe ( in these your admirable enterpizes ) to be vndoubtedly assured of some such speciall motion from that selfesame spirit of god , or euer you giue the aduenture so boldly , vpon such an extraordinarie practise of any your praiers and fastings . otherwise , this promise of christ it appertaineth no further vnto you , then you haue an apparant warrant ( from the word it selfe ) for the ordinarie disposing of those your second maner of sutes , by the gracious prerogatiue of christs name . exorcistes . why sir , i had the plaine worde of christ for my warrant , where he telleth vs plainely , that , that this kind goeth not foorth , but by praier and fasting . orthodoxus . i was verely perswaded , you had taken your fill of that text before . but , seeing you will fasten vpon this portion of scripture afresh : i am very well willing you shall haue your full pleasure thereof . and therefore , doe tel me plainely i pray you , whether by the words ( this kind ) in that place , you do only distinguish spirits and diuels from all other creatures : or , whether you do seuerally consider those diuels themselues , according to their sundry conditions ? exorcistes . nay sir , i doe thereby seuerally distinguish spirits and diuels among themselues : vnderstanding by the words of christ , onely those principall spirits , which can no otherwaies be expelled , but by praier and fasting . orthodoxus . and , haue all sorts of spirits ; or but onely those principall diuels , an actuall possession in men ? exorcistes . vndoubtedly , all sorts of diuels haue an actuall possession in men , and may by a commaunding power be compelled to depart : howbeit those principall spirits whereof christ more especially entreateth , they cannot possibly be expelled but by praier and fasting , as an ordinary meanes appointed of god. orthodoxus . as in this answerelesse answere you would haue men imagine , that a bare ordinary meanes ( by your ingenious handling thereof ) is able to effect many extraordinary matters : so , it seemes againe by your speach , that the apostles of christ were neuer acquainted before with any of those principall spirits , which made them so vnreadie in that vnwoonted occurrent wherewith they were then ouertaken . besides that , a man might greatly woonder how your selfe should so readily perceiue the diuell at mahgnitton , to be a diuell of that selfesame kinde , in meeting with him so fitly ( at the first onset of all ) by your prayer and fasting : were it not , that ( by your long experience ) you are now growen such an experimented practitioner concerning the infernall hierarchie , as both you know how to conuent before you , eche seuerall diuell in his seuerall kinde , and which way to conuince him by his speciall name . neither may this be deemed any matter impossible for your selfe to effect at this present : who a dozen yeeres since at the least , could coniure foorth seuen at a clap , by their seuerall names . telling the beholders thereof , in what moment of time , ech diuell tooke his leaue : and by what speciall name he was properly called . surely , this makes many wise men imagine , that , either you are a man profoundly experienced in the cabalisticall craft : or that else , you haue too too strangely , a long time deluded the simpler sort . in bearing them falsely in hand , that ( onely by your prayer and fasting ) you doe fully apprehend an extraordinarie power , from the lord , for the powerfull expelling of diuels : whereas christ ( the true wisedome of the father ) doth tell vs , that such an extraordinarie power , is onely apprehended by a speciall faith . affirming withall that this speciall faith , it hath prayer and fasting annexed vnto it , as the onely supporters thereof , and no actors at all , in the admirable effecting of any such accident . exorcistes . oh , then i perceiue you haue a long time mistaken my meaning . for , howsoeuer i vrged the holy exercise of prayer and fasting as an appointed meanes for the powerful expelling of spirits : my purpose therein was neuer to exclude the action of faith , it being an effectuall apprehender of that selfe same extraordinarie power of the lord , which so powerfully effecteth the worke . orthodoxus . if this be your meaning , we shall haue you at a non plus before it be long . for , seeing now you make faith an actor in that your preposterous enterprise : doe tell vs directly what faith you meane ? whether the historicall , the iustifying , or the miraculous faith : for the dead faith , i am certaine it was not . exorcistes . neither could it be the historicall faith : because , that hath onely a speciall relation but to the bare historie of the bible it selfe , without any apprehension at all of the power of god. as for the miraculous faith , that is thought to be ceased long since . and therefore , it was , and is onely a iustifying faith which apprehended that power of the lord : by vertue also whereof any godly minister , or others , might as effectually haue performed that action , as i did my selfe . orthodoxus . i am iust of your minde , for that matter . howbeit , if an only iustifying faith may effect such an action : then hath that faith some certeine word concerning such workes , with a speciall promise of such an effect . but in all the whole scriptures neither word nor promise concerning such purpose , is any where extant : and therefore , the iustifying faith could not possiblie effect such an action . exorcistes . yes sir , the iustifying faith , it hath an apparant word , and a promise both , concerning such matter , and that also from our sauiour himselfe : who told the possessed childs father , that , if he could beleeue it , his faith should vndoubtedly haue an effect , because , all things are possible to him that beleeueth . and therewithall ( vpon the profession of the fathers faith ) our sauiour did presently expel the euil spirit from his sonne . orthodoxus . you huddle vp your reckoning without your host : and must therefore be enforced to reckon afresh . for , be it supposed our sauiour ( in that place ) doth vndoubtedly speake of a iustifying faith : yet is it certeine , that christ meaneth not there the exorcists faith , but the faith of the parties possessed . and so ( by consequence ) it was not your owne , but the yoongman his faith at mahgnitton , that draue foorth the diuel . exorcistes . very true , his faith apprehending : but , my faith effecting the action . orthodoxus . you do ouer grosly forget your selfe . for not long since it was the supernaturall power of the lord , that effected the action ; your owne faith apprehending onely , that effectuall working power . howbeit , your iustifying faith now ( it being but a bare apprehender before ) is become the powerfull effectour : and the possessed mans faith , the bare apprehender of that admirable action . notwithstanding , whatsoeuer you dreame of christs words , concerning faith for the action , he speaketh there onely of a faith in the partie : the verie want whereof , was that which hindred his owne disciples from effecting the worke . and for this onely respect , our sauiour ( in that part●ie alone ) reprooueth the incredulitie of that faithles generation : who hauing had so long experience of his diuine operations , were yet no better in the faith then the heathenish infidels . yea , such a grosse incredulitie was also the very maine cause why our sauiour himselfe at nazaret ; either could not , or would not worke many myracles . not , that his ineuitable power was vnable ( of it selfe ) to ouerswaie their palpable impiettie : but for that ( the lord hauing solemnly decreed the powerfull effecting of those admirable actions by an interposition of the parties owne faith apprehending his power , and by other good meanes correspondent thereto ) their owne vnbeliefe and hardnes of hart , had ( so much as they might ) verie fearefully foreclosed the bottomles fountaine of those his spirituall graces from flowing among them . whereas on the otherside , he readily yeeldeth to the timely requests of such as beleeue : whatsoeuer they craue concerning those admirable actions . by all the premisses then , it is too too apprantly euident , that christ ( in this place ) he speaketh onely of the parties possessed , and not of the exorcistes faith at all . exorcistes . but christ afterwards told his disciples , that , their owne vnbeliefe was the cause why they could not cast foorth the diuell . protesting withall , that , if they had but so much true faith as one graine of mustard seed : they should haue beene able thereby , to remooue mountaines out of their places . orthodoxus . do you vnderstand christs words in that place , of the iustifying faith alone ? exorcistes . yea , why not ? orthodoxus . aske you why not ? why man , by this meanes you would bring vs in doubt of the apostles iustification : and which more is , you do verie blasphemously derogate from the authoritie and dignitie of their authenticall writings . exorcistes . nay sir , i call not their iustification in question , but do onely declare what was the principall stoppage to that speciall action : namely , the not effectuall working power of their owne faith for the present . orthodoxus . well yet , by the tenour of your speech you would haue vs imagine at least , that the iustifying faith of christs disciples did oftentimes ebbe and flowe with the moone : because ( howsoeuer the same was alwaies inherently dwelling within their harts ) the efficacie thereof ( for that present ) was suddenly falne to a verie low ebbe . and ( which more is ) we must ( by the purport of your speech ) be further perswaded , that verie many whom christ ( in the generall iudgement ) will finally , and iustly reiect as workers of iniquitie : they had once ( notwithstanding ) the true iustifying faith in themselues , howsoeuer they finally fell from the same . for many of them also , did ( in christs name ) as effectually , and as powerfully driue foorth the diuels from people possessed , as did any of the rest , how holy soeuer . and so ( by consequence ) howsoeuer the callings and gifts of god to saluation be without repentance : verie manie notwithstanding , they may and do loose their iustifying faith , and finally fall from the grace of god. this as it strengthneth verie shrewdly the popish opinion of falling from grace : so doth it mightily weaken that vndoubted assurance of the sauing faith in all the elect . exorcistes . let it strengthen , or weaken whatsoeuer it will : verie certaine i am , that the iustifying faith may effect such a worke . orthodoxus . if you meane such a worke , as your faith effected at mahgnitton of late , we are growne to an issue . howbeit , if you imagine that the iustifying faith may miraculously driue foorth a diuell : then , all the elect ( how vnexpert soeuer ) they also are sufficiently able to cast foorth spirits and diuels if they please . for , they are all mutually interessed in the selfesame iustifying faith : and do iointly participate with all the prerogatiues thereof whatsoeuer , as well as any of the rest . yea , then those other preachers also , who seuerally , and at sundrie times did deale with the partie possessed : they might as effectually haue dispatched that matter as you did your selfe : vnlesse haply you imagine them but reprobates concerning the faith . besides all this , if the driuing out of diuels from men , be ( as you would haue vs imagine ) the vndoubted effect of a iustifying faith : it must necessarily folow , that , so manie as cannot effect such a worke , they may doubt of their iustification in iesus christ. yea , and those other preachers also ( who eftsoones before , and with your owne selfe at that present ) attempted the matter in vaine : they may begin to make some scruple of conscience , concerning the soundnes of their iustification , for their faith could effect no such worke . briefly , if the powerfull expelling of spirits and diuels be in deed ( as your selfe doth auouch ) the essentiall effect of a iustifying faith : then surely , that selfesame effect ( so highlie surmounting verie many of the rest ) it would vndoubtedly haue beene reckoned vp in some one of those places at least , where the other effects of that faith are purposely registred by the spirit of god. howbeit , this powerfull expelling of diuels , is not anie where mentioned amongst those other essentiall fruits of iustifying faith : and therefore , the same is no essentiall effect of anie such faith . exorcistes . but in the xvj . of marke , this powerfull expelling of spirits or diuels is principally put downe as an infallible effect of the faith of the gospell . for , after our sauiour christ had spoken these words , he that beleeueth and is baptized , he shall be saued , he that beleeueth not , shall be damned , then he addeth foorthwith ▪ and these tokens shall follow them that beleeue . in my name , they shall cast foorth diuels : speake with new toongs : take away serpents ; drinke any deadly thing without hurt : yea , and but euen lay their hands on the sicke , and they shall recouer . loe , all these ( you see ) are most admirable eflects . yet such ( i assure you ) as doe vndoubtedly succeed a iustifying faith in iesus christ. orthodoxus . i doe greatly mislike your assurance : for , these matters ( how admirable soeuer in shew ) they are no essentiall effects of a iustifying faith . neither were they at any time , absolutely or simply , but after a sort ( as it were ) the signes or tokens of faith : and serued only for that primitiue age , wherein the gospel of christ was first to be preached abroad in the world . that selfesame primarie preaching of the gospell , hauing ( by the vnsearchable prouidence of god ) such signes and tokens euen purposely annexed vnto it , as trumpets or criers to summon all sorts of hearers vnto the kingdome of christ. for euen as moses his lawe ( in mount sinai , and throughout the wide wildernes ) did gaine a woonderfull auctoritie vnto it selfe , by reason of the manifold miracles effected by moses and aaron : which said miracles notwithhanding ( so soone as the people of israell possessed the promised land ) did foorthwith determine . so surely , those selfesame miraculous actions , which in the primitiue church did credit and grace the gospell of christ : so soone as the gospell it selfe was vniuersally published abroad in the world , they foorthwith did cease and grow out of vse . by all which it is verie apparant , that , those admirable effects , they were onely but temporarie and personall prerogatiues , more especially appertayning to some speciall persons : accordingly as it seemed good to the lord to bestow them himselfe , in the seuerall distributions of those his seuerall graces . howbeit , because those speciall graces ( thus personally bestowed on some few ) did publikely tend to the publike profit of all the elect , and for that those admirable actions , so admirably effected by some one peculiar person , did generally serue for an vndoubted confirmation of the faith in all : it therefore pleased the holy ghost in that place , indefinitely to name the beleeuers themselues , as though that which was done by some one , or a few , had beene generally effected by all the faithfull . exorcistes . howsoeuer he speakes but of one , or a few of the faithfull : very certeine i am , that the miraculous actions mentioned there , they are such essentiall tokens , as do vndoubtedly succeed the sauing faith of the gospel . orthodoxus . that , those tokens succeeded the preaching of the gospel , we do neuer deny : but , whether they do follow the preaching of the gospel , as the essentiall effects of that iustifying faith , which mutually belongeth to all the elect , is the very issue of the question betweene vs : the which i am willing ( if you please ) that maister beza doe determine for vs both in this sort : to another is giuen faith , by the same spirit . this is not that faith ( saith beza ) which belongeth indifferently to all the beleeuers in christ , for , the apostle ( in this place ) entreateth onely of some certeine speciall gifts of the spirit : and therefore , this speciall faith , it hath a speciall relation vnto the effectuall power of god in working of miracles , so far foorth especially , as some speciall persons ( endued with that special gift ) were especially directed therin by some secret motion from the spirit of god. this therefore , is that faith , which we call ( in the schooles ) the miraculous faith : whereof an expresse mention more especially is made , in the seauenteene of mathew : the sixteene of mark : and , in the seuenth of luke . this miraculous faith is plainely distinguished , yea sometimes seperated quite from that true sauing faith , , whose proper obiect is the good-pleasure of god the father for , and concerning the iustification and glorification of all the elect in christ , effectually apprehended before by that their aforesaid sauing faith . finally , this selfesame miraculous faith , she hath also her seuerall doubtings and sundry imperfections : as may plainely appeare in moses and aaron , and in the disciples , and for the which also euen peter himselfe was sharpely rebuked of christ. thus farre maister beza . where he maketh ( you see ) those signes and tokens , such onely effects as follow the preaching of the gospel for the confirmation thereof : but , no essentiall fruits of a iustifying faith , as your selfe very fondly imagine . exorcistes . whatsoeuer maister beza or your selfe may imagine , very certeine i am , that christ speaketh there of that sauing faith which doth orderly succeed the orderlie administration of the word and sacraments : saying thus . goe yee into all the world , and preach the gospel to euery creature . he that beleeueth , and is baptised , he shal be saued : he that beleeueth not , shal be damned . and euen then ( vpon this so solemne a determination concerning the sauing faith of the gospel ) he addeth foorthwith ( by the copulatiue ( and ) the infallible tokens vndoubtedly succeeding that sauing faith ; saying thus . and , these tokens shall follow them that beleeue . in my name they shall cast out diuels , and so foorth . demonstrating very plainely vnto vs , that , the effectuall power for expelling spirits and diuels : is an vndoubted effect of the iustifying faith . orthodoxus . no such demonstration at all . for , christ ( in that place ) doth onely declare what tokens should follow the preaching and faith of the gospel , but , puts downe no essentiall fruits or effects of a iustifying faith as we shewed before , and which may yet more plainely appeare , if you rightly consider his maine purpose it selfe , and the orderly course of his speech concerning the same . the maine purpose of christ , was to allure the elect to a timely entertainement of the sauing faith of the gospel : and this he endeuoureth to do , partly , by an infallible promise of eternall saluation to all the beleeuers , and partly , by an ineuitable threatening of eternall damnation to all the vnbeleeuers thereof . and now next ( for their further confirmation in that selfesame sauing faith of the gospel ) he addeth certeine temporary and personall priuiledges , as infallible tokens and pledges of that his eternall sauing power : i meane , the powerfull operation of many most admirable & miraculous actions . the which said personall prerogatiues , our sauiour christ did purposely bestow vpon some certeine speciall persons : not that he would haue those personall prerogatiues reputed as essentiall effects of a iustifying faith , but , to be rather esteemed as temporary pledges or seales for the perpetuall establishment of his glorious gospel . according to that in the end of the chapter , where it is said that the apostles went foorth and preached euery where ; the lord working effectually in euery of them , and confirming the word with miracles following . thus then you may plainely perceiue how christ putteth down those tokens , as temporary pledges or seales of the perpetuall truth of his gospel : and no essentiall effects of the iustifying faith . and therefore , if you haue none other word else for your purpose , but that one place of christ where he telleth vs , that this kind goeth not foorth but by praier and fasting , the same ( you see ) will not serue your turne : it being not ment at all of a iustifying faith , as hath beene sufficiently shewed before . exorcistes . howsoeuer you conclude at your pleasure : i will neuer be perswaded , but that , those tokens put downe by our sauiour there , they are vndoubtedly , the very essentiall effects of a iustifying faith . orthodoxus . i conclude not at pleasure concerning this point : neither do i put downe my owne priuate opinion , but , the publique consent of many most singular persons , as may further be seene by their following testimonies . first , chrysostome ( vpon that seuenteen of mathew ) saith plainely thus . seeing these miraculous signes are not now wrought by the church in our daies : shall we therefore conclude , that so many of the christians as cannot possibly doe the like miracles , they are vtterly destitute of faith : god forbid we should so hardly censure the deere children of god. the iustifying faith is now present among vs : but , that faith which was called the miraculous faith , is ceased long since . againe , sebastian meyer , he saith , it is necessarie we should distinguish this faith of miracles , from the iustifying faith : because of that which our sauiour saith concerning some at the iudgement day , who alleaging for themselues the miraculous faith , shall ( notwithstanding the same ) be reiected of christ. bullinger in like maner he writeth thus . some vnderstand this place of the power of miracles , and doe hold the faith which is spoken of heere , for a particular faith , appertaining to the apostles themselues : whom especially it behoued to confirme the preaching of the gospell , by their working of miracles . againe , moses pellacherus vpon the selfesame scripture , doth make the miraculous faith , an vndoubted efficient cause of expelling the diuell from the possessed childe . againe , aretius , he telleth vs plainly , that , that which our sauiour speaketh there , of the remoouing of mountaines , and of nothing impossible to them that beleeue : it must necessarily be vnderstood of that miraculous faith , , whereof the apostle elsewhere entreateth . master caluin , he saith that our sauiour ( in that place ) speaketh properly of a particular faith , the which ( as occasion requireth ) hath from the lord , it secret motions : and is the same with that whereof the apostle makes mention saying . if i had all faith , so as i could remooue mountaines out of their places , and haue no loue : i were nothing at all . briefly , musculus he writeth thus . the casting out of diuels ( whatsoeuer men thinke ) is an action of faith . howbeit , it would be considered , of what faith the lord speaketh . for we know there be three kinds of faith . the first is that faith , whereby we beleeue things to be such , as they are in the scriptures propounded vnto vs : as we heare in the scriptures , that there is but one onely true god , and the same an almightie creatour of all things . this we beleeue by the scriptures : and this faith is properly called an historicall faith . there is another faith whereby we beleeue the promises of god , and do truely apprehend his great mercy and grace in iesus christ : this properlie is called the instifying faith . the third kind of faith , is that , whereby we doe firmely beleeue , that there is nothing impossible to god , and whereby also the minde it selfe ( by a speciall motion of the spirit of god ) is forciblie mooued to the powerfull effecting of some admirable matters : and , this is properly called the faith of miracles . the first kinde of faith is most generall , and reacheth euen to the reprobates : in so much as satan also himselfe is thought to enioy it , according to that of iames. thou beleeuest there is one god , thou dost well : the diuels also they beleeue and tremble . the second kind of faith , is onely that sauing faith of the adopted sonnes : by which they are firmely incorporate , & saued in christ. of this faith the euangelist speaketh not heere : neither yet can they that haue this sauing faith , effect any miracles by vertue thereof . the third kinde of faith , is onely a particular faith , in some certaine speciall persons : and the same not alwaies in force , but hath her speciall times , and peculiar reasons annexed vnto her . this kinde of faith , may fitly be called a particular , or singular faith : it being the singular gift of the holy ghost , and hauing from thence her singular directions , as the apostle declareth saying , to another is giuen faith by the same spirit . the which ( without doubt ) must in no wise be vnderstood of the iustifying faith : because ( this being peculiar to some one , or a fewe ) the iustifying faith , it belongeth indifferently to all the elect . this miraculous faith , it saueth none , nor changeth the minde : neither is any man bettered thereby , the woorth of one haire . ( yea , and it is also eftsoones bestowed vpon manie reprobate persons , who will say vnto christ in the general iudgement ; lord , lord , haue we not by thy name prophesied , and by thy name cast out diuels , and by thy name done manie great workes : to whom he will answer , i neuer knew you , depart from me yee workers of iniquitie . againe ( saith the apostle ) if i had al faith , so as i could remooue mountaines , and haue no loue , i am euen as nothing . of this faith our sauiour speaketh in the place you alleage saying . if you had faith so much as is a graine of mustard seede , and should say to this mountaine remooue hence to yonder place , it should foorthwith obey you . by all these testimonies , it is very apparant , that christ ( in that parcell of scripture which you produce for your purpose ) speaketh nothing at all of the iustifying faith in iesus christ. exorcistes . howsoeuer your selfe doe conclude , and those your contestes may seeme to confirme : those tokens which christ puts downe in that place , they are ( i am sure ) the essentiall signes , or effects of a iustifying faith . orthodoxus . although ( by reason of a selfe conceit ) the iudgement of learned diuines be vnable to ouersway your setled partinacie concerning this point : yet let the absurditie of your owne speech , enforce you ( at the least ) to forsake such a palpable errour for shame . for , if the tokens put downe in that place be ( indeed and in truth ) the essentiall and ordinarie effects of a true iustifying faith , as you would beare vs highly in hand : then surely , this palpable absurditie must necessarily ensue so absurd an assertion . namely , that , either there are none ( now in these daies of the gospell ) who may truely be said to be iustified : or that ( now at the least ) we haue the true iustifying faith in another edition , quite differing from that which was then in the primitiue church . for , verie certeine i am , that , no christians now ( how holie soeuer ) are able ( by the onely efficacie of their iustifying faith ) to driue out a spirit or diuell in any possessed : howsoeuer your selfe durst so boldly , ( i will not say blindly ) aduenture vpon such a woonderfull worke . exorcistes . sir , you doe ouer grosly abuse me with girding quippes : i would you knew it , i did not blindlie vndertake that admirable enterprice , as your selfe doth bluntly imagine . orthodoxus . my imaginations herein are nothing so blunt , as the bluntnes of your cause doth require . for , if the vndertaking of such an admirable enterprise , without some apparant directions and warrant from the word , be but a walking in darkenes , yea , a verie desperate , and a blinde rushing vpon the worke it selfe : then i hope i do not grosly abuse you with girding quippes , because it is lawfull to call darkenes , darkenes . but your selfe did vndertake that admirable enterprise , without any apparant directions , or warrant at all from the worde , as hath beene sufficiently declared , and therefore you rushed but blindly vpon that woonderfull worke . so then , ( the premisses you see being dulie considered ) you are now enforced perforce to confesse , that , either you draue foorth no diuell at all from the yoongman at mahgnitton : or that else , you draue him foorth ( at the least ) by the onely meanes of a miraculous faith . howbeit , the miraculous faith you may at no hand auouch in that action : because you disclaimed the same but euen now , as a thing ceased long since . exorcistes . not so . i onely affirmed , that the miraculous faith , it was thought ( of some ) to be ceased long since : but told you not what opinion i hold my owne selfe , concerning that matter . orthodoxus . are you opinionate then concerning this point ? let vs heare ( i beseech you ) your proper opinion : and tell vs without anie doubling , whether you hold for certeine , that the miraculous faith is yet still continued in these daies of the gospell ? exorcistes . if i auouch the continuance thereof , it is no heresie i hope . orthodoxus . a man ( by the course of your speech ) may giue a shroud gesse concerning the length of your foote . howbeit , the night is farre spent , and i am ouer wearie to hold out the controuersie without a breathing fitte at the least . let vs therefore breake off for a little short space : and then set vpon it afresh . for , i am vnwilling to giue ouer the conference now , before the matters be brought to some better perfection . lycanthropus . gods name be blessed for your christian care in doing vs good : and we willingly yeeld to your motion . orthodoxus . arise then , & let vs go walke a turne or two in my parlour . philologus . we attend on your person . the end of the ninth dialogue . the tenth dialogue . the argvment . whether a miraculous faith ( apprehending the power of god , for the powerfull expelling of diuels ) be yet still continued ? what a true miracle is ? and whether the working of miracles , be now fully determined in the churches of christ ? the speakers names . philologvs . lycanthropvs . pnevmatomachvs . physiologvs . orthodoxvs . exorcistes . orthodoxus . a pennie-woorth of ease , i perceiue is woorth a pennie : oh how this little recreation hath reuiued my wearied spirits ? do not you also , verie sensiblie perceiue the self-same effect in your selues ? physiologus . yes sir , blessed be god for the same . for my owne part , i feele my selfe as liuely in bodie , as sharpe in conceit , yea , and as fit for the conference , as i was at the first beginning . lycanthropus . the same i dare say for my selfe and the rest . orthodoxus . let vs then go roundly to worke . come on exorcistes , tell vs in good sadnes , doe you hold it for certaine , that the miraculous faith , is yet still continued in these daies of the gospell ? exorcistes . what reason haue you to imagine the contrarie ? orthodoxus . what reason ? i will giue you one reason ( for this once ) in stead of a thousand , thus . the working of miracles is ceased long since : and therefore also the miraculous faith . exorcistes . why sir ? to remooue the diuell by prayer and fasting is no miracle at all . physiologus . maister orthodoxus , doe rest you a little , and let me argue this point . come on exorcistes : and answere directly . is the driuing out of diuels by prayer and fasting , no miracle i pray you ? exorcistes . it is no miracle at all . physiologus . well , then i perceiue , we are of necessitie enforced to declare plainely vnto you , first , what a miracle is , with the sundrie kinds of miracles : and then next , we will exactly consider of your action at mahgnitton , to see , whether the same ( pretended to be done by your selfe as it was ) may truely be termed a miracle , in any respect ? lycanthropus . i pray you proceed in your purposed course . physiologus . with very good will. wherein first , for the word ( miracle ) it selfe , we haue to consider , that , that thing which we commonly account a miracle , is named of the hebrewes ( niphlah ) i meane , a most admirable or , a merueilous matter . or rather ( niphlath ) if you will : that is , a woonder quite hid from our eies . and therefore , all those obscure and admirable matters which do highly surmount the reach of our reason : they are commonly called ( niphlaoth ) that is , very strange and admirable actions . or rather ( miphleoth ) i meane , such hidden , and such secrete occurrents , as cannot possibly be conceiued by the narrow compasse of our common , and naturall sense . they do fitly proceed from the radicall word ( palah ) or ( niplah ) which is as much to say , as , to be vailed , obscured , quite hidden , difficult , and very highly surmounting the shallow reach of our reason . because , euery miraculous action , is alwaies some such kind of matter , as is ouer much vailed , obscured , hidden , and difficult , beyond our common capacity : yea , and such an vnwonted occurrent , as seemeth most admirable , and very hard in our present apprehension . in like manner , the gretians , they entitle it ( thauma ) that is a merueile , or woonder . and , it commeth of the verbe ( thaumazo ) which signifieth to admire , to merueile , or woonder . the latines , they call it miraculum , quasi occuli mirum , the woonder of the eie , for that it seemeth a merueile in euery mans eies : and therefore , they do oftentimes expound it , a prodigious , a monstrous , or , an admirable matter , for that the lord by such an vmvoonted meanes , doth extraordinarily foreshew some admirable accident , quite contrary to the accustomed order of nature her selfe . so then , by all the premisses it is verie apparant what a miracle is . namely , it is by the extraordinary working power of the lord , some such vnaccustomed action , as verie highly surmounteth the whole faculty of euerie created nature : and is therefore thus admirablie effected , to the end it might the rather affect the beholders with an admiration thereof , & might the more certeinly confirme their faith in the truth of the worde . in this definition we may easily discerne all the essentiall causes of myracles . for first , the efficient cause of euerie such admirable action , is an extraordinarie working power of the lord. the materiall cause , are all those admirable actions themselues . the formall cause , is the vnaccustomed maner of effecting those actions . the finall cause , is partly to affect the beholders with some serious admiration concerning the omnipotent power , and wisedome of god : and partly , to confirme their faith in the truth of the worde . by all which you may plainely perceiue what a miracle is . lycanthropus . verie true : but , what be the sundrie kindes of miracles ? physiologus . they are those variable and differing sorts of admirable actions : which both may be , and are diuersly discerned according to their diuers and sundrie conditions . and these sundrie sorts of miracles , are twofold : namely , either true , or false miracles . philologus . which are the true miracles ? physiologus . they are al those admirable actions whatsoeuer , which ( both for their matter and forme ) are rightly and truely effected : and which also , are wholie directed to their certeine determined endes , namely , the glorie of god , and credit of his glorious gospell . and , such are all those admirable actions ( how sielie soeuer in shew ) which were miraculously accomplished , either immediately by the lord alone : or mediately at least , by his extraordinarie ministers . pneumatomachus . which are the false miracles ? physiologus . they are all those admirable matters in shew , which either are not ( in deed and in truth ) the selfesame thing they seeme to portend : or which else are effected , not by any supernaturall power surmounting the reach of our reason , but , by some such naturall facultie of nature herselfe , as is hidden and secret from the present apprehension of those that behold the same . yea , and which also are eftsoones directed to some such specialpurpose , or sinister end , as is directly opposite to the glorie of god , and the truth of the gospell . these later sorts of miraculous actions ( how admirable soeuer in sensible appearance ) they may without any extraordinarie helpe of the lord , be easily effected by angels , by diuets , and expert persons : euen onely thorough some hidden facultie of nature her selfe three manner of waies . . for first , verie certaine it is , that angels , diuels , and men ( expert in naturall philosophie ) hauing a deepe insight into the hidden secrets of nature : and being thoroughly experienced in the powers thereof : they may and can easily apply those saide natural powers , to some such perexisting matter , as hath in it selfe , a naturall disposition to euerie such action entended . for , from the naturall coniunction of some such perexisting matter with some proffered efficients , there will euen naturally succeed , some such vndoubted effects , as the partie ( procuring such naturall coniunction ) propounded before . yea , and those also vpon the sudden , and beyond the expectation of all the beholders therof : which doth eftsoones enforce them to admire at such rare , and vnwoonted euents . for , the diuell himselfe , as also , those experienced persons in natures secrets , they doe verie well know , that frogs , wormes , yea , and also some serpents , are easily engendred of some putrified matter perexisting in nature : especially , if there be added to euerie such putrified matter , and of heat ; by such certaine degrees as is correspondent thereto . now then , this the foresaid conioyning of putrified matter , an actiue heat together , being not verie difficult for diuels , and for cogging companions to effect if they please : they therefore eftsoones doe attempt the timely effecting thereof , and all to circumuent and deceiue the beholders themselues . euen as did iannes and iambres , the egyptian sorcerers : if augustines iudgement be adiudged canonicall . secondly , the diuell himselfe , and so many besides as haue any insight at all into the secrets of nature , they doe very well know , that some sodaine commotion of the naturall spirits , of bloud , and of humours , do mightily disturbe and distemper the bodies of men . insomuch as the imaginations , the formes , and representations of things raised vp and conserued in those selfesame commotions : are eftsoones exhibited to the phantasie or imaginatiue facultie , at the verie same instant the commotion was made , yea , and eftsoones also , euen in that selfe same manner and order wherein it pleaseth the disturber of our spirits and humours to conuaie those selfesame representations . by which said meanes verie many and sundrie visions do foorthwith appeere to the phantasie : as we may plainly perceiue in so many as are fearefully affected with phrenesies . yea , and ( which more is ) the matter it selfe may be brought to such issue , as those selfe same representations which are inwardly conserued in the imaginatiue facultie : they may , and are eftsoones recalled to the externall senses themselues . in so much as the partie ( preposterously affected therewith ) doth verie strongly imagine that he vndoubtedly beholdeth those selfesame things with his eies , which were apprehended before , in the phantasie , imagination , or common sense , and are conuersant wholy therewith : whereas ( in deed and in truth ) there was neuer any such matter existing essentially in outward appearance . . lastly , many like admirable matters may verie easily , and ( as it were ) with a trice , be foorthwith effected both by diuels and by cogging companions : either by the assistance of some precompacted confederacie , or through the onely supply of some local motion . wherein ( partly by watchwords , and partly also by the present exchange of one thing for another ) many admirable actions ( in an outward sensible seeming , and by a nimble conueyance ) both may be , and are eftsoones effected by seducing make-shifts , and iuggling mates . now then , all these the forenamed sundrie manners of working many admirable matters in outward shew : how strange soeuer they seeme to the beholders themselues , they are simply no miracles at all : howsoeuer ( respecting our shallow reasons , and stinted iudgements ) it pleaseth the lord eftsoones to entitle them so in the sacred scriptures . come on therefore exorcistes , now that you haue sufficiently heard what a miracle is , as also of the sundrie sorts of miracles : doe tell me with whether of both these sorts of miracles aforesaid , you do range your supposed admirable action wrought at mahgnitton ? i meane , whether we must esteeme the same a true , or false miracle ? a true miracle you may not affirme it to be : both because the same is vtterly destitute of all those the former essentiall causes of miracles , and for that , no such thing at all was euer effected , as hath beene , and shall be shewed at large . againe , a false miracle ( i beleeue ) you will neuer auouch it to be : for feare of being forthwith concluded some such cunning impostor , as hath ( only by iuggling sleights and falfe legerdemaines ) a long time bewitched the minds of the simple . exorcistes . i account it no miracle in any respect . and surely , if your selfe , or any other haue conceiued thereof , as of a miracle , and thereupon also haue thought hardly vpon it , for that the miraculous actions are thought to be ceased : you are therein ( by your patience ) verie deepely deceiued . physiologus . why sir ? is not the driuing out of diuels a miracle ? exorcistes . in deed , to cast out diuels by a commanding word so as one no sooner commaundeth the spirit to goe out , but foorthwith he departeth , as christ and his apostles did : this i confesse , is not onely a miracle , but of them the greatest . howbeit , by meanes of prayer and fasting to driue out satan , or rather , to entreat christ ( to whom all power is giuen in heauen and in earth ) to cast foorth satan : is no miracle at all . physiologus . and , why so i beseech you ? exorcistes . because of the meanes that is vsed . for , whatsoeuer is brought to passe by meanes , that same is no miracle ( because of that saide meanes ) be it neuer so woonderfull : as might be shewed ( but for breuities sake ) by a thousand instances . physiologus . you are either a great frend vnto breuity : or breuity a good shelter to your wether-shaken cause at the least . notwithstanding , for that you go about ( by a bare pretence of meanes ) to make a mere nullity in many miraculous actions , as shal be shewed hereafter : this i must be bold to tel you ( as it were ) by the way , that either i wholly mistake your meaning , or , your selfe do vtter you wot not what . for , if by the word ( meanes ) you vnderstand such a meanes , as hath essentially in it owne selfe , some energetical force , either naturally , or artificially , for the orderly effecting of matters : namely , such a meanes as hath in it selfe naturally some naturall consonancy concerning the action entended ( as hath naturall foode , for the orderly conseruation of our naturall being ) or if otherwaies , you vnderstand such an artificiall meanes , as hath in it selfe artificially , an apt correspondency vnto the purposed businesse ( as hath the carpenters axe , to the hewing and squaring of logs ) then you say true . because , any thing effected by such essentiall meanes , hath in it ●elfe no extraordinary or supernaturall power , ( how admirable soeuer in shew ) but is ordinarily effected by mere naturall , or artificiall meanes at the least : and therefore , howsoeuer a woonder , yet no miracle in any respect . howbeit if by the word ( meanes ) you vnderstand some such supposed phantasticall meanes as , neither naturally , nor artificially hath in it selfe any ability , disposition , or aptnesse at all to any such action entended , as are all created , or mere naturall meanes whatsoeuer , to euery of those extraordinary and supernaturall actions which wholly concerne the powerfull expelling of spirits and diuels : then , this your speech ( respecting especially the point of our question ) is too to absurd and sencelesse . neither shall you euer be able ( though you set breuity aside for the present , and take what leasure best liketh your selfe ) to giue vs herein , so much as one onely true instance , out of all those your pretended thousand instances , whereof you so brauely vaunted before . exorcistes . you goe about i perceiue , very sleightly to ouerslip the maine point of my argument : by this your cunning new-coined distinction of meanes . physiologus . nothing lesse i assure you . and therefore ( seing you are so resolute ) do frame your owne argument : that you may foorthwith receiue an answere directly vnto it . exorcistes . i frame it thus . whatsoeuer is brought to passe by meanes , that is no miracle . but , the driuing out of diuels by praier and fasting , is brought to passe by meanes : therefore , the driuing out of diuels by praier and fasting , is no miracle . physiologus . first , make plaine the ambiguous terme ( meanes ) in your maior proposition : and tel me plainely , whether you vnderstand thereby , any such essentiall meanes , as , either naturally , or artificially at least , hath in it selfe , some energeticall force , for the powerfull expelling of spirits and diuels . exorcistes . i vnderstand not any such essentiall meanes at all : but such a meanes rather , as doth accidentally befall the action entended : that selfesame accidentall meanes , not hauing any further force in it selfe for expelling the diuel , then pleaseth the lord to blesse it withall . physiologus . this then i dare tel you for truth : that , your assumption is vtterly false . for , the powerfull expelling of spirits and diuels , was neuer effected by any such meanes , but , by the onely supernaturall power of the lord , as hath been sufficiently prooued long since : and therefore , euery such action ( notwithstanding your often pretended meanes of praier and fasting ) must needs be a miracle . exorcistes . nay sir , when satan is cast out by praier and fasting , the whole church , or any member thereof , it worketh no miracle : because , she cannot ( in vsing the meanes ) be assured to preuaile . for , although the assurance is , and may be great in this case : yet , we cannot be sure that the party shal be deliuered , the meanes beeing vsed : because , god is at liberty , to blesse the meanes he hath appointed to this ende : or to withhold his blessing from it . and , in this latter case : what will any meanes profit or preuaile ? physiologus . your minde ( it shoud seeme ) is mightily amazed with the matter in question : your speeches they are so fearefully distracted among themselues . for the assurance ( you say ) is very great in this case : and yet , you cannot be assured of the parties deliuerance . because , the whole successe of that busines , doth wholie depend vpon the great blessing of god : without which the meanes cannot possiblie preuaile , or profit in any respect . oh , heere are crowded vp closely togither , an huge company of crazie conclusions : the one of them proferring the canuizado , or counterchecke directly vnto the other . insomuch , as if they be not al bound the sooner vnto the good behauiour : some bloudie massacre will vndoubtedly fall foorth among themselues . but goe to : what if your saide meanes should be blessed of god ? my meaning is this ; what if the lord , euen at your praier and fasting be entreated to driue foorth a diuell ? were that worke , thus effected ( as you fondlly imagine ) by meanes : no miraculous action at all ? exorcistes . it is then , mirandum , non miraculum : that is , a woonderful worke , but not a woonder . physiologus . oh , then i perceiue , the verie period of time is now plainely expired : wherein that old verse must needes be fulfilled , which saith : miranda canunt , at non credenda poetae . — the poets many woonders sing : which are not woorth the crediting . for , tell me i pray you , whether you account this your newe comed distinction of mirandum , and miraculum : as a sound , and a currant distinction ? exorcistes . yea , why not ? it being the very same which the holy ghost obserueth in sundry places of scripture : where he putteth downe these two distinct words , namely , signes , and woonders . by signes he vnderstandeth all those miraculous actions whatsoeuer , which are called miracula : and by woonders he meaneth all those admirable matters , which , in an onely regard of their great vnwoontednes , are fitly termed miranda . physiologus . this new-coyned logicke , or rather , this coie-kinde of distinguishing causes , you haue learned i perceiue from nyce mistres merchant : who ( with as great probability of reason ) hath tolde vs long since , that pepper is hot in operation , and colde in working . making operation and working , the diuident members of her pepper in sale : as you make your woonderfull worke , and your woonder , the seuerall kindes of admirable matters , and , all this , to manage ( if possiblie it might be ) your woonderles woonder wrought at mahgnitton . and thus you would cunningly cast a myste if you could before the eies of the simple : to make them beleeue , that a woonderfull worke were no woonder at all , and that no woonder at all were a woonderfull worke . and so , it commeth eftsoones to passe ( especially among such as are desirous of nouelties ) that , signes and woonders must be esteemed , either as true woonders , or no woonders at all , whensoeuer , and so oft as it pleaseth your selfe to make of a woonderlesse woonder , a woonder of woonders . howbeit , because this new phantasied distinction of signes & woonders , is be come ( at this present ) the fairest flower in your garden , to furnish foorth your faint-harted cause : it shall not be amisse first to put downe the verie true meaning of those two seuerall wordes : and then next , to lay open your palpable impudencie , in so groslie abusing the same , to serue your turne . lycanthropus . i pray you proceed in your purpose . physiologus . content . first therefore ( for signes and woonders ) the hebrewes , they haue vsually oth , and mopeth , sauing , that eftsoones for the word oth , they do vse the word lanas , which signifieth a signe , or a banner set vp for a token , as in sundrie places of scripture it is verie apparant . by the worde oth , they vnderstand such a signe as portendeth some rare matter to come , or rather a woonder , whose prediction is hard at hand . it springeth from the radicall verbe , athath , which is as much to say , as to come speedily , to make haste , or to runne : because euery miraculous action , ( surmounting the ordinarie course of nature , and comming to passe beyond the common expectation of people ) is eftsoones in place as it were on the sodaine , and within the beholders view before they begin to imagine thereof , as we may plainely perceiue by the verie vse of the word it selfe , in sundrie places . againe , by the word mopeth , they vnderstand some prodigious or seldome seene thing , some vnwoonted , or perswasorie matter , yea , or some such perswasible signe , as verie easily procureth credit with all the beholders . it comes of the worde iaphah , and hath an affinitie with pathah , which signifieth to perswade , or entice : because , euerie such admirable matter ( how vnwoonted soeuer ) it hath in it selfe such a perswading : or an entycing power as preuaileth with men . and , hereof it came to passe that the third sonne of noah , fitly was named iapheth , gen. . . for that he and all his posteritie ( by the admirable promises put downe in the gospell ) were so easilie perswaded or enticed to dwell in the tents of shem , vnto whom the sauiour was promised . the which dwelling with shem , may fitly be called mopeth , that is , a woonderfull matter : by reason of that woonderfull effect which it wrought vpon iapheth , and all his posteritie . these two wordes ( oth and mopeth ) do differ the one from the other , in this , namely , for that the word oth , is vsed in many places where the worde mopeth may not be vsed : because mopeth , it euermore respecteth the effect or the end , which is to procure an admiration with men : and therefore it is verie apparant , that a woonder ( respecting especially the beholders themselues ) is no lesse admirable , then a woondrous worke : howsoeuer it pleaseth your selfe to distingush the one from the other . exorcistes . not i , but , the holie ghost doth distinguish them so , in sundrie places , especially in deuteronomie : where he putteth downe signes and woonders , distinctiuely . vnderstanding by signes , such miraculous actions as are onely effected by the supernaturall or commanding power of the lord : and by woonders , such strange operations as do ( for their strangenes ) make men to admire , albeit not wrought by anie supernaturall , but onely by naturall meanes . these latter , they may ( for their strangenes ) be fitly called a woonder , but , no woondrous worke : because , they be effected by meere naturall meanes , and so my distinction ( your may see ) it is currant . physiologus were you not shameles , you would blush for very shame , thus shamelesly to brand the holie ghost with a lie , and all to vphold your legerdemaines : which cannot possiblie stande of themselues , but must needes be vnderpropped eftsoones withlying distinctions . for , whereas you would make signes and woonders , two distinct or seuerall matters , because of the distinctiue particle ( or ) put downe in the text , and thereupon would haue vs imagine that by ( signes ) are ment miracles , and by ( woonders ) is vnderstood a woonder forsooth , but no woondrous worke : may it please you to cōsider a little better with you selfe , how that the holy ghost ( in that place ) doth vse those selfesame two words , not as seuerall matters distinct in themselues , but rather , as meere synonyma , that is , words of one and the selfesame signification , exegetically put downe , the one to explane , or expresse the other , according to that in the psalme , where the prophet saith thus : remember the maruellous workes which the lord hath done : his woonders , and the iudgements of his mouth . putting downe the woonders and iudgements of his mouth , to shew what he meant by the maruellous workes rehersed before . as if he should say thus , would you willingly know what i meane by the miraculous or maruellous workes of the lord ? i meane , al those his woonders and iudgements , which ( so expresly and after such a speaking manner ) doe declare his extraordinarie working power : to the great admiration and woonder of all the beholders thereof . howbeit , because the disiunctiue particle ( or ) is so pretious a pearle in your eies , what say you to that place in exodus , where the verie selfesame words are expresly put downe to the selfesame purpose with that in deuteronomie ; albeit not disiunctiuely , but rather copulatiuely thus . and i will multiply , eth-oththai , veeth-mopthai : that is , my signes and my woonders . here the holy ghost , he vseth ( you see ) the copulatiue ( and ) and not the disiunctiue particle ( or ) and yet , to one and the selfe purpose with the text you insist vpon : which plainely declareth , that signes and woonders , they are no such seuerall matters distinct in themselues , but were synonyma , the one put downe to expresse the other . exorcistes . if signes and woonders be mere synonyma , and indifferently put downe for a miracle , then dauid ( it should seeme ) he became a miracle , especially then , when he was reputed the woonder of men , according to his owne testimony : telling vs plainely , that he became a monster vnto many , which ( by your exposition ) must be vnderstood a miracle to many . howbeit , the purpose of dauid , was only to expresse his present distressed estate ; by the word mopheth declaring plainely vnto vs , that he was no lesse abhorred of wicked men , then if he had been a monster in nature . by the which it is very apparant , that something may truely be termed a woonder : and yet , the same no woondrous work . physiologus . you doe very absurdly abuse the word mopeth it selfe : and most grosly mistake the true meaning of dauid in that portion of scripture . for first , the word mopeth there , it doth not necessarily conclude , that dauid was simply a monster : but rather , it noteth vnto vs , that he was generally reputed with many , as an admirable signe , or token of the extraordinary care of god towards all the chosen in christ. and , so much , the letter ( ●caph ) prefixed before mopeth , and making it kemopeth : very plainely importeth vnto vs. for , that letter , it is ( as euery one knoweth right well ) a letter of similitude , or likenesse : and therefore , it must be translated , in like sort , euen as , euen so , as it were , in like manner , and so foorth . whereupon you may plainely perceiue ( if you please ) that , the reading , it ought to be thus . i became ( as it had been ) a miraculous signe , or token to many . not that the prophet was simply so , but rather , esteemed so ; yea , such a one in respect , and after a sort . neither was it the purpose of dauid ( in that place ) to make any mention at all , of any his present distressed estate : but rather , to expresse the admirable mercies of god , concerning his extraordinary working power , in so miraculously protecting the person and state of dauid . as , if he should say . o lord , thou hast with such faithfulnesse and truth , preserued thy poor seruant from time to time , that , very many ( in an onely consideration of my miraculous deliuerances ) doe not onely admire at thy extraordinary power in protecting my person : but ( which more is ) they are mightely mooued ( by the example of thy manifold mercies in me ) to depend altogether vpon thy wonderfull prouidence . that this is the true meaning of the word mopeth there , not onely the verie coherence of that scripture it selfe , but also the other like places where that selfesame word is purposely applied to any mans person , doth plainely declare . howbeit , if by the word mopeth we must necessarily vnderstand a bare woonder forsooth , but no woondrous worke : doe shew me your opinion concerning another text in ioel. where the lord saith he will shew woonders in the heauens and in the earth , bloud , fire , and pillers of smoake . the sunne shall be turned into darkenes , and the moone into bloud , before the great day of the lord come . doe tell me i beseech you , whether these woonders in heauen and in earth , this bloud , this fire , these pillers of smoake : whether i say , this turning of the sunne into darkenes , and the moone into bloud , are not euerie of them to be esteemed verie woondrous workes ? i hope you dare not , verie certaine i am , you may not denie them for such : and yet the holy ghost ( notwithstanding this your new-coyned distinction ) he vseth the verie selfe same word mopeth , which you simply translate a woonder , but no woondrous worke , saying thus . i will shew mopthim , that is , woonders in heauen and in earth . moreouer , where as the lord in ezechiel obserueth the verie selfesame word mopeth , which you simply esteeme as a wonder , but not a woondrous worke : the verie purpose and coherence of that scripture it selfe , verie plainely declareth , that it may not ( especially in that place ) be wel translated a woonder : but rather , a foreshewing signe or token of israels captiuitie among the caldeans , saying thus : i haue constituted or ordeyned thee , ki-mopeth nethattiack lebeth israell . that is to say , a foreshewing signe or token to the house of israel . and a little after in the eleuenth verse , thus , say thou vnto them , emor ani mopethkem : that is , i am your foreshewing signe or token : as i haue done , ▪ so shall it be done vnto them , they shall goe into bondage and captiuitie . by all the premisses then it is verie apparant , that those two words ( signes and woonders ) which your selfe would seeme to distinguish : they are not ( throughout the olde testament ) put downe ( concerning this question ) for any such seuerall matters distinct in themselues , but rather , as synonyma , and the one to expresse the other . licanthropus . but , how are they vsed in the new testament ? physiologus . euen as before in the olde . for else , either the holie ghost should be contrarie to himselfe : or that which we concluded before is vtterly false . and therefore , for the hebrew wordes oth , and mopeth : the gretians in the new testament ( for the most part ) they vse semeion and teras , that is , signes and woonders miraculouslie effected by the extraordinarie power of the lord. although , i denie not , but that now & then they vse other wordes equiualent with those , as did also the hebrewes before them . for so it appeereth in luke , that after the curing of the palsie sicke , the people with a woonderfull amazednes cried out , and saide : doubtlesse we haue seene paradoxa , this daie : vsing ( insteede of those other we named before ) paradoxa : which worde , the vulgar translateth mirabilia , erasmus incredibilia , tremellius prodigia , pagnine , beza , and montanus , inopinata , that is , woondrous , incredible , strange , and vnlooked for things , or things beyond our common expectation . againe , they vse eftsoones also , the worde thaumaston , as appeereth especially in mathew ; where ( after the admirable curing of the blinde , and the lame in the temple ) it is said of the high priestes and scribes , that when they behelde thaumasta which some enterpret mirabilia , some miranda ; i meane , the great maruels and woonders which iesus did ) they were highly offended . the like vse of this worde appeereth elsewhere in sundrie places of scripture . thus then the holie ghost ( you see ) he vseth for this matter , such varietie of words as seemeth best to his wisedome : although for the most part he putteth down seimeion , & teras , as i told you before . and , by seimeion , he vnderstandeth especially , all those foreshewing signes or tokens , which are by the onely miraculous power of the lord effected : as verie plainely appeareth throughout the whole bible . but by the word ( teras ) he doth more peculiarly expresse all those admirable matters of the mightie iehouah , which do sodainely procure admiration with men : as may verie euidently be seene in euerie scripture , where the said word is in vse . by all which it is verie appant , that the grecians also ( howsoeuer in the new testament , they vse seuerall wordes concerning this question ) they do vnderstand thereby , no such seuerall matters , as are essentially distinct in themselues : but rather all those miraculous actions which are entirely accomplished by an extraordinarie , or supernaturall power of the lord. exorcistes . howsoeuer you frame expositions to fitte your owne turne , the holie ghost , he knoweth best how to enterpret himselfe : who telleth vs plainely in the second of the hebrewes , that , god gaue testimonie to the gospell , both by signes , and woonders , and by diuers miracles . in which place , either he doth plainely distinguish miracles from signes and woonders : or else he makes but a needlesse tautologie at the least , which were absurd to auouch . and therefore , my former distinction of woonders , and woonderous workes ( by this portion of scripture ) is canonized currant . physiologus . see how vainely you vaunt of a tryumph , before any stroke be stricken , concerning the sense of that scripture . for , whereas you are in verie great hope , thereby , either to confirme your newfound distinction , or to taint the holie ghost at the least , with a needlesse tautologie , i meane with an idle repetition of one ▪ and the selfesame matter : you do therein , first of all , verie fondly bewray your intollerable pride : who ( rather then you would submit to the truth ) are not ashamed at all , verie insolently to schoole the holy ghost , concerning the right vse of a tautologie . howbeit , as tautologies are verie frequent and ordinarie throughout the whole scriptures : so are they not needlesse , or idle , as your selfe doth idlely imagine . no , they are rather a more euident demonstration , that the matter it selfe , so declared by them , is the more constantly confirmed vnto vs : according to the testimonie of the patriarke ioseph . who , directly told pharaoh , that his double dreames , did both of them tende to one end : and that therefore , his saide dreame , it was the second time doubled , because the matter it selfe foreshewed thereby , was certeinly establisht by god. so surely , in that place to the hebrewes , the often repetition of miracles by those seuerall termes of signes , of woonders , and of sundrie powers , it is no needlesse tautologie , as you do triflingly tell vs : but rather a most necessarie doubling , and trebling of the matter it selfe by those selfesame termes , to the end , that the newly taught gospell confirmed thereby , might the more firmely be testified vnto vs , according to the good purpose of god. and therefore , this place to the hebrewes is so farre of from proouing your distinction a currant distinction : as it rather confoundeth the same . notwithstanding , if you will in no wise be perswaded , but that ( howsoeuer ) some difference there is concerning those seuerall words : this then i must tell you for further truth , that , there is no difference at all as touching their primarie efficient , for they were all extraordinarily effected by a supernaturall power of god. but the difference ( if any at all ) respecteth their endes or effects : which was , to draw men into a reuerend admiration of that selfesame power of the lord. as for example , first , the holie ghost doth call miracles , signes : because they were authenticall significant seales , and testimonies vnto vs , that , the doctrine deliuered before , was truely from god. againe , he calleth them woonders : because they were strange in themselues , and shewed foorth such an vnwoonted worke , as was vtterly vnknowen vnto men . lastly , he calleth them powers : because they had in them , an euident proofe of the extraordinarie power of the lord. lo , this is the whole difference that may be discerned concerning these matters . the which as it truely declareth vnto vs , the vnchangeable purpose of god , in an vndoubted confirmation of the gospell thereby : so doth it vtterly disanull your idle distinction of woonders , and woondrous workes , as may more plainly appeere , by an orderly conferring of this place to the hebrewes , with that in the xvj . of marke . where the euangelist affirmeth , that the apostles went foorth and preached euery where : the lord working togither with them , and confirming the worde with miracles folowing . from both which places of scripture , i do frame this folowing reason . whatsoeuer matter did extraordinarily succeed the apostolicall preaching of the gospell , for a further confirmation thereof to the world , that was an vndoubted true miracle . but , diuers signes and woonders , and powers , did extraordinarily succed the apostolicall preaching of the gospell , for a further confirmation thereof to the world : therefore , those signes and woonders , and powers , were euerie of them vndoubted true miracles . by this then it is apparantly euident , that , either you accomplished no woonderfull action at al , as touching any your supposed most admirable matters wrought at mahgnitton : or if ( as your selfe do affirme ) the same was truely and indeed a true woonder , then was it also a woondrous worke , i meane , a true miracle howsoeuer you shelter the same . exorcistes . it was onely a woonder , but no woondrous worke , as i told you before : and onely because of the meanes . for whatsoeuer is brought to passe by meanes , that is no miracle : because of the meanes , be it neuer so woonderfull . physiologus . but , do you speake in good earnest ? exorcistes . yea , in verie good earnest . physiologus . then , tell me what you esteeme of the turning of waters into bloud by moses his rodde : of the egyptian frogges : of the swarmes of lyce which came vpon man and beast : of the egyptian scabbes and botches by the sprinkling of ashes : of the thunder and haile , by the stretching out of moses his hand : of the egyptian grashoppers , ouerspredding the whole land : of the palpable darkenesse , throughout the whole land of egypt : of deuiding the red sea , by the hand of moses : of the rocke that gushed out water , by the stroke of the rodde : of elijah his making the bitter waters sweete , by casting in salte : of the curing of naaman his leprosie , by washing in the waters of iorden : of the swimming of iron by elisha his meanes : yea , what shall we thinke of giuing sight to the blinde , by a plaster of spettle and claie , first tempered togither : of helping to health by touching the hem of christs garment : of curing verie many by annointing with oyle : by the shadow of peter : yea , and by napkins brought to the sicke from the bodie of paul. in euerie of these actions there was vsed some meanes : and yet , you dare not denie , but that they were euery of them miracles . exorcistes . these were euery of them but dead , or rather quite contrary meanes to the worke which was wrought : and therefore , whatsoeuer was brought to passe by such impotent meanes they were notwithstanding , true miracles . howbeit , praier and fasting ( being instituted of god to that work , performed withall , by the power of the spirit , and hauing moreouer , many promises annexed thereto ) it cannot possibly be , but that ( with the orderly obseruation thereof ) there goeth some ordinary power for accomplishing the purpose pretended : and , therefore , the casting out of diuels , or , the powerfull effecting of any other admirable matter by that speciall meanes , is no woonderfull worke , but a woonder , as i told you before . physiologus . and , i told you likewise before , that praier and fasting hath no power of it selfe to driue foorth a diuel : yea , you your owne selfe affirmed euen now , that , the whole efficacy of that woonderfull work dependeth wholly vpon the good blessing of god. without which , the meanes it selfe ( though neuer so duely performed ) preuaileth nothing at all . but ( to winck a while at these grosse ouersights ) doe tel me in good sadnesse , whether the driuing out of the diuel by praier and fasting , be any miracle at all ? exorcistes . it is then , no miracle : because of the meanes . physiologus . if the onely vse of that meanes , may make a flat nullity in miracles , my meaning is , if praier and fasting is of sufficient force to cause , that miraculous works become no miracles , and onely because of such meanes : then , tel me i pray you , what you think of remoouing the egyptian frogs and lice , by the praier of moses : of israels preuailing against ameleck : of elijah his reuiuing the widdow of zarephthas sonne : of elisha his raising the shunamits sonne vnto life : of the admirable opening of his seruants eies : yea , what thinke you of the raising of lazarus from death : of peter his restoring of tabitha againe vnto life : of the earthquake , and shaking of the prison , wherein paul and sylas were stocked : of paul his reuiuing of eutychus : of the curing of many , by the praier of the elders . these were all effected by praier you know : were these therefore ( i pray you ) no miracles ? moreouer , what must we account of all the miraculous dispossessings of spirits and diuels in the primitiue church ? if , because they were euery of them effected by praier and fasting , they were therefore no miracles : then it foloweth by necessarie consequence , that there were neuer any actuall possessions , nor dispossessions of diuels , at anie time since the apostles daies . because , those dispossessions , ( how admirable soeuer ) being effected by praier & fasting , they could be no miracles ( by your account ) in an onely respect of that meanes : whereas , the possessions , and dispossessions of diuels ( notwithstanding that meanes ) they were alwaies reputed true miracles with the church of god. and therefore if your selfe did driue foorth a diuell at mahgnitton by praier and fasting , as you beare vs in hand : then surely , the same was not simplie a woonderfull worke , but also a woonder , i meane , a true miracle , notwithstanding anie such your supposed meanes . exorcistes . if signes and woonders must euerie of them be esteemed true miracles indeed : it foloweth then , that , not onely the false christs of euerie age , but antichrist also himselfe may truely be said to accomplish true miracles : because , they also from time haue beene able to worke many strange and woondrous things . physiologus . i told you before , there were two sortes of miracles : namely , either trué , or false miracles . the first sort is , when as a meere naturall matter , is either restored , or cured , or wrought by the onely application of meere naturall meanes . howbeit , those said naturall meanes , either they are not altogither the same which we commonly vse : or , they are not vsed after the selfe-same manner and way . after this manner , the diuell , the egyptian sorcerers , the false christs , yea , and antichrist also himselfe , they haue done , and may daily effect manie woonders . and , in an especiall regard of the strangenes thereof , they also ( abusiuely and after a sort ) may be said to be workers of miracles : because they accomplish such matters on the sodaine , as do make men admire . howbeit , this kinde of miracles , they cannot truely be esteemed , true miracles indeed , because either they are not truly effected , or , not to a true end at the least : although yet , they may verie fitly be termed terata , that is , wondrous actions , because of the sudden woonder succeeding the same . the other sort of miracles are properly called seimeia , that is , significant or foreshewing signes : and those are onely effected by iehouah himselfe , who alone doth woondrous things . yea , and that also , either without any meanes at all : or quite contrarie to the power of all naturall causes , and of nature herselfe . for , as the mightie iehouah hath created nature of nothing : so is he able ( when it seemeth good to his wisedome ) to alter , to encline , and to ouerturne the orderly course of nature in any one thing whatsoeuer . neither hath the said nature any power to withstand the creator and lord of nature . come on therefore exorcistes , let vs goe strictly to worke . either you wrought no woonder at all : or you wrought a wonder at least in the yoongman at mahgnitton ? if no woonder at all : then did you grossely delude the world , by making them to stand gazing and woondring so long at a matter of nothing . on the other side , if you wrought a woonder at least : then was the same , either a false , or true woonder . if onely a false woonder , then you effected the same , either as a false christ , to draw sillie soules into a falsely conceited holines , concerning your person : or as a minister of antichrist , to establish vnderhand , some pretended deuise of your owne besides the authoritie of christ. howbeit , if that which you wrought at mahgnitton , was ( in deed and in truth ) a true woonder , such i meane , as the scriptures doe vnderstand by signes and woonders : then surely ( whether the same was effected by meanes , or without meanes ) it was an vndoubted true miracle . and therefore , you are now perforce constrained , to confesse that either you did nothing at all but iuggle with men , in that your pretended action : or , must flatly acknowledge , that you wrought a true miracle . because the expelling of spirits and diuels ( whether with meanes , or without meanes ) is no lesse admirable now , then it was in the primitiue church . exorcistes . nay sir , the miraculous curing of feuers , palsies , leprosies , and other diseases by christ , & his apostles , in those daies gaue credit to the gospell : but if god ( by prayer and fasting ) should heale the falling sicknes or phrensie , or should graunt raine drought , victorie , or such like requests , were this a miracle . physiologus . if i should but imagine the contrarie , men might verie well thinke i were not well in my wittes : for , what hath prayer in it selfe , for the orderly effecting of any such action , without the extraordinary working power of the lord , which was euer reputed miraculous ? howbeit , a miracle you may neuer auouch it to be ; both because you disclaimed the same before : and for that the working of miracles is ceased long since . exorcistes . howsoeuer you vrge the ceasing of miracles : there is no determination thereof in the holy scripture . physiologus . why man , the two maine causes of working miracles , namely , the testification of christ his deitie , and the confirmation of the gospell , are long since determined by the sacred scriptures : and therefore , the working of miracles , are thereby also determined . the first , it was vndoubtedly determined by christ himselfe , where he saith , that the euill and adulterous generation require a signe : howbeit , no signe shall be giuen them , but the signe of ionah the prophet . for as ionah was three daies , and three nights in the whales belly : so shall the sonne of man be three daies and three nights in the hart of the earth . christ there declareth vnto vs , that his death and resurrection should be the last signe , wherewith he would testifie to the world the truth of his deitie . the other i meane the confirmation of the gospell , it also was long since determined by the spirit of god in the sacred scriptures , as may verie plainely appeare , by conferring the sixeteene of marke , with the second to the hebrewes . for first , in the sixeteene of marke he speaketh of a power from the lord for confirming the word with miracles following . putting downe in that place , the confirmation of the gospell in the present time , saying thus . the lord bebaiountos , that is , confirming the word , as if the said confirmation had euen then beene in working . howbeit , in the second to the hebrewes he speakes thereof as in the preter time : telling vs plaine , the gospel was ebebaioothei , that is , confirmed vnto vs. declaring thereby , that , the confirmation of the gospel by miracles , was then so fully accomplished , and so finally determined , as now to let slip the certeinty of that truth which they had heard before , for want of a further confirmation thereof by miracles : they could not possibly escape the iust recompence of such a preposterous negligence . by the premisses then , you may plainely perceiue , that , those two maine ends of miraculous actions being long since determined : the working of miracles was euen then also determined . and therefore , although you had wrought a true miracle at mahgnitton in deede : yet had the same beene merely superfluous . exorcistes . this i suppose is your argument . the gospel , it was fully , and finally confirmed before by miracles : therefore , the further confirmation thereof by miracles now is meerelie superfluous . physiologus . it is euen the very same . exorcistes . then , the sequel ( i suppose ) is vnsound . for , why may there not be as much neede of such a miraculous confirmation in these daies of atheisme , as euer before ? sure we are , that the scripture , the deity , and al religion , is by some among vs no lesse called in question now , then it was in any the former ages : as , the ecclesiasticall courts can testifie , and daily experience approoueth vnto vs. physiologus . this your irreligious insinuation , concerning some supposed necessity of miracles now , in these daies of the gospel : as it doth very blasphemously derogate from the absolute wisedome of god , in not foreseeing ( as it ought ) the future necessity of miraculous actions in euery age : so doth it dangerously vndermine the certeinety of that sauing faith which was onely confirmed vnto vs by former miracles . for , that faith could neuer be fully nor finally confirmed before , if any future necessity of confirming the same afresh , be eftsoones admitted : euen as that princes broade seale , may at no hand he accounted authentically currant , which needeth eftsoones to be iterated or imprinted afresh . besides that , this pestiferous insinuation of yours , it doth open a wide gap to all manner of iuggling knaueries , and crafty legerdemaines . for , if ( vpon euery such insinuation ) the working of miracles be once freely permitted : then , euery cogging companion ( vnder an holy pretence of miracles ) may foist into the church at his pleasure , whatsoeuer best pleaseth his phantasie , and so , the certeine truth of our hoped saluation , should neuer be certeine vnto vs. and therefore , tel me plainely i pray you : whether you hold the continuance of miracles in these daies of the gospel ? exorcistes . whether i hold , or not hold the continuance thereof it makes no great matter : because that article , in this action is not to be controuersed at all . physiologus . if not in this : then in no one action whatsoeuer . howbeit , because you are very loath ( i perceiue ) to acknowledge that truth , which you must needes be enforced at length , either openly to confesse , or else vtterly to disclaime your admirable action wrought at mahgnitton : let me here , what one apparant reason or end , you are able to propound , for the continuance of miracles in these daies of the gospel . exorcistes . alas sir , an vrgent necessity ( in these daies of atheisme ) requireth the same . physiologus . oh , then i perceiue , your iudgment concerning this matter , it iumpeth iustly with the rich mans in hel . for , he also ( being vtterly destitute of all other releefe ) did very instantly desire that lazarus might foorth with be sent ▪ from the dead , to his fathers house ; to forewarne his fiue brethren of that place of torment . seeing then you thus iumpe in your iudgements , i were loath you should iar in the answere : and therefore , do tel you plainely , that , the atheistes of our age , they haue moses and the prophets , to testifie vnto them , the truth of such matters as concerne their saluation : whom if they wil not faithfully here and beleeue , neither would they beleeue at all , notwithstanding they should see a thousand strange miracles . exorcistes . yea , but such a miraculous expelling of satan by praier and fasting , it woulde ( notwithstanding all this ) verie powerfully silence the papists : who doe confidently affirme , that spirits and diuels cannot possible be driuen out by any the protestant ministers . physiologus . the papists and your selfe , it should seeme are in very great hope to delude the world afresh by your fained false miracles : and that makes you so earnestly to vrge the continuance of the gift of miracles : as though the same were yet still to be executed by some speciall persons . but , if they , or your selfe would either winne , or continue your credits by the working of miracles , you must not bring in those your counterfeit crankes , out of whom you woulde make vs beleeue , you haue coniured spirits and diuels , not vnlike to the possession of mildred in kent , . nor to the miraculous restoring of margaret iesop againe to her limbes : not to the vision of the blacke dogge , with other like fables reported by bristowe : but you must bring vs in , some such miracle-workers , as are able extempore , to talke with new toongs : to take away serpents : or , to drinke any deadly thing without danger : for so your credites might haply be deemed the greater : although yet , if you taught not the truth , we would take you for antichrist . as for the protestant ministers , they neuer durst , nor now dare professe themselues to be miracle mongers . both , because the doctrine they teach , it hath beene sufficiently and finallie confirmed before by the approoued miracles of christ and his holie apostles : and for that also , if there be yet still a continuance of any power in men for the working of miracles : that power ( they confesse ) it belongeth to antichrist , and his antichristian ministers , of whom they are precisely warned by christ to beware . these therefore , they are seely poore causes ( you see ) to prooue the continuance of miracles . exorcistes . but yet , the holy exercise of praier and fasting ( which with the prophane is so shamefully scorned ) it would ( by this , and such other like admirable actions ) be notablie confirmed . orthodoxus . why man , if praier and fasting , be an ancient true ordinance of the eternall god , then the truth there of was sufficiently confirmed before , by the vndoubted true miracles contained in the worde , so as it needeth not the accursed supplie of anie such patched and paltrie confirmations . howbeit , if the same were a newe , and neuer knowne ordinance in the primitiue church : then surely all the fained miracles and signes in the world , woulde neuer be able , either to shelter the same from the scornes of the wicked , or to procure it estimation among the godly . in consideration whereof , you your owne selfe haue beene highly to blame ; thus badly to abuse so sacred an ordinance . for these your preposterous courses concerning the practise thereof , hath more hindred that holy and orderly exercise , then all the scornes of the vngodly could euer haue done : and therefore , forethinke it in time . exorcistes . should i forethinke me of that , which is so generally helde of all for an infallible truth ? yea , and ( which more is ) should i most cowardly disclaime that christian cause , which manie great diuines doe confidently holde , and haue so constantlie offred ( by publike disputation ) to vphold against all men ? offring not onely to prooue the continuance of actuall possessions : but which more is , the perpetuall establishment of this selfesame continued meanes , for the powerfull expelling of spirits and diuels from time to time . orthodoxus . if these matters were so generally held of all for an infallible truth : your selfe could neuer haue beene so iudicially conuented , nor so iustly conuicted a grosse male factour , for but putting an infallible truth in practise . as for the profered disputations by those your approoued diuines ; i doe verily beleeue , that you haue borne your selfe much more bolde ( in presuming thus peartly vpon the proppe of their persons ) then your commission will warrant . otherwise , those your great diuines hauing heard long since ( at a commencement in cambridge ) this question disputed , and determined negatiuely : they might , and they would without doubt ( at some one time or other since then ) haue taken occasion ( either by disputation , by writing , or by preaching at least ) to mannage the truth of that matter , which so directly concerned their open pretended chalenge . especially , if they either held the same an infallible truth : or , had so publikely offred a publike dispute , as you would beare vs in hand they haue done . and therefore , by this their so long continued silence , we must either account of your speech , as of a canterburie tale : or at leastwaies imagine , that those your approoued diuines , they haue had ( like good christians ) their second cogitations , concerning the truth of your matters . for , we will neuer beleeue , that they would ( by any their purposed silence ) so vnconscionablie betray a professed infallible truth : especially , if they so approoued thereof as you tell vs they did . howsoeuer , this ( i must tell you ) is a verie grosse , and a palpable folly ; namely , that you your selfe or anie man else , shoulde so confidently , and so fondlie relie vpon the persons of men , without any due triall or proofe of their spirits : because , great men they are not alwaies the wisest , neither doe the aged at all times vnderstand iudgement . for , howsoeuer there is a spirit in man : the inspiration of the almightie , it giueth men wisedome . being therefore but a yoong nouice my selfe , in regard of those great diuines , and ancient fathers : i doubted , and was a long time afraid to affoord my opinion . for i said , surely the daies shall speake , and the multitude of yeeres shall teach men wisedome . howbeit , hauing a long time waited vpon their words , and perceiuing withall , that no one of those your great diuines haue hitherto had in their mouthes any answere at all to reprooue your aduersaries , nor , found foorth their forcible reasons to mannage your cause : i was inwardly mooued to answere in my turne . for , i am full of matter : and the spirit within compelleth me . therefore , now will i speake , that i may take my breath . neither ( in speaking ) will i accept the persons of men : for feare ( if i should fondly giue titles to men ) my maker would sodainely take me away . go to therefore exorcistes , doe either shew vs more probable reasons for the perpetuall continuace of the miraculous faith : or grant now at length , that the same was long since determined . exorcistes . i will neuer acknowledge the determination thereof : before it be better , and more directly prooued vnto me . orthodoxus . why man ? christ hath put a finall end to the miraculous faith , as i tolde you before : and ( in ending the same ) he hath also establisht for euer , the faith of hearing . yea , and which more is , the last miracle of all for confirmation of that faith to the worlde : was the death and resurrection of christ : this his last miracle , the apostles they sawe , and testifie vnto vs : so that now , there onely remaines a true faith in hearing , and beleeuing their testimonie , with a promised blessing of eternall saluation . besides all this , of those onely true miracles which be purposely and truely put downe by the blessed euangelists , were and are euermore fully and finally sufficient to confirme a true sauing faith to the world : then all other your supposed miracles since , they are that way meerely superfluous : but the first is true , and therefore also the later . moreouer , if the working of miracles had beene truelie esteemed , and reputed necessarie indeed , for any one church succeeding the apostles age , then more especially necessarie for those new-sprong visible churches , wherein the gospell ( ouerwhelmed with ignorance ) was to be newly reuiued , through the extraordinarie preachings of some speciall persons , raised vp by the lord , to that speciall busines , as , of zuinglius , hus , oecolampadius , luther , and caluine . but , the working of miracles it was not in vse at all , in anie one of those visible churches wherein they conuersed and preached ( as the papists report , and your selfe shall neuer be able to gainesay ) therefore , the working of miracles it is not perpetually necessarie , for any the visible churches of god. in like manner , if the vse of miracles , had ( for any supposed respect ) beene necessarilie required in any one age of the world , since the daies of christ , and his owne disciples , then , more especiallie necessarie for the churches next , and immedidiately succeeding the apostles themselues ; and thereupon also , the apostle saint paul , he would vndoubtedly haue deliuered some apostolicall canon , or councell at least , concerning the perpetuitie , and orderly obseruation of that the supposed necessarie vse . but neither in his epistle to timothie or titus , ( where he purposely handleth all offices and matters , any way concerning the ecclesiasticall discipline ) doth he make mention of one canon , or councell concerning the vse of miracles : therefore , the vse of miracles is not now necessarilie required at all , for the churches of god. furthermore , if the continua●ce of miracles might possibly be prooued in any the protestant churches since the apostles daies : then , that one maine argument of the papists against our religion , for not beeing confirmed by miracles , were merely superfluous : for , they do flatly affirme that not one among vs , can work any miracles . besides that , if the working of miracles be stil continued with the churches of christ in these daies of the gospel , then , one principall marke , for discerning the antichristian churches from the true churches of christ , would be mightely obscured , yea , euen vtterly extinguished : for , the scriptures doe aduisedly , and purposely put downe the admirable effecting of false signes and woonders , as an essentiall , and vndoubted true marke , to discerne aright , the one from the other . moreouer , if the doctrine of christ and his owne apostles be now sufficiently able , to make the man of god absolute & perfect to euerie good worke , without the working of miracles , then , the working of miracles for that purpose , is meerely superfluous . but , the first is vndoubtedly true : and therefore also the latter . in like maner , if the admirable effecting of miraculous actions , be a spirituall gift successiuely continued in the true church of christ , then it is verie probable , the same gift woulde haue beene purposely imposed vpon the pastor and doctour , as an extraordinarie support to their ordinarie ministerie , and so , the said gift would haue beene carefully recorded among those other qualities and properties , which purposely concerne their ordinarie elections . but , no such gift is either required or recorded in any ecclesiasticall canon , that essentially concernes the ordinarie elections of pastors and doctours in these daies of the gospell : therefore no such spirituall gift , is now successiuely continued in the true churches of christ. furthermore , if the working of miracles , be such a spirituall gift , as is necessarilie required in some one or a fewe , for the further edification and comfort of the whole church of christ : then , the apostle paul , he woulde vndoubtedly haue exhorted the corinthians ( among other like spirituall gifts ) to haue laboured likewise for that . but , he maketh no mention of that gift at all : and therefore that is no such spirituall gift , as is now necessarilie required in any , for the further edification and comfort of the whole church of christ. againe , the miraculous expelling of spirits and diuels , was but a temporarie and personall priuiledge , and , is purposely raunged among those selfesame personall priuiledges , which ( by the foreseeing wisedome of god ) were long since determined : and therefore , it is a follie of follies , for any to imagine , that the miraculous expelling of spirits and diuels , should not ( in like maner ) be determined long since as well as the rest . brieflie , the vniforme consent of all christian churches , and the approoued iudgement of soundest diuines doe generallie accord and conclude , that the working of miracles is ceased long since . by al the premisses , i hope you may see it apparantly prooued , that , the working of miracles was ceased long since : and therefore i doubt not at all , but that , the verie force of your owne enlightned conscience , will compell you , foorthwith to subscribe to the determination thereof . exorcistes . let me heare the iudgement of your sound diuines concerning this matter . orthodoxus . with verie good will. and because the night is farre spent : i will affoord you the testimonie of some fower , or fiue in stead of the rest . first therefore , augustine telleth you thus . vnlesse you see signes and woonders , you will not beleeue . heerein ( saith he ) the lord endeuoureth to lift vp the mindes of the faithfull , so farre beyond the visible view of all mutable things : as hee would not haue them , so much as once to enquire after the externall contemplation of any true miracles , notwithstanding they should be wrought by the lord himselfe . in another place he saith thus . these miraculous actions , they are not permitted to any in these daies of the gospel , least the mind should be alwaies enquiring after visible things : and for feare that men should grow cold , by the continued custome of those selfesame admirable matters , whose onely nouelties , ( at the first ) did set them on fire . chrysostome , he saith thus . there be some in our daies , that aske why signes and woonders , are not now also effected by christians ? surely , if thou beleeuest aright , if thou louest christ in such sort as he is to be loued , thou shalt stand in no need of miracles : for , miracles are giuen to them that beleeue not . in another place thus . the working of miracles , is now ceased with christians , and found especially among such as are counterfeite christians : for , vnto antichrist is giuen power , to work lying signes and woonders with men . againe , he saith thus . the working of miracles in times past was vndoubtedly necessary : but , now it is not so . the ordinary glosse saith thus . if we work not miracles now : is it , because we want faith ? not so . the working of miracles in the very first spring of the church , was woonderfull necessary , to confirme the true faith : but , that faith once confirmed , they are now , no more necessary . lyra saith thus . in the primitiue church , the true sauing faith , it was to be nourished , and confirmed by miracles : and therefore , the gratious gift of miracles not onely , was very freely bestowed vpon the apostles themselues , but , eftsoones also , vpon many simple beleeuers . hugo saith thus . miracles ( in the first sprout of the church ) were woonderfull necessary for the nourishment of faith : howbeit , not now necessary at all , because the true faith is already , very fully confirmed . and therefore now ( in stead of signes and woonders ) the good works of professours must freely breake foorth , to make their holy profession more resplendent and shining . isidore , he saith thus . the working of miracles must vtterly cease , before the manifestation of antichrist : to the end , that ( by such the churches supposed basenesse in comparison of those former miraculous seasons ) antichrist him selfe , might the more boldly presume to persecute some vnto death . for euen therefore , there must necessarily appeare in the christian churches , such an externall basenesse by the ceasing of miracles : that the patience of persecuted saints might more cleerely shine foorth : the inconstancy of scandalized reprobates , more euidently appeare : and the cruelty of bloudy persecutours , become more outragious . maister beza saith thus : that oyle wherewith the sicke persons were specially annointed , it was an vndoubted true signe of the admirable power of god : and , no ordinarie medicine , for the curing of mens maladies . seeing therefore , the speciall gift of such a miraculous curing is ceased long since : to what ende should the ceremonie thereof , bee yet still so fondly retayned ? maister caluin saith thus . seeing the true miracles effected by christ , and written downe authentically by the blessed euangelists , are fully sufficient to confirme the true sauing faith : those men whatsoeuer , who ( for any other respect ) would foist in new miracles , they shew themselues wicked , and such curious braines , as ( not contenting themselues with eternall saluation ) doe desire to leape beyond the limits and bounds of the kingdome of heauen . in the bee-hyue , it is thus written . the prophets and apostles , they had a speciall gift for the working of miracles , and driuing out of diuels to confirme their preaching thereby : and therefore , they ioyned to that selfesame gift , some apparant ceremonie or signe , as may plainely appeare . howbeit , that power being ceased long since : the signe also , it must cease with the power . d. cooper saith thus . the working of miracles now , it would shake very shreudly , the certeinty of that truth which we preach : because ( being confirmed afresh by miracles ) it should now be confirmed by that selfesame deceiueable meanes , which is wholy reserued to antichrist . yea , and it woulde mightily strengthen the papists , & giue them an aduantage against vs : by making them in this sort to obiect and say . if the gospel you teach , be the vndoubted truth : why do you confirme so sacred a truth , by that selfesame meanes which you so sharpely condemne in vs ? but if the gospell you preach , be an inueterate falshood : why then do you shewe your selues to be antichrists , in thus laboring ( as you doe ) to confirme your inueterate falshood , by such deceaueable signes and woonders ? doctor fulke saith thus . there is nowe , no such ordinarie function in the church of god , that men shoulde haue power to cast out diuels , more then to heale al manner of diseases , speake with newe toongs which they neuer learned , or , to worke other miracles . which spirituall gifts , god gaue in the beginning of the preaching of the gospell , to confirme the credit thereof among the iewes and gentiles , but , of long time haue ceased among christians : who are nowe to be directed by gods worde , whereunto also their profession doth binde them to giue credit , without any further confirmation by miracles , then that which is testified vnto them in the holie scriptures . againe , he saith thus . we know the gift of miracles is ceased long since in the church : and we meane not to counterfeit that gift , as you doe , and haue done . our faith being approoued by the scriptures , is confirmed by al the miracles of christ , and his apostles , exprest in the scriptures . briefly , master dearing saith thus . we know very wel that all the miracles of god , were giuen to confirme his worde : other signes or woonders then those , neither we , nor our fathers haue knowne . and now , that the vse of miracles is fully performed vnto vs , and we doe beleeue the gospell , in token that our faith is freely accepted with god : he hath taken awaie signes and woonders from vs , which serued vs fitly before , when we were vnbeleeuers . and surely , our faith is neuer so honorable , nor we so highly in the fauour of god : as when we haue saide both to heauen and earth , we seeke no signes from you . or , when the worde of god hath such a perswasion in our harts : that we haue now taken fast hold of all the good promises of the gospell , and saide vnto miracles , get you hence . the iewes seeke a signe ( saith paul ) surely , we that be christians seeke for none . when they were offred of god , he shewed his compassion vpon our infirmities : but now that he hath taken them away , he bestoweth a greater mercie , in accepting our faith . let vs hearken therefore to the worde of christ : for , by it we shall liue . if we beleeue not his worde , neither would we beleeue all the miracles in the worlde : though dead men doe arise and preach them vnto vs. behold now exorcistes , you haue heer● a graund-iurie impannelled concerning this point : what saie you vnto them ? exorcistes . i know not well what to thinke of them . orthodoxus . if you either doubt of their credits , or suspect their consciences ; you may haue a tales among these that follow . namely , peter martyr , iohn caluin , musculus , bullenger , gualter , erasmus sarcerius , with sundrie other besides : who all do iointly and confidently auouch the ceasing of miracles in these daies of the gospell . exorcistes . i challenge no one of your former iurours : but doe iointly hold them for good men and true . orthodoxus . are you then content , to submit to their censure ? exorcistes . not before i haue heard their verdict . orthodoxus . well then , augustine ( you see ) hee is the foreman of the iurie : let him therefore ( if you please ) deliuer vp the verdict , for himselfe , and the rest . exorcistes . that liketh me maruelous well . orthodoxus . this then is that which he saith for him selfe , and his fellowes concerning these matters . away with those fained miracles of lying men : or rather , those woonders wrought , by enchaunting diuels . exorcistes . this i am sure is a partiall verdict , suggested before , by some sinister meanes : and therefore , i will either sue foorth an attaint against the whole iury , or remoue the iudgement , by a writ of errour . orthodoxus . oh , i pray you be patient : and let the verdict passe currantly , without your coutroulement . exorcistes . what reason haue you , to perswade me to that ? orthodoxus . tertullian doth yeeld you the reason thereof . because , christ ( saith tertullian ) hath vndoubtedly taught vs : that , the faith of signes and woonders , ( which are easily effected by false christs and hypocrites ) is very rash , and vncerteine . exorcistes . this reason , concernes onely the good of the soule . physiologus . we hope man , you haue that in far greater regard , then , either the credit of your person : or the welfare of your worldly estate . exorcistes . though that be certeinely so : yet the other also , it must be respected . physiologus . very true . howbeit , because you are carried to much a way with carnal respects : let hippocrates his reason suffice for that course , who saith thus . those persons which boast , that they can cure , or remooue the infections of maladies , by sacrifices , coniurations , inuocations , enchantments , & such other like magical meanes , they are but beggerly and needy companions , wanting promotion or mainteinance . and , for this onely respect , they refer their speech to the diuel : because , they would be thought , to know somewhat more then the vulgar sort . loe this is hipocrates reason . exorcistes . i way not his reason , a rush . physiologus . neuer say so for shame : least you make men imagine that you neither respect your credit , nor conscience . exorcistes . men may imagine what pleaseth themselues : howbeit , the lord alone , he knoweth the hart . lycanthropus . good exorcistes , be not too singular . exorcistes . why man , i may doe nothing against the truth but for the truth . pneumatomachus . wel , wel , be not wedded too much , to your wil : neither doe make ( i beseech you ) an idle of your owne wit. exorcistes . i hope sir , i am nether wilfull nor foolishly wise : whatsoeuer your selfe , or some others imagine . physiologus . then would you not be so wise ( as you are ) in your owne conceit : but rather yeeld and submit to a more dexteritie . exorcistes . alasse sir , i haue not hetherto heard any such sound dexteritie , to submit me vnto . orthodoxus . well , well exorcistes , there is something that sticks in your stomacke , which makes you so loath to relent : it is not i hope , a vaineglorious conceit of your selfe . whatsoeuer it be , we will hope the best . let vs therefore giue ouer for the present , and goe take our naturall sleepe . it may be ( when you haue taken counsell at your pillow ) you will change your opinion . if therefore it seemeth good to your selfe , i will spend with you againe one hower more in the morning before you depart , and giue you the best directions i can . in the meane time , i wish you good rest , and betake you all ( bodie and soule ) to the gratious protection and prouidence of the almightie . physiologus . come then , let vs arise and depart . the end of the tenth dialogue . the eleuenth dialogue . the argvment . a summarie recapitulation of all the premisses , concludently repeating , and proouing the precedent purpose : with a patheticall perswasion to subscribe to the truth thereof . the speakers names . philologvs . lycanthropvs . pnevmatomachvs . physiologvs . orthodoxvs . exorcistes . orthodoxus . good morow to you all , my deere brethren : what newes i beseech you , from exorcistes this morning ? lycanthropus . surely sir , ( so farre as we can perceiue ) his euen-song and morne-song , they are one and the same . neuertheles , we haue ( by our vrgent , and often entreaties ) preuailed so much with the man , as that he is nowe exceedingly willing to accept of your christian offer , concerning one halfe howers conference before our departure : and is heere come for that purpose . orthodoxus . the lords name be blessed for this your good newes . for surely , so long as he will not obstinately refuse to conferre : there may be great hope of his happie conuersion . come on therefore exorcistes , what say you to our matters this morning ? a verdict : or no verdict ? exorcistes . no verdict at all : for any thing hitherto heard . orthodoxus . oh , then i perceiue you haue either careleslie ouerslipped ; or not carefully obserued those things which you heard : and therefore , it shall not be amisse , verie succinctly to recapitulate the whole course of our conference . that ( by this meanes ) the matters themselues being fitly reduced to your remembrance afresh : you may either be constrained to consent to the truth , or be otherwise destitute of all excuse , by hauing one , and the selfesame truth , now the second time testified to you . for in the mouth of two or three witnesses , the truth of these matters , they must be so iudicially , and so firmely established , as , all the sworne aduersaries thereof , may iudasly be ashamed , and finally confounded . exorcistes . well sir : goe an end in your purpose . orthodoxus . with verie good will. wherein you must call to remembrance , how that ( vpon the verie first entrance into these our dialogicall discourses ) we tooke a due consideration of the essentiall being of spirits and diuels : and then next of their vndoubted dominion or power . that there are essentiall spirits and diuels , we prooued directly from their essentiall creations , and effectuall operations : answering withall , those beastly anthropomorphites , and swinish saduces , who ( in these our daies ) doe impudently denie , that , there is either angell or diuell . and this ( in effect ) was the summe of our first conference . exorcistes . it was so , i confesse . orthodoxus . the next , ( concerning the vndoubted dominion or power of the diuell ) it was likewise apparantly prooued ; that spirits and diuels , they haue no such possession in men , as the world doth fondly imagine . both , because the worde ( possession ) is no where ( in any such sense ) to be found throughout the whole bible : & for that also , if the same were so to be found , yet must it be taken metaphorically , for , so onely the scriptures doe demonstrate their nature , operation , and power vnto vs. admitting you therefore , the worde possession in a metaphoricall meaning : wee confessed that selfesame dominion or power of spirits and diuels , to be two-fold . namely , either a power of possession : or a power of obsession . by their power of possession , we vnderstood that their authenticall authoritie , iurisdiction , or interest , which they vsurpingly ( by the operatiue permission of god ) doe exercise ouer some speciall men , in afflicting , tormenting , and vexing their persons . and , this their saide power of possession , it must needes be ( we told you ) either reall , or actuall . by the reall possession , ( we tolde you ) was ment an essentiall , or personall entring in men : the which we vtterlie reiected as a palpable vntruth , absurd in philosophie , and vnsound in diuinitie , as by vnanswerable arguments , authenticall authorities , and plaine euidence of scripture was apparantly prooued vnto you . telling you further , that , if such a reall possession be granted , the same must be either a mentall , or corporall possession . the real-ment all possession we flatly denied . because else the possessed mans minde , it must needs be a locall-receptacle , essentially , and substantially comprehending the diuell for the present : which ( by the verie swaie of arguments , the authoritie of writers , and plaine euidence of scriptures ) we fully confuted . and this also ( in effect ) was the verie summe or scope of our second conference . exorcistes . i remember it well . orthodoxus . then next , concerning the reall-corporall possession , that also we reiected , as fond and friuolous : it being a matter neuer purposed by the lord himselfe , in the first creation of bodies . for , else the minde it selfe must be vniustly charged , to answere all those her animall , and organicall operations , which ( without any her consent , and approbation ) are violently enforced vpon the possessed mans bodie : or , if ( the possessed himselfe being freed from those operations ) the diuell alone should be called to account for the guilt of those actions , then something ( concerning the possessed himselfe ) should be acted by him to no purpose . besides that , such a real corporall possession ( the diuell being onely a spirituall substance ) cannot possiblie be perceiued of the possessed himselfe , but onely effectiuely : and therefore there can be no sensible perceiuance of any such essentiall possession , vnlesse we retaine the platonists opinion , concerning corporall diuels . a thing directly opposite to reason , to the testimonie of writers : and the plaine euidence of sacred scriptures . and , this also ( as i take it ) was in effect , the summe of our third conference . exorcistes . i may with no good conscience denie it . orthodoxus . then next ( because your selfe so earnestly insisted vpon the reall corporall possession ) it was further declared vnto you , that ( if the same should be granted ) the diuels then , they must necessarily haue such a kinde of possession , either by assuming to themselues some true naturall bodie : or , by transforming themselues into some true naturall bodie at least . their assuming of true naturall bodies wee flatly reiected , as an opinion too too vnreasonable , absurd , and most senslesse : whether we vnderstand the same of bodies created before , or of bodies , then foorthwith to be created . and that therefore the diuell his tempting of euah by the serpent , the angell his deliuerie of a sensible speech , by baalam his asse , the diuell his supposed assuming of samuels bodie , with such other examples and scriptures , which verie manie doe most ignorantly vrge for this matter : they are too too grosly and fondly abused , as we prooued vnto you by arguments , by writers , and by the sacred scriptures . and this also ( if i be not fowly deceiued ) was in effect the summe of our fourth conference . exorcistes . i dare not denie any part thereof . orthodoxus . then next ( for the diuell his transforming of himselfe into any true naturall bodie ) we declared vnto you , the impossibilitie , and most palpable absurditie thereof , notwithstanding the sorcerers rods transformed as you thought ) into true naturall serpents , the supposed transfiguring of nebuchad-nezzer into an oxe , with such other examples . shewing you withall ( by the conference of places ) that , that place of scripture which speaketh of satan his transforming of himselfe into an angell of light , was misunderstood of the most . neither may the same , or any like places of scripture , be litterally vnderstood of any essential transformations ; because that work was neuer in the power of a diuel . no , he cannot possibly transforme him selfe into any true forme whatsoeuer , if christ his argument ( concerning the non visibility , and palpability of spirits and diuels ) be without contradiction : which it could not be , if the diuel was able ( but onely in outward appearance ) to transforme him selfe into any true forme whatsoeuer , as wee proued by reason , by fathers , and by the canonicall scriptures . and this also , was ( in effect ) the summe of our fift conference . exorcistes . i wil ( at no hand ) contradict your report . orthodoxus . hauing thus dispatched the supposed real possession of spirits and diuels : we entred then into a like serious consideration of their actuall possession : shewing you first , what it was : and then next , the seuerall parts thereof . namely , either , a mentall afflicting and greeuing : or , a corporall tormenting and vexing . we shewed you further , that this actuall possession , was onely in vse in the daies of christ and of his disciples . howbeit , the maine ends thereof ( namely , the declaration of christ his deity , and the confirmation of his glorious gospel ) being in those daies very effectually accomplished : the possession also , it was ( by our sauiour himselfe ) verie fully , and finallie determined . yea , and the determination of this actuall possession we confidently auouched , notwithstanding any one matter pretended by you , for the perpetuitie thereof : as was directly prooued by force of argument , by the plaine testimonie of ancient writers , and the ineuitable euidence of the sacred scriptures . and this ( in effect ) was the summe of our sixth conference . exorcistes . it was vndoubtedly so as you say . orthodoxus . and then next ( because you insisted still vpon the perpetuitie of actuall possession , by an argument drawne from common experience in all that beheld your supposed action , wrought at mahgnitton ) wee prooued directly vnto you , that this their supposed experiēce , it could be accoūted no currant experience in deed . both , because manie like admirable matters may be demonstrated from meere naturall causes , effects , and diseases : and for that also , a meere naturall experience ( when the same is brought to the best ) it may be no competent iudge in such supernaturall matters . a thing opposite to diuinitie , to philosophie , to physicke , to nature , to lawe , and to conscience , as may verie plainely appeere : whether we respect the action it selfe , or the manner of doing the same . then after all this , we came to entreate of satan his power of obsession : which consisteth especially , in an outward assaulting and circumuenting , or , in an inward suggesting and tempting . and this also in effect , was the summe of our seuenth conference . exorcistes . the whole truth thereof , is without contradiction . orthodoxus . hauing thus handled the power of spirits and diuels whatsoeuer : we came next to entreat of that extraordinarie working power , whereby their saide power was subdued . shewing you directly , that the same was either immediate in christ the stronger : or mediate , in some certeine speciall persons , extraordinarily mooued to that selfesame busines . againe , the mediate power we told you , it was either apostolicall , i meane , in the apostles themselues , an admirable extraordinarie good meanes , to confirme their extraordinary preachings : or else ecclesiasticall , that is , in the seuentie disciples , and some others succeeding . and that therefore this ecclesiasticall power , it was more especially to be considered againe , in respect either of the churches primitiue : the churches i meane more immediately succeeding the apostles themselues : or in the churches successiue at the least . and heere we handled at large the continuance , and compasse of that ecclesiasticall power : declaring plainely vnto you , that this selfesame ecclesiasticall power ( howsoeuer most egerly attempted , and apishly imitated of some in euerie age ) it consisted not in anie created , or meere naturall meanes whatsoeuer , neither yet , in the onely bare practise of praier and fasting : as was sufficientlie shewed by force of reason , authoritie of writers , and the apparant euidence of canonicall scriptures . and this also in effect was the summe of our eight conference . exorcistes . you haue very faithfully abstracted the same . orthodoxus . then next , for the practise of praier and fasting , we prooued directly vnto you , that , the same was neuer put downe by christ as any ordinarie perpetuall meanes , for the powerfull expelling of diuels . that , if any such power shoulde effectually proceed from the practise thereof : the same must needs be either a vocall , or a personall power at the least . the vocall power we reiected as too too 〈…〉 the personal power , we tolde you , it must more especially proceede , from either the partie who praieth : or the partie that is praied vnto . the partie that praieth , we told you , he hath no such personall power : howsoeuer you laboured to support that opinion , from a personal power in christ. the partie that is praied vnto ( namely the lord ) although he vndoubtedly hath such an absolute supernaturall power , as is able foorthwith to effect such a worke : yet , the participating therewith must needs be effected by the timely apprehension , either of a iustifying or miraculous faith . the apprehension of that power , by the meanes of a iustifying faith we flatly denied , it being an opinion too too preposterous , as we shewed you by reasons , by writers , & by the canonical scriptures . and this in effect was the summe of our ninth conference . exorcistes . it were too to absurd for my selfe to denie it . orthodoxus then next , for the effectuall apprehending of that selfe-same supernaturall power of god by the onely meanes of a miraculous faith : that apprehension also , we flatly refuted . telling you first , what true miracles are . and declaring withall , that this your supposed action wrought at mahgnitton , if it were in such sort effected , as you beare vs in hand : then surely ( howsoeuer you would cunningly suppresse the appearance thereof by your new coyned distinction of mirandum and miraculum ) the same vndoubtedly it was a true miracle . and that therefore , either you must vtterly disclaime the whole action it selfe , as a meere sophisticall practize of some : or acknowledge ( at least ) that you effected a miracle . which ( we told you ) you might in no wise auouch : because the working of miracles was long since determined . all which we prooued directly by the verie sway of argument , by a grand-iurie of ancient fathers : and by the vnmeasurable true euidence of the canonicall scriptures . and this in effect , was the verie true summe ( as i take it ) not only of our tenth conference , but of all these our dialogical discourses . tell vs therefore directly your answere vnto them . exorcistes . my answere in few words is this : i cannot gainesay the vndoubted truth of any your summarie abridgements of these dialogicall discourses . orthodoxus . seeing then you haue hitherto heard , that the word ( possession ) is not any where to be found ( respecting this question ) in all the canonicall scriptures . seeing , albeit such possession of spirits and diuels should be admitted in an onely metaphoricall meaning , yet there was neuer any reall , but onely an actuall possession : seeing such actuall possession was onely but temporarie for some speciall respects , and long since , euen actually also determined by christ : seeing moreouer , that the dispossessing of spirits and diuels ( whatsoeuer , and by whomsoeuer attempted ) was euermore effected by an extraordinarie power of the lord either immediately or mediately : seeing the mediate power was onely peculiar , and peculiarly applied by some speciall persons for speciall respects : seeing that power is now finally restrayned from men , because those the former respects are fully accomplished : seeing also the working of miracles is ceased long since : briefly , seeing the improbable affirmation of any thing opposite to any the precedent points , is not onely absurd in philosophie , but also vnsound in diuinitie , as hath beene declared at large : we doubt not , but that the truth of the premisses ( breaking foorth now as it doth , like the sunne in his strength ) the same will now be so pretious in your eies , and so far forth preuaile with your iudgement at least , as that ( in an holy approbation thereof ) you will willingly submit and subscribe to the same . exorcistes . nay sir , howsoeuer i doe happily iumpe with your selfe in the soundnes of iudgements concerning the sound truth of euerie thing handled before : yet may i by no meanes submit to your motion for many respects . orthodoxus . what man ? doe neuer say so for shame . shall any respects ( how substantiall soeuer in outward appearance ) so much ouerswaie your enlightened iudgement , as that they should foorthwith enforce your vnruly affections against your owne conscience , against the common consent of writers , yea and which more is , against an apparant truth ? god forbid that so grosse a corruption should euer discouer it selfe . but goe to lay open vnto vs those selfesame respects . exorcistes . first , by such a submission , i should be discredited much , be deemed too to inconstant , yea , & accounted but a cowardly dastard : in , now growing wearie vnder that selfesame crosse , which i haue hitherto , so confidently , and so couragiously endured . orthodoxus . oh , now i perceiue , what hath hitherto with held you from submitting your selfe to authority : namely the paltry respect of your worldly estimation . but , goe to , let vs soundly examine the seueral points of this your primary respect . first therefore ( concerning your supposed discredit , by such an holy submission ) doe know this i beseech you , and beleeue it for certeine , that , it is vndoubtedly a good christians praise before god , and his church , to cease to do euil , and to learne to do well : and which more is , to submit him selfe , his senses , his reason , his wil , and all his affections to a sounder dexteritie in all things , and to bee onelie constant in that which is good . as for valour and courage , we must hold this for infallible truth ; namely , that onely in good matters , it is good to be feruent and zealous , whether the apostle ( i meane any of the godly ) be present , or absent . yea , and to be highly ashamed of the ignorance of your owne soule : but , not ashamed at all , to submitte to the truth . as for constancy vnder the crosse , consider . i pray you , whether that which you suffer , be the true crosse of christ , or a iust scourge for your sinnes . there were three ( you know ) on the crosse at once : the first a sauiour , the second to be saued , the third to be damned . all these , they endured the selfesame paine , but , did not all vndergoe the selfesame cause . so then , it is not the martyrdome it selfe , but , the cause of the martyrdome that maketh a martyr . you are not therefore , simply to reioice in suffering : but ; in suffering especially for righteousnesse sake . and , who is it ( i pray you ) that can harme you at all , if only you follow the thing that is good ? on the other side , what praise is it vnto you , if , when you be iustly buffetted for your owne faultes ( as herein you haue been ) you take it patiently ? but , if when you do wel ( which vndoubtedly you should do in yeelding submission ) if then ( i say ) you suffer euil vndeserued ( by vndergoing with patience , the cynical censures of some giddy conceitours ) this is thankworthy and acceptable before the maiesty of our eternall god. and therefore , this your primary respect for not submitting your selfe : it is ( you see ) very fond , and preposterous . exorcistes . yea , but by this my submission , i should giue our aduersaries great occasion , to insult ouer the brethren afresh in farre better causes then this : as we found by experience , how highly they triumphed ouer the intended discipline of late , by reason of hackets , arthingtons and copingers seductions . orthodoxus . if your owne dealings , in these your preposterous courses , doe as deepely discredit the holy ordinance of praier and fasting , as hackets seduction disgraced ( in the iudgement of some ) the entended church discipline : i hope then you will neuer account , much lesse entitle them aduersaries to sincere religion ( howsoeuer opposite to these your practises ) that shal seeke , by due meanes to suppresse the irregularity of your intemperate humour . otherwise , if these your disordered attempts haue ministred iust occasion for any to insult ouer the brethren ( as you say ) afresh , in far better causes then this : when you see such fearfull effects to follow your fooleries , you may neuer blame the insulters themselues , but your owne indiscretion . howsoeuer , i do aduise you in all loue , to reckon this late-giuen occasion as the very principall among the rest of your sins : and , make it a perpetuall meanes , to your better humiliation before god and men . as for the inconsiderate and vnchristian insultings of any , ouer good and christian causes ; let not their euil dealings that way , make you to constant in euil . exorcistes . but yet sir , by this so vnseasonable a submission of mine , i should scandalize the zealous professours , and offend sundry honorable , and noble personages , both lords and ladies , with diuerse others of good estimation : who ( fauouring rightly the reformation ) haue mightely affected my cause , and bountifully mainteined my person and state . orthodoxus . your conscionable reiecting of an inueterate error , and your zealous entertaining of a newly reuealed truth , can , euer scandalize such sincere professours , as are zealously , and rightly religious . as for offending any honorable personages or others in any account , who ( wishing reformation ) haue hetherto affected your cause and mainteined your person : know this , and know it for truth , that if those honorable personages ( euen in a sincere regard of some holy reformation ) haue hitherto affected your cause , so far foorth at the least , as they supposed the same to be sound and good : then , doubt not at all , but that they wil much more affect your holy and hoped conuersion , so soone especially , as their enlightned iudgements shall once but soundly perceiue the infallible truth . yea and which more is , they will then be much more forewards in supporting your person and state , then euer before . otherwise , those your maintainers , they might be supposed to affect your cause , and to support your person , in an onelie malcontentednes , rather against the persons of some in authoritie , then in any true mindednes towards reformation indeed . and which more is , you your owne selfe ( by persisting as you doe in your errour ) you may be supposed of all ( as you are shrewdly suspected of some ) to be rather their humorist in an onely respect of their hier : then anie their approoued martialist to mannage these matters , in any right reuerend regard of their honours . this therefore ( you see ) is but a sielie respect , to hold you from such an holy submission . exorcistes . yea , but by such my submission , i shoulde foorthwith depriue my selfe from all ecclesiasticall functions . for , this is held an vndoubted truth , among the preciser sort , that a man so groslie falne , doth make foorthwith , a flat nullitie of his former ministerie . orthodoxus . put the case , that some ( concerning this point ) are much more peeuishly precise , then prudently wise : will you therefore ( in an onely regard of their itching humours ) refuse to do good to your selfe and manie others of more temperate spirits ? for , tell me i praie you , who is able to make a flat nullitie in any mans ministerie : but , he alone who enableth and calleth whomsoeuer he will to the ministerie . exorcistes . verie true as you say , ( respecting simplie his gifts and graces ) there is none able to make a flat nullitie in anie mans ministerie , saue onely the lord. howbeit ( respecting the orderly execution and vse of those gifts ) the church , she may , and she ought to make a flatte nullitie in the ministerie of such are groslie falne . orthodoxus . if there be none other stoppage at all , to this your submission , but onely the feare of forgoing your ministerie , this feare i hope , it may soone be remooued . for , if none but the lord , be able to disable your gifts , then none without warrant from the lord , is able to disable the orderly execution and vse of your gifts . but no such warrant haue anie from the lord in all the bible . besides that , if the lord bestoweth and continueth his gracious gifts in anie ( being orderly called before to the ministerie ) for the edification of others : who may without warrant , disanull , and discontinue the orderly execution and vse of those gracious gifts , in anie ( being orderly continued in the ministerie ) for the edification of others . for , if vnfained repentance doth set an offendour in statu quo prius , in his former estate , with god and man , notwithstanding any his former offences : why should not an vnfained repentance , set a poore minister ( being falne by occasion ) in statu quo prius , in his former estate with god and man , for the orderly vse of his ministerie , notwithstanding anie his former offences ? otherwise , why did not the church in former times disanull and discontinue the orderly execution and vse of gifts , in dauid , in peter , in paul , in iohn marke , in demas , and diuers other both ordinarie , and extraordinarie persons . in all whom did breake foorth no lesse apparant disorders then this one of yours : & yet ( the lord continuing in them his gracious gifts ) the church still enioyed the vse of those gifts . discharge you therefore a good conscience , by testifying truely your vnfained submission : and then , if the ecclesiasticall gouernors ( vpon aduised deliberation ) shall deeme it conuenient to emploie you afresh in the vse of your gifts : let those your preciser sort , set vpon them ( if they please ) for such their imployment of one so groslie offending . in the meane time let those precise ones beware , least ( in this ouer nice a conceit ) they do fall ( before they beware ) into the luciferian heresie : and be your selfe perswaded of this , that ( notwithstanding these their owle-like hooings and scrikings in corners ) you shall finde me verie readie to ioyne with you in this point against them all : let them make publike triall thereof , whensoeuer they please . exorcistes . alas sir , by such my submission , i should vtterly depriue my selfe and my familie from all maner of maintenance . for , not onely i am made destitute alreadie of my former place : but which more is , i being by this my humble submission discouered , and discredited with the church of god : what hope of future preferment ? orthodoxus . howsoeuer your late practises haue iustly depriued you from all present supplies for your maintenance : let neither the feare of such want ; nor the needlesse distrust of any discredit in respect of your humble submission , be any meanes to withhold you from the dutifull discharge of a christian conscience . no , no , be you rather assured of this , that your obstinate holding out with a setled pertinacie in this your peeuish opinion , it will more discredit you with the true church of christ , then your humble submission would do , by a thousand degrees . neither , let any falslie supposed feare of future wants , withhold you herein : both because true repentance depriues not a man from the fauour of god , or his fatherly prouidence , but bindeth them so much the more firmely vnto him : and for that also , this your refusall to yeeld , in an onely feare of some falslie supposed wants , it would but confirme that hard conceit which many haue had against you of late . who doe generally giue it foorth , that ( howsoeuer you cannot but perceiue your fault concerning these matters ) you will neuer be brought to acknowledge the same . because ( in standing thus stoutly as you do to your tackling , ) you do get better maintenance by your imprisonment , then you could otherwaies gaine by your enlargement . and therefore , if it were for none other cause else , but , to take away occasion from such as seeke for occasion to depraue the holie profession , doe you foorthwith submit your selfe to the truth . exorcistes . sir , although ( notwithstanding those the former respects ) i should willingly submit my selfe to authoritie , yet then this vile inconuenience woulde folow thereof , namely , by that meanes , i should be reputed to be in some practise at least with the yoongman at mahgnitton , with katherine wright , with the boy of burton , and with many other besides . orthodoxus . surely , i cannot perceiue how your standing out , shoulde possiblie free you from that suspicion with men , if once they but reade master harsnets booke , concerning your authenticall conuention , and publike conuiction : and those also exactly performed , in an orderly course , and a iudiciall proceeding , if the things he reporteth , be reputed for truthes . the which also we must be perswaded they are : vnles haply we do fondly imagine , that the commissioners themselues ; the register also , being a sworne publike notarie : the yoongman at mahgnitton : the seuerall deponents being orderly deposed , and secretly examined apart : yea , and you your owne selfe , vpon your corporall oath , were all ( iointly , and by one vniforme consent ) confederate togither , to finde your selfe giltie concerning the causes and circumstances , so iudicially propounded and prosecuted . and therefore , vnlesse you be throughly able to discredit that course , as a matter but forged , false , and erronious : your standing out ( as you do ) in the premisses , it will rather aggrauate then lessen your fault : and apparantly demonstrate a badde disposition , both purposely perpetrating , and peeuishly persisting in euill . exorcistes . your selfe then it should seeme , is fully perswaded , that i , and the boie ( by a precompacted confederacie ) haue purposely deluded and coosened the world . orthodoxus . how some others esteeme of it , i know not : for my owne part ( i assure you ) i am verie farre from such a suspicion . yea , and this also i dare say for so many besides , as haue beene acquainted with your former sinceritie and vpright cariage : they are euerie of them , free from such a perswasion . this onely is that which we entertaine , and verie confidently hold for a truth . namely , that the gracelesse boy , did gracelesly counterfeite , and knauishly beare the world in hand , he was really possessed of satan : when there was no such matter at all . but concerning your owne selfe , we do vndoubtedly thinke , that you being fully perswaded of the perpetuitie of reall possessions , as also , most strongly deluded with an erronious opinion of your owne abilitie for the powerfull dispossessing of diuels by prayer and fasting : did thereupon simply vndertake that trifling worke . this then is our opinion concerning your selfe in the action : namely , that the same was simply your errour in iudgement , but no purposed errour in your practize at all . this is that we would haue you reuoke : and this is that wherin we would haue you submit your selfe to authoritie . and why should you not willingly yeeld to the same ? thinke you it impossible for your selfe to be deluded by the diuell : or to be deceiued at all by a cogging companion ? was not the reuerend father maister foxe , and many others besides , as grosly beguiled by such counterfeit crankes as euer was you with this your faisely possessed patient ? and therefore yeeld your submission for shame . exorcistes . nay sir , the yoongman ( i dare assure you ) he did not counterfeite the matter : but , was actually possessed at least . else , you may likewise affirme , that his owne sister , mary cooper , did but counterfeite . for , she also ( euen in the selfesame manner ) was fearefully tormented by fits . very certeine it is , that she did not counterfeite at all : but was vndoubtedly possest by the diuel . orthodoxus . she was vndoubtedly , euen so possessed as her brother before her was repossessed , which thing also you prognosticated , accordingly as it came to passe : howbeit , neither of both their fits , were true fits indeed , but meere counterfeit fictions . for first , if marie cooper was truely possessed : by whose prayer and fasting was she dispossessed i pray you ? there was none other meanes vsed , to coniure out the diuell from her , but the onely bare newes of your owne , and her brothers conuention before authoritie . it should seeme she was simply possessed , either with some cowardly diuell that could not , or with some curteous diuell that would not aduenture the triall : and therefore in a peaceable manner , they did voluntarily forgoe the habitation which they possessed in peace . and as for the repossession which you so constantly foretold and auouched to be in the boy : the same is no lesse absurd then his sisters possession expressed before . for if there was in him such a repossession in deed : then , where was your reioynder for the casting of him out by prayer and fasting ? either he was not repossessed at all , and so your prognostication prooued false : or else not your selfe by praier and fasting , but iudge anderson rather ( by procuring a processe , de vilaica remouenda , did driue out that daugerous diuell . in the powerfull execution of which processe , he so canuassed that cumbersome spirit , as he was glad to betake himselfe to the vttermost borders of aegypt : and euer since then , the countrey hath beene free from such dangerous bug-boyes , and therefore you may boldly submit your selfe . exorcistes . if i submit to this motion , my credit is crackt in the world . orthodoxus . why stand you so much vpon your outward reputation before the face of the world : against the plaine euidence of your inward conscience in the presence of god ? or , why will you ( in this case especially ) so fondly respect the flying reports of phantasticall felowes ? what will it preiudice your person , though blind ignorance should cancell your credit in the transitorie tables of worldly mens harts : when your owne conscience doth not rase foorth your name from the euerlasting booke of the liuing ? put case , that those good reports which the world doth affoord you , be not found to be faithfully registred in the closet of your conscience : then , what other effect can they cause in the same , but an inward tormenting torture ? put case againe , that those bad reports wherewith the vile world would besmeere your credit among men , be found vtterly false in the consistory of your secret conscience : oh , what an exceeding great ioy will be resident there , and keepe in the same a continuall feast ? so then , if your owne conscience accuse you not , you must not so greatly regard the causeles contumelies of cinicall censurers , as that for the same , you care not to torture your conscience with continuall torments . neither may you be perswaded , that other mens lying reportes are esteemed more authenticall before the tribunall seat of christ the righteous iudge , then the approoued testimonie of your owne conscience , which stands there to be acquited in iudgement . the premisses therefore considered , i would aduise you rather to respect conscience , then fame : for fame may oftsoones be forged , but so can conscience neuer , and therefore submit , your selfe . exorcistes . alas sir , i am ( by the verie force of your speech ) so fearefully distracted , as i wotte not which waies to turne me . for , if i stande out ( as hitherto i haue done ) you will repute me to be peeuishly obstinate : on the otherside , by submitting my selfe to your motion , i should but confirme the bishop ; in their badde opinion concerning my cause . who ( suspecting me to be confederate with the boie in some cosening practise ) haue hitherto handled me too too hardly . orthodoxus . your setled pertinancie in so apparant an vntruth , hath bred in euerie of them that bad opinion : and your peeuish persisting therein , doth more fully confirme them in such a conceit . touching their hard proceeding against your person , if you simply respect the cause , they could do no lesse then they did : although yet ( respecting especially your place and calling ) it were to be wished , that ( as well on their , as on your owne behalfe ) a more considerate regard had beene giuen to the maine cause it selfe , without any such eger persute , or preposterous apologies , cōcerning matters of fact . for then , so soone as it had been made apparantly euident , that , there are now no possessions at all : your standing out in the matter would foorthwith haue beene nipt in the head . whereas they now ( suspecting perhaps , that you had some sinister purpose to manage your publike fasts , by such a pretended false miracle ) haue shewed the more sharpenes : and your selfe on the otherside ( surmizing it may be , that they onely maligning the puritie of your pretended profession ) haue continued so much the more obstinate . all which inconsiderate courses , and preposterous practises would haue beene fitly forestalled , if betweene you all , the cause it selfe had beene cleered ▪ howbeit , the remedie comes neuer vnseasonablie , which may fully effect the cure : and that i assure my selfe , may yet be accomplished by your dutifull and humble submission . exorcistes . sir , notwithstanding anie your patheticall perswasions : the premisses considered , i may in no wise submit . physiologus . master orthodoxus , that which hath beene hitherto spoken may fully suffice to perswade any reasonable person , affecting the sincere truth with freedome of conscience . howbeit , this fellow i perceiue , he is wholie ouerswaied with some spiced singularitie , or with a peeuish selfewill at the least , in not submitting himselfe to that truth which he is vnable to answer , for any thing hitherto heard . you haue ( i confesse ) beene toiled too much , respecting especially your present meditations , for the sabaoth daies exercise : and therefore it shall not be amisse to put an end to our conference . in the meane time , let exorcistes repaire to his familiar friendes , and those of his faction , how many or mightie soeuer . let him intimate our whole discourse , to their approoued iudgements . let them dulie consider , and exactly perpend the seuerall points : and then , let them ( in a more mature deliberation ) deuise with themselues , whether it be better for the man to submit , or still to stand out as he doth . if they aduise him to yeeld a submission ; we haue our harts desire , and god the whole glorie . if otherwise they will haue him standfast to his tackling : let then signifie the manner how with the time , and place , for our meeting , and we will be readie from time to time to conferre with them to the full , if they accept of our offer . lycanthropus . this is ( in my simple conceite ) a christian motion . pneumatomachus . if they dislike , they shall greatly discredit their cause . physiologus . they are bound to praise god for your christian care . orthodoxus . well then , in the meane time we will pray vnto god to enlighten our iudgements , to make vs wise to sobrietie , and to giue vnto vs the spirit of discretion , that we may be able to discerne the things that differ , and to approoue only of those things which are pleasing to god in iesus christ : and so i take my leaue for the present . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . soli deo gloria , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a summarie table of all the principall points , the speciall matters , the seuerall syllogismes , and the sundrie expositions of such places of scripture , as are any way pertinent to the maine purpose it selfe . the first dialogue . pag. . christian conferences , and their commendable vse . pag. . sommers his supposed passions put downe . mans nature is euer desirous of nouelties . christian exercises must be begun with praier . pneumatomachus , what it properly signifieth . that there are essentiall spirits and diuels . angels are celestiall creatures , created of god. ibid. spirits and diuels , supposed to be nothing else but the good , or euill motions in men . ibid. angels supposed to be none other thing els , but the sensible signes of gods woonderfull power . ibid. it is dangerous to denie the essentiall being of spirits and diuels . man is endued with a spirituall , and immortall soule . ibid. the originall fountaines , or grounds of all errors . physiologus , and what the same signifieth . philosophie , is not simplie forbidden , col. . . ibid. the true vse of philosophie expressed . ibid. the minde what it is , and the effects thereof . ibid. the minde how it is corrupted naturally . the minde differeth from the will , and how ? ibid. phantasie , what it is , and how it worketh . ibid. the naturall man , vnable to comprehend spirituall things . , anthropomorphites errour , and whence it sprang . scriptures expounded hand ouer head , doe procure a thousand absurdities . reasons , proouing spirits and diuels to be more then the good or euill motions of men . , angels not mentioned in the worlds creation . angels and spirits , not eternall , or vncreated . angels , in what day they were created . , reasons to prooue the essentiall being of angels . ibid. testimonies of fathers for the essentiall being of angels . angels created on the second day . , reasons to prooue the essentiall being of angels . angels how they are saide to be euill . to be created good , and still to retaine that selfesame goodnes , are two distinct things . boyling affections , the causes of controuersies . physiologus , and what the same signifieth . possessions doubted in these daies of the gospell . satans dominion ouer men , what it is , and how the same is limited . possession , and what it importeth . ibid. the worde possession , is not peculiarly appropriated to the diuel , throughout the whole bible . ibid. if the lord had euer entended an essentiall possession of diuels , he wanted not fit words to expresse it . possession what it is in the hebrue toong . possession what it signifieth in the greeke toong . possession how the same is defined . reall possession of diuels , what it is . mentall possession what it is thought to be . ibid. reall possession , whether in the minde alone , or in the body alone , or in the minde and bodie togither . ibid. satan needs no mentall possession , for the actuall accomplishment of sinne in any . the maner of satan his proceeding with men . , reasons against the reall mentall possession . , our iudgement concerning the reall mentall possession , is mightily deceiued , by relying too much on the bare letter . satan being a spirit , doth principally affect mans spirit . after what manner the diuell hath a mentall possession . spirits and diuels are substantiall creatures . diuels are spirits by nature , and angels by office . ibid. diuels are spirituall and finite substances . , whether mans minde be a receptacle , or place circumscribing the diuell . whether mans minde be a common or proper place for the diuell . whether it be a corporall , or an imaginarie place . things are said to be in a place three maner of waies . corporall substances are in a place dimensiuely . ibid. spirituall substances , are in a place determinately . god is in a place indefinitiuely , and repletiuely . ibid. angels and diuels , howsoeuer they propound diuers ends , their maner of working , is euer the same . diuels how , and by what meanes they torment men . god is the onely encliner of mans minde . mans minde is inclined either by an interiour efficient , or by an exterior agent . the third dialogue , pag. . corporall possession , what it is supposed to be of some . reall corporall possession what it is ordinarily thought to be , ibid. entring in and dwelling there , do imply no essentially inherency , but an effectuall operation in the bodies of men . the metaphor of entring in , rightly expounded and fitly explicated by the example of saul and dauid . the word tsalak verie truely expounded , by conference with other places of scripture . a good rule for the right vnderstanding of such scriptures , as doe any way concerne the extraordinarie operation of spirits . sundrie reasons against the reall corporall possession . mans minde is an incorporall substance being simply considered . , the proper operations of the minde , are either organicall or animall . ibid. the organicall operations of the minde , what they are ? the animall operations of the minde , what they are ? ibid. whether mans minde or the diuell be answerable for the actions done by the bodie , during the time of satans possession . , god ( in the first creation of bodies ) neuer purposed any such reall corporal possessions of diuels . gods image was not lost in adam , as touching the essence . a humane bodie is onely capable of an humane soule . satan so possesseth , as christ inuadeth . ibid. there is no one necessarie vse or end of such a possession . ibid. if the diuell be in the possessed mans bodie essentially , then is he so , either hypostatically or formally . how the reall corporall possession may be perceiued . , whether diuels haue their proper , or their assumed bodies : or whether no bodies at all ? celestiall bodies haue onely their celestiall motions : and elementarie bodies , their elementarie motions . , grosse absurdities ensuing the opinion of corporall diuels . ibid. it is absurd to hold that diuels haue airie bodies . augustine is not sound concerning the supposed airie bodies of spirits and diuels . though it were graunted that diuels might adde vnto , yet may they not diminish or alter their substantiall being . fower seuerall sorts of spirits found in the word . ibid. angels haue eftsoones their assumed bodies , and why ? the testimonie of fathers , pretending corporall diuels . reasons directly concluding the incorporietie of diuels . testimonie of fathers concerning that point . the grand iuries verdict against corporall diuels . the laterane councell concluding the same . the fourth dialogue . pag. . whether diuels can essentially assume true naturall bodies . . whether that bodie which the diuels are supposed to assume : be a true naturall or but a phantasticall bodie . the diuell had neuer power to assume essentially any liuing mans bodie . pag. the diuel had neuer power to assume essentially any dead mans body . ibi . it is absurd to hold the diuell his assuming of dead mens bodies . , whether the diuell can assume to himselfe an vncreated bodie . the lord alone is the onely creator of bodies . ibid. it is absurd to imagine that god should create bodies for satan . satan hath no power at all to create a bodie . arguments pretending the diuell his essentiall assuming of bodies . it is no good argument to hold , that because good angels haue , therefore euill angels may also assume to themselues true natural bodies . , that place in the psalme . . is verie truely expounded . the diuell did not essentially assume to himselfe the serpents body . whether it was the diuell alone or the serpent alone , or the diuell and serpent together that tempted euah . it is ordinarie in the scriptures to vse the names of other creatures : in setting foorth vnto vs the intellectuall creatures . reasons declaring why it was not the serpent , but the diuell himselfe set foorth by the name of a serpent that tempted euah . ibid. a verie good canon for the faithfull expounding of scriptures . it is no absurditie or impietie at all to hold , that moses vnder the person of a poysoning serpent : did metaphorically set out the diuell who poysoned our grandmother euah . the iudgement of tremellius and others concerning this point . the common receiued opinion herein consented vnto , and why ? ibid. the true interpretation of the word nachash . the diuell did not essentially enter into the serpents body . ibid. whether the angell essentially spake in baalams asse : and how that scripture is to be vnderstood . whether the angell opened the asses mouth efficiently , or but ministerially . whether the angell for such a ministeriall opening of the asses mouth , did essentially enter into the asses bodie ? whether samuels true naturall bodie was essentially assumed by satan . whether the diuell appeared to saul in samuels likenes . sundrie impossiblities and absurdities concerning such a supposed likenes . pag. ibid. the opinion of sundrie writers touching this point . ibid. the witch , a cunning ventriloquist , coosened saul . the distinction of essentialitér and effectiué , is no new , but a renued distinction and ordinarie with schoolemen and fathers . the testimonie of writers touching that point . it is absurd to vnderstand literally the things that are spoken of satan . the fifth dialogue . pag. . whether diuels can essentially transforme themselues into any true naturall bodie ? this essential transformation of diuels , is opposite to true philosophy . diuels are not essentially transformed into angels of light . the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what it importeth . ibid. the place of . cor. . . is truely expounded . . the conference of that one , with other places of scripture , the family of loue is fitly confuted . ibid. transubstantiation very shrewdly cut in the neck . antiquity is no priuiledge for errours whatsoeuer . ibid. whether the sorcerers rods were essentially transformed into true naturall serpents ? whether the sorcerers rods were true serpents in deed , or serpents onely in an outward appearance . ibid. the serpents rods were no true naturall rods , in any orderly course of nature . . neither sorcerer nor diuel , could euer work a true miracle . diuels neuer had any supernaturall power or skill . why the sorcerers rods were called serpents : not being in deede true naturall serpents ? satan may procure an outward appearance of things , three manner of waies . spirits and diuels , they haue a deeper insight into meere naturall causes , then men haue by much . the diuel in transforming the sorcerers rods , was vndoubtedly assisted with a twofold power . what is ment by the power of nature ? ibid. what is to be vnderstood by the power of obedience ? the sorcerers rods they were trasformed into serpents , not existingly , but appearingly . whether nabuchadnez-zer was essentially transformed into a naturall oxe ? there was in nebuchadnez-zer no transmutation of substance : but onely an alteration of qualities . fury disordering mens nature , doth make them beastly affected . men by tradition haue receiued ( hand ouer head ) an error concerning the essentiall transformation of diuels . god hath naturally engraffed in man such a peculiar propriety touching his naturall being : as can at no hand be essentially transformed into any other forme . , mans members may not possibly be transformed into the proportion or lineaments of a beast . if there are essentiall transformations of diuels : then christs argument ( ioh. . . ) cannot be currant . ibid. that there are no essentiall transformations in any sensible appearance . lycanthropus , and what the same importeth . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a mere naturall disease , and how . ibid. lycanthropy , and melancholy proceed from one and the same cause . the signes and effects of a true lycanthropy . the an●yran councell against the opinion of essentiall transformations . ibid. councels , fathers , and the popes owne canons condemning the same . page the sixt dialogue . pag. actuall possession what it is , and the causes thereof . the actuall possession of diuels is twofold . ibid. the actuall possession of diuels was onely in christ and the apostles daies . the perpetuitie of actuall possession was neuer purposed by god. ibid. whether the commission giuen by christ to his apostles for the dispossessing of diuels , be a perpetuall commission ? reasons against the perpetuitie of actuall possessions . ibid. the extraordinarie power for the expelling of diuels , was onely peculiar to christ and his owne apostles , and why ? the opinion of an●ient fathers for the supposed perpetuitie of actuall possessions , considerately examined . extraordinary gifts and graces , did determine with the officers themselues on whom they were peculiarly bestowed . the continuance of actuall possession auouched in some . whether the actuall possession of diuels be an ordinarie disease ? the termes of ordinarie , and continually working what they import . the instance from the sunne with the antipodes , verie fitly retorted . the actuall possession of diuels is an extraordinarie and supernaturall matter : surmounting the orderly course of nature . the perpetuitie of actuall possession long since determined by christ. the two maine ends of actuall possession are ceased long since . ibid. that maine ende which tended to the manifestation of christ his deitie , is fully determined , ioh. , . christ his power matter to worke vpon still , though the actuall possession be ceased long since . the text in ioh. . . is cleered by conferring the same with other places of scripture . scriptures vnfolding that extraordinarie power of christ for the dispossessing of diuels , before his suffring in the flesh . the difference betweene christ and the leuitical priesthood , verie plainely expressed . scriptures respecting this speciall power of christ after his suffring . tho words tsamath , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verie plainely expounded . the text of iohn . . paraphrasticallie analyzed . the fathers opinion concerning the ceasing of actuall possession . the diuell was subdued in the fathers before the comming of christ though actuall possession be ceased : the faithfull are not freed quite from the diuell his sundrie tentations . ibid. the reason why satans destruction , is so confidently applied to the actuall determination of his essentiall possessions . this our exposition of iohn . . ouerthrowes not , but confirmes the ordinarie receiued exposition . ibid. something besides the weakening of satans dominion , was actually accomplisht , by the verie act of christ his death . christ restraines the actuall determination of actuall possession , to the verie act of his death . ibid. the dispossessions after christes death , were to confirme the gospel . the seuenth dialogue . pag. . whether common experience may concludently prooue the supposed continuance of actuall possession ? the actions in the yoong man at nottingham were ( in experience ) no admirable matters , if we consider the actions well . many naturall experiments as admirable as those , in all appeerance . many maruels in nature , ouershadowed as yet , with natures maiestie . ibid. verie strange and admirable woonders apparant in nature . more strange and admirable matters , are reported by augustine . as admirable matters may and do proceed from naturall diseases . the actions at nottingham , they were no admirable matters at all , if we but respect satan the supposed actor thereof . satan can effect nothing impossible in nature , or incredible in diuinity . ibid. if diuels be the creators of substances : then are they also the quickeners thereof . ibid. the nature of beginnings , affecteth singularitie . ibid. diuels may worke strange woonders : but not effect any miraculous actions . satan restrained from working miracles : by the bounds of nature , and the will of god. ibid. what is necessarilie required in the orderly accomplishment of euerie action . satan his supposed actions in sommers , are opposite to diuinitie , philosophie , physicke , nature , lawe , and to conscience . it is impossible for diuels , to effect impossible matters . the truth of sommers his supposed actions : is tried foorth by the nature of the things : and by the rule of right iudgement . sommers his supposed actions , were either naturall , or not naturall . ibid. things naturall , what they properly are . ibid. things not naturall and their kindes . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what they are . ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what they import ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , how they are to be vnderstood . ibid. the rule of right iudgement , with the seuerall kindes . the naturall cause of truth , and the kindes thereof . ibid. naturall principles , and the seuerall kindes . ibid. theoricall principles , for the iudging of things . ibid. practicall principles for the effecting of things . ibid. vniuersall experience , another naturall rule of iudgement . the words cheker , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expounded . ibid. experience , what it is : with the sundrie degrees . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what it signifieth ? ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what it importeth ? ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what it respecteth ? ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what the same betokeneth . ibid. a supposed spirituall experience pretended , to prooue the supposed natural experience . the holie ghost hath giuen neither canon , nor councell , concerning the perpetuitie of actuall possession . arguments against the perpetuitie thereof . obsession , what it is , with the kindes thereof . outward assaulting and vexing , how ? inward suggesting ; and tempting how ? ibid. the meanes how satan effecteth his power of obsession laide foorth at large . ibid. the determination of actuall possession , giueth no libertie to atheisme : but rather the contrarie . the eight dialogue . pag. satans power of actual possession , could not be subdued but by some supernaturall power . etsbang elohim , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what power they import . pag. the immediate power for expelling diuels . ibid. the mediate power , with the kindes thereof . ibid. christ expelleth efficiently : others ministerially ibid. the apostles mediate power , what it was ? the ecclesiasticall mediate power : with the kindes . ibid. the ecclesiasticall mediate power , respecting the churches primitiue , what it is . ibid. the same power respecting the churches successiue . exorcizing what it is , with the kindes . ibid. counterfeit exorcizings , euer in the church . ibid. satanicall exorcizing , what it is . ethnicall facultie for exorcizing , what ? ibid. iudaicall facultie for exorcizing , what ? papisticall power for exorcizing spirits , what ? what kinde of exorcizing , master darels was ? ibid. whether a diuell indeed was driuen out of sommers ? the pretended signes of dispossession , cannot concludently prooue a possession . ibid. whether the precedent , or subsequent signes , do conclude the pretended dispossession ? the reasons from the supposed signes of dispossession , verie fitly retorted . pag. dispossession , whether effected by meanes , or by miracle ? ibid. whether diuels are driuen out , by meere naturall meanes . whether by a created , or vncreated meanes . no created meanes may efficiently extend it selfe to the supernaturall expelling of diuels . ibid. pretended instances of created meanes , from iosephus . wierus his censure vpon iosephus : concerning the expelling of diuels by created meanes . whether the perfume made with the fishes liuer expelled the diuell from tobiah his wife . whether dauids harpe expelled the diuell from saul . torments inflicted by satan two waies abated : yet not totally remooued , pag. whether there may be an actiue operation of satan , without a passiue disposition in the demoniake . whether elisha recouered the gift of prophesie by the melodious sound of an harpe ? whether praier alone , or fasting alone , or both togither , are meanes for the expelling of diuels ? whether fasting and praier was any other then a created , or a meere naturall matter ? whether the efficacie of such pretended praier , consisteth in sounde , in voice , or in wordes . ibid. whether the deniall of dispossessions by fasting and praier : be any disgrace to fasting and praier ? the ninth dialogue . pag. . whether praier and fasting be an ordinance perpetually established by christ : for the powerfull expelling of diuels ? whether the wordes of math. . . doe directly prooue such an ordinance ? ibid. whether an ordinance for all : or some speciall persons . what warrant master darell had to vndertake the execution of such a supposed ordinance ? whether he effected the worke as a common christian : or as a minister of christ ? whether he did it as an ordinarie , or an extraordinarie minister . ibid. why other ministers could not as well do it as he . whether praier and fasting be effectuall but by times and by turnes ? if exorcistes had that power aboue others : the same must needs be a vocall , or personall power . how vertue proceeded from christes bodie , for the curing of men . whether dispossessions effected by christ were works of his diuinitie , or humanitie , or of both . chrsts humanitie alone , vnable to effect any miraculous actions . the working of miracles must be considered , partly principally : and partly ministerially . how christ his humanitie alone , and all other the seruants of god may be said to be instruments . god alone the efficient cause of miracles . ibid. the instrument is that whereby god effecteth miracles : and , the same is an instrument , either conioyned , or seperated . ibid. how those instruments haue in them a certeine different vertue . ibid. augustines opinion concerning gods working of miraculous actions . gregorie his iudgement confuted : concerning mans-working of miracles , principally , and instrumentally . the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verie truely interpreted . ibid. whether peter had a principall power in the effecting : of miracles ? in all miracles , we are to respect the actiue vertue effecting : and the action effected . respecting the actiue vertue effecting all miracles are alike , and why ? ibid. respecting the actions effected , there is some difference , whether we consider the matter of the thing effected ▪ or the manner of effecting the same . ibid. whether exorcistes draue out the diuell , by meanes of some supernaturall power from god : or whether the lord himselfe draue him out by the exorcistes hands . by what meanes exorcistes apprehended that supernaturall power of god ? pag. whether by some power of praier and fasting . ibid. how diuels are distinguished by the words ( this kinde ) what faith apprehendeth that power of god. whether math. . . be to be vnderstood of the iustifying faith , as able alone to expell diuels . whether marc. . . . be to be properly vnderstood of the iustifying faith . maister beza his iudgement concerning the casting out of diuels by a iustifying faith . the personall prerogatiues spoken of marc. . . were but temporarie seales to establish the gospell . testimonies of writers concerning that point . either no diuell at all driuen foorth , or driuen foorth by the miraculous faith . the tenth dialogue . pag. whether the miraculous faith be yet still continued in these daies of the gospel ? what a miracle is : and whence it is deriued . the words niphlath , and miphleoth interpreted . ibid. the causes and kinds of miracles . the true miracles what they are . ibid. the false miracles what they are . ibid. false miracles effected . manner of waies . a thing effected by meanes , whether a miracle . meanes either naturall : or artificiall . the distinction of mirandum and miraculum , dashed . sundry places expounded concerning the true sense of oth , and mopeth . pag. the words ( oth and mopeth ) expounded . the words ( semeion and teras ) interpreted . tautologies in scripture no idle repetitions . many things effected by meanes : are ( notwithstanding ) miraculous actions . how sorcerers , satan , or antichrists effect woonders . nothing a true miracle , that is not truely effected : or effected to a true end . ibid. false miracles are commonly called terata . ibid. true miracles are properly called semeia . ibid. exorcistesis driuen into dangerous dilemmaes . expelling of diuels ( whether by meanes , or without meanes ) as admirable now , as euer . ibid. whether the working of miracles be ceased . the ends of miracles are ceased now . ibid. that end which concernes the declaration of christs deity : is determined math. . . . ibid. that other end which respects the confirmation of the gospel : is determined by marc. . . and heb. . ibid. miracles needlesse , for the confutation of atheists . miracles , friuolous for the silencing of papists . praier and fasting , are not graced by miracles now . ibid. dispossessions by praier and fasting : not generally held of all diuines , as is pretended . the miraculous faith is now determined . the faith of hearing for euer established . ibid. reasons for the determination of miracles . ibid. testimonies of writers for that purpose . the faith of miracles , but rash , and vncerteine . hippocrates opinion of miracle-mongers . ibid. the eleuenth dialogue . pag. . a summary recapitulation of all the premisses . the necessity of such a recapitulation . ibid. a summary abridgement of the . dialogue . a summary abridgement of the . dialogue . ibid. a summary abridgement of the . dialogue . a summary abridgement of the . dialogue . a summary abridgement of the . dialogue . ibid. a summary abridgement of the . dialogue . a summary abridgement of the . dialogue . ibid. a summary abridgement of the . dialogue . a summary abridgement of the . dialogue . ibid. a summarie abridgement of the . dialogue . certaine respects , restrayning exorcistes from submitting to the truth of this doctrine . the note of inconstancie and cowardlines . the hardening of the aduersaries against better causes . the scādalizing of zealous professors & offending of great personages . ibi . feare of being depriued from all ministerie . the depriuing of him and his from all maintenance . the suspicion of practizing with the counterfeits . how the charitable sort esteeme the action ? ibid. if w. sommers , then also m. cooper counterfeited . how m. cooper was cured . ibid. the fixt respect , vz. losse of credit for euer . exorcistes is fearefully distracted . pertinacie in his opinion put ouer to some other conference at his owne choise . finis . gentle reader so many faults in the printing as came to our remembrance , we pray thee correct as followeth : the rest ( if any arise ) we referre to thy godly wisedome . pag. . lin . . put downe orthodoxus for the speaker . pag. . l. . for executiours , read executioners . pag. . lin . . for visible , r. visibly . pag. . lin . . for actuall , r. effectuall . pag. . l. . for and of heat , r. an actiue heat . item , l. . for an actiue , r. and of an actiue . notes, typically marginal, from the original text notes for div a -e math. . . . tim. . . ier. . . . cor. . . . ioh. drusij adag . . haras in libro auoth . in sanhedrin . edit . basiliens : cap. . notes for div a -e act. . . . cicero . . cor. . . . eccles. . . . reasons for the hetherto suppressing of this present treatis● . psalm . . . luc. . . . chro. . . . reasons , for the now publishing of this present treatise . tertul. in apologetico . math. . . . luc. . . . thes. . . . hieron . de illustribus . lucianus . . sam. . . aristotoleles . aristophanes . . cor. . . . iude . iude . ben-sirah in suis prouerbijs . item , citatum inuenies in medras mesle . eccles. , . . pet. . . . iudg. . . &c. psal. . . . psal. . . . . king. . . . king. . . . cor. . . . luc. . . . . . cor. . . beza annotat . in math. . . . sam. . . aristophanes . . sam. . . . . . . cor. . . aristides . math. . . in gemara cap. . item in glossa thalmudica . in elie , id est , in the height of his pride . at abington , id est , on the gallowes that northhamptonshire feolons are hanged vpon . . cor. . . . iudg. . . . cor. . . queres , concerning the publike priuiledge , for printing , and publishing bookes . eugubinus , de perenni philosop . lib. . notes for div a -e math. . . marc. . . act. . . . tim. . . these passions are apparant in dorel his apologie . act. . . act. , . iohannis caluini opuscula , contra libertinos . c. . fol. . g. alley in his poore mans librarie . fol. . maister perkins vpon the creede , fol. . iosephus de antiquit. iud. lib. . magister in historijs . ioh. . . . cor. . . exod. . . col. . . gen. . . isa. . . isa. . . . pet. . , iude. . iam. . . . cor. . . heb. . . gregorius in homil. . super euang. . cor. . . gregorius in morali●us . item , in libr● de collatione patrum . gen. . . . cor. . . math. . . . luc. . . . math. . . marc. . . luc. . . math. . ▪ . gen. . . numb . . . . . king. . . aug. de cognitione verae vitae cap. . danaeus in enchir . august . cap. . pag. . gen. . . . gen. . . . hieron , zanchius deoperibus dei. lib. . cap. . theodorelus quest . . super genes . gennadius , otho casmannus angelographiae part . . cap. . pag. . psal. . . psal. . . . col. . . gen. . . . psal. . . . heb. . . reuel . . . psal. . . reuel . . . gen. . . . psal. . . reuel . . . gen. . . . patricius lib. de essentia , & ente . methodius in serm . de resurrect . lib. . tom . . epiphanius lib. . tom . . athanasius , de beatit , fi●ij dei. aug. de ciuit . dei. lib. . cap. . eucherius , de creat . angel. theodoretus , de dijs , & angelis , lib. . damasc. de orth . fide lib. . cap. . conc lat. magn . can. . conc. brachor . concil . primum . cap. . magist sentent . lib. . dist . . august . in libro de trinitate . iob. . . . . . magist. sentent . lib. . dist . . beda in iob. . . strabus , iob. . ● . and . . gen. . . gen. . . . . . . math. . . gen. . . . . hieronimus zanchius , de operibus dei , lib. . cap. . math. . . zach. . . math. . . . luc. . . . cor. . . eph. . . & , . . ioh. . . . pet. . . reuel . . . . gen. . . . king. . . math. . . . sam. . . math. . . luc. . . . cor. . . . pet. . . math. . . timoth. brichtus in animaduers . physica . the harmonie of cōfessions , . confessio belgia articl . . confessio franc. artic . . . cor. . . iam. . . notes for div a -e math. . . marc. . . math. . . marc. . . luc. . . ioh. . . act. . . martinus bucerus , in marc. . . ioh. . . and . . eph. . . and . . math. . . luc. . . luc. . . tho. aquinas . . q. . artic . . fol. erasm. sarcereus in luc. . . . math. . . and . . and . . and . . and . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , id est , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , id est , apprehendit ▪ apprehensum , detinuit , obtinuit , retinuit . hinc , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vt nomb. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , id est , apprensum , captum . item , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , possessio , apprehensio , detentio quae tenetur à possidentibus , vt nomb. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , id est , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in possessionem iosh. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ad terram possessionis vestrae . psal. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . in possessionem tuam . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , id est , teneo , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , id est , apprehendo . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , id est , detinut , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , id est , contine●item , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . aristophanes . luci●nus . math. . . m●rc . . . act. . . and . . . thes. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , id est , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , id est possedit , occupauit , habuit in dominio , & potestate sua . hinc , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , id est , possessio . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , id est efflagitatio contentiosa . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , id est , concessit , vel potestatem dedit . ierem. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nomb. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , id est , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , id est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. possessio . isa. . . abd. . . iob. . . iob. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , id est , possessiones cordis mei . vide tremel . in iob. iob. cap. . . & franciscus vatabal . ibid. deut. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . exod. . . ezech. . . and . . and . . and . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , id est , termino , & determino . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , id est terminus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , id est , definitio , vel constitutio . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , id est , extermino , & exhaeredito . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. exilium . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , possessio , vel haereditas . math. . . and . . act. . . and . . . cor. . . and . . . thess. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . iam. . . erasmus , in math . . hugo cardinal . math. . . gualter ibid. moses pellach . in mat. . . beza , ibid. arct●us , in marc. . mart. bucerus in math. . . iohannis caluini . in math. . . & . . and . . aug. marlorat . in act. . . gualter , in math. . . theod. beza in math. . . erasm , annot at . in math. . . math. . . marc. . . luc. . . math. . . haec ambrosius super lucam . luc. . . ioh. . . ioh. . . ioh. . . psalm . . . act. . . iam. . . august . super genes . and lyram . cap. . lyra in genes . cap. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . caluinus , in gen. . . gen. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . gen. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . gen. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . gen. . . . . . . caluinus , in gen. . . tho. aquin. . . q. . art . . fol. . per modum appetibilis : non per modum suggerentis . psalm . . . act. . . ioh. . . . diuulsio siue distinctio subctantiarum . tota in toto , & tota in qualibet parte . penetratio dimensionum . simul & semel . progressus in infinitum . math. . . luc. . . luc. . . ioh. . . act. . . non formaliter , sed effectiuè . lyrain lucam , cap. . . ioh. . . act. . . . tim. . . iohannes ferus in matheum , lib. . cap. . fol. . august . de definit . ecclesiasticorum dogm . psalm . . . act. . . zanch in ephes , cap. . vers . . pag. . col . . ioh. . . m. perkins vpon the creed . fol. . iob. . . isidor . de sum . bono , lib. . iohannes ferus in matheum , lib. . cap. . fol. . nic. selneccer . in act. cap. . fol. . nich. selneccer . in act. cap. . fol. . iohannes bromyard , in summa predicat . a. . act . . aug. de cognitverae vitae cap. . augustinus , in psalm . . . andr. hyperius de method theol. lib. . pag. . fulgent . in libro de fi●e , ad petrum , cap. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non sunt : sed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . aug. ad orosium . quest. . basil. in psal . . homil. . danaeus , in enchir . aug. cap. . fol. . . king. . . . marc. . . . math. . . luc. . . math. . . luc. . . eph. . . and . . danaeus , in enchir . august . cap. fol. . luc. . . iul. scaliger . exercitat . . sect . . greg. magnus , lib. . moral . eccles. . . rom. . . greg. magnus , lib. . moral . danaeus , in enchir. aug. cap. . fol. . zanchius in eph. cap. . . pag. . augustinus . quicquid per se mouetur : in loco mouetur . progressus in infinitum . nich. selnec . in act. . . fol. . pag. . otho casman . angelographiae pars . . cap. . quest. . danaeus . in enchir. aug. cap. . fol. . aug. de spiritu , & anima ▪ cap. . hortus sanitatis tract . de animal . cap. . hebr. . . gen. . . gen. . . gen. . . exod. . . luc. . . psal. . . act. . . act. . . aug. in genes . ad literam , lib. . cap. . zach. . . and . . danaeus , in enchir. aug. cap. . fol. . . cor. . . aug. in genes . ad literam , lib. . cap. . aug. libro de anima & spiritu , cap. . & . danaeus in enchir. august . cap. . fol. . cyprian , in prologo super sermon . wisd. . . eph. . . . king. . . . chro. . . . thes. . . . reuel . . . . cor. . . luc. . . . pet. . . . cor. . . math. . . luc. . . marc. . . math. . . math. . . iob. . . . act. . . luc. . . heb. . . iob. . . & . . . pet. . . august . de diuinat , daemonium . aug. de ciuit . dei , lib. . cap. . . king , . . . chro. . . non simpliciter . pro. . . secundum quid . notes for div a -e math. . . marc. . . marc. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . reuel . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ioh. . . ioh. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . math. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ioh. . . . sam. . . . sam. . . . sam. . . . . sam. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i●siliuit , arri●iebat , requieuit , irruens , prosperauit . iohannes auenarius . lexic . hebraic . gen. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 psalm . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 psalm . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ierem. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nomb. . . nomb. . . iudg. . . iudg. . . iudg. . . iudg. . . . sam. . . . sam. . . . sam. . . . chro. . . ezech. . . nomb. . . . . king. . . nomb. . . dan. . . . iam. . . phil. . . ioh. . . . iob. . . . iob. . . . gen. . . math. . . luc. . . eph. . . hermes trismegistus , in suo●periandro . math. . . luc. . . luc. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sidicimus eos reuera , atque adeò 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adesse , & inesse : esset hoc , vel hypostaticè , vel formaliter , quod est absurdum . math. . . marc. . . luc. . . iob. . . iob. . . . pet. . . theupolus , in academic , contemplat . lib. . mich. psellus , de operatione daemonuum , cap. . marsilio ficino interprete , tom . . pag. . . eph. . . eph. . . chrysost. in . ad thessal . homil . . petr. martyr . loc . com . . sect . . corpus homogenium . omne alterabile , est corruptibile , . de generatione . aug. genes . ad literam , lib. . otho casman , angelograph , parte prima , cap. . pag. . mich. psellus , de operatione daemonum cap. . ibid. cap. . ibidem cap. . . pet. . . . . petr. martyr . loc . com . . sect . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . regiuald skolt in his discouerie of witches . lib. . cap. . fol. . bernard . in cant . cantic . serm . . petr. martyr . loc . com . . sect . . oth. casman . angelograph . par . . cap. . pag. . petr. martyr , loc . com . ▪ sect . . bernard . in cant . cantic . serm . . heb. . . origen , in libro , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . hilarius , in math. cap. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipse dixit . tertul. in libro decarne christi . tertul. contra prax. pag. . hieron . zanchius de operibus dei , lib. . cap. . pag. ▪ tertul. libro de anima . idem , per idem . aug. genes , ad literam , lib. . cap. . & . & . et lib. . ibid. cap. & . danaeus , enchir . august . cap. . pag. aug. de trinit . lib. . cap. . ibidem lib. . cap. . et in genes , ad lit . lib. . cap. . aug. de spiritu , & anima , libr. . iul. scaliger . exercit. . sect . . author de ecclesiasticis dogmatibus , qui extat in tom . . aug. a non causa , vt causa . luc. . . a non causa , vt causa . caelius rhodig . antiquar . lect . lib. . cap. . cateianus de verbis apostol● . eph. . . francisc. georg. tom . . problem . . & . et tom . . probl . . & . item , malleus mallefic . item , benedictus pererius . item , gryllandus . item , iacobus wickerus . iacobus wierus , de praefligijs , ●ib . . cap. . sienchus eugu●inus , de pereni●hilosoph . lib. . cap. . otho casman . angelograph . par . . cap. . pag. . arist. degener animal .. lib. . cap. . paulus frisius , iul. scaliger . cassianus . hyperius , in method . theol. lib. . pag. . hieron . zanch. de operibh . dei. lib. . cap. . pag. . greg. nazian , sermone . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . greg. . roman . tem . . moral . in lob . lib. . cap. . bed a , tom . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lib. ▪ pag. . damascenus , cap. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . alexander aphrodisaeus , . metaph. . iul. scaliger . exercitat . . & alibi . item exercit . sect . . otho casman . angelograph . par . . cap. . pag. . luc. . . heb. . . psal. . . marc. . . luc. . . math. . . marc. . . . luc. . . . math. . . aug. genes . ad literam , lib. . cap. . & . & . danaeus , in enchir . aug. cap. . pag. . dionysius , de caelesti hyerarchia , cap. . chrysost. in isa. cap. . aug. de cognit , verae vitae cap. . theodoretus , in genes . quest. . andreas hierosolymitanus . greg. in ezech. lib. . hom . . isidor . de sum . bono lib. . cap. damascenus , de orthodoxa fide , lib. . cap. . carolus magnus de imag . lib. . cap. . marc. vigerius saonensis , decachordi , ●horda , . ca. . leonard . culmannus in disputat . theolog. par . . fol. . heb. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . bernardus , in capite missus est , homil . . conc. lateran . magnum . can. . notes for div a -e tatianus contra graecos . . physic . & . de anima . simul , & semel , ioh. . . . sam. . . . cor. . . . cor. . . . cor. . . otho casman . augelograph . par . . cap. . pag. . deut. . . . sam. . psal. . . ioh. . . act. . . rom. . . psal. . . gen. . . . exod. . . and . . deut. . . heb. . . math. . . pro. . . rom. . . col. . . in legenda aurea . magist. sentent . lib. . dist . . lucas lossius , in euangelia dominic . fol. . act. . . col. . . lucas lossius , in euangelia dominic . fol. . reginald skot , in his discouerie of witchcraft , lib. . cap. . pag. . tob. . . . pet. . . iude , . reuel . . . . otho casman , angelograph . par . . cap. . quest. . pag. . aposse , ad esse . psal. . . exod. . &c. and . &c. and . &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mittendo nuncios malorum . psal. . . tremel . ibid. genes . . . petitio principij idem , per idem . wised . . . ioh. . . isa. . . am. . . math. . . luc. . . apoc. . . . . and . . . . and . . . cor. . . genes . . . gen. . . . gen. . . . serpens , a serpendo , isidor . de summo bono . lib. . gen. . . . exod. . . gen. . . . tho. aquin. in . part . summa , . quest . art . . amand. polanus in syllog . thess. de verbo dei didascalia , pag. . aug. ad gen. lib. . cap. . iudg. . . . &c. gregorius in moralibus . g. alley in his poore mans librarie , . pet. martyr , in gen. . . aug. ad genes . lib. . cap. . aug. lib. in gen. contra manich. tho. aquinas . . quest . . artic . . gregor . moral . lib. . genes . . . . . . cyril . lib. . contra lulian . apostat . apoc. . . math. . . and . . apoc. . . . . . . . . apoc. . . and. . . tremel . in gen. . . ioh. caluin . in gen. . . reginald skot , in his discouerie of witchcraft , lib. . pag. . pet. mart. in gen. . . tremel . in gen. cap. . . in reginald . skot his discouerie of witchcraft . ioh. caluin . in gen. . . magist. sentent . lib. . distinct . . isa. . . . cor. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aug. lib. . de ciuitat . dei , cap. . moses barcephas , de paradis . lib. cap. . . cor. . . numb . . . eccle. . . numb . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 num. ● . . . . numb . . . numb . . . lyra in glos. or ordi●ar . super . num. . . . sam. . . . sam. . . exod. . . leuit. . . & . . deut. . . . sam. . . act. . . apoc. . . and . . . . sam. . . and . . . chro. . . . m. perkins in his treatise intituled , how far a reprobate may goe . . sam. . . . . . . . . sam. . . . sam. . . ioh. . . . sam. . . . . . . sam. . . in chronograph , laurentij codmanni . . sam. . . ioh. . . math. . . . thes. . . ioh. . . . . cor. . . rom. . . iude. . august . ad simplicianum . item , ad dulcitij quest . tertul. lib. de anima . chrysost. in math. iob. . . . phil. . . . phil. . . apoc. . . eccle. . . iustin. martyr . contra trypho●em . tertul. in lib. de anima . ambr. in lu● . i. lib. cap. . hieron . in isa. cap. . decretal . quest . . cap. . nec mirum . lauaterus , of walking spirits aug. ad simplic . quest . . item , in epistola ad felicianū . lyranus in . sam. . burgensis , in replieator . ad lyram , ibid. reginald skot in his discouerie of witchcraft . . sam. . . . sam. . . . sam. . . . sam. . . . sam. . . . sam. . . . sam. . . . sam. . . hyppocrates , epidem , lib. . sentent . . ioh. goraeus , in definit , medicin . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ magister sentent , lib. . dist . . quest . . math. . . marc. . . luc. . . gennadius in definit . ecclesdogmatum . aug. de definit . orthodox . fidei cap. . beda in act. . . aug. de spiritu de anima , cap. . chrysost. in math. . . nich. lyra , in marc. . . muscul. in psal. . . gregorius moral . llib . . hermes trismegistus , in suo periandro . reginald skot in his discouerie of witchcraft pag. . iudg. . . &c. notes for div a -e ●orma dat esse . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . cor. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 theophil . in ● . cor. . . iohannes caluin ibidem . iohannes caluin in iob. . . danaeus , in enchir , aug. cap. . pag. . aug. de ciuit . dei lib. . cap. . act. . . . cor. . . . cor. . . . . . cor. . . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 math. . . marc. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rom. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . cor. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . cor. . . simul , & semel veritati non preiudicet antiquitas . aug. lib. . de trinit . cap. . danaeus physica●● christiana , cap. . pag. . psal. . iob. . isa , . act. . . exod. . . . and . . aug. contra ●elicianum cap. . damaeus physica christiana , cap. pag . aug. de trinit , lib. . philosophus in libro de generatione . lucas lassius , in euangelia dominicalia , fol. . philosophus de anima , lib. . philosophus in lib. de som. & rigil . hyperius , in method , theolog , lib. . pag. . lyra in . sanm cap. . . magister sentent . lib. . dist . . fol. . m. perkins in his order of the causes , . com . pag. . hyperius , in method . theolog . lib. . pag. . otho casman . par . . angelog . cap. . pag. hyperius , in method . theolog . lib. . pag. . m. perkins in his order of causes vpon the . com . pag. . pet. martyr in in gen. cap. . . fol. . hieron . ad vitalem . non valet natura , contra naturae dominum . exod. . . exod. . . exod. . . petere principium . dan. . . ioseph . de antiq . iudaic. lib. . cap. . dan. . . dan. . . dan. . . tremel . in dan. cap. . . robertus roll●cus , in dan. . . george ioye , in his exposition vpon dan. cap. . . psal. . . math. . . hieron . in daniel . dan. . . exod. . . aug. de ciuit . dei , lib. . cap. . item , in libro de spiritu & anima , cap. . ioh. . . ioh. bodin , de magic . daemon . lib. . cap. . none essentialis forma , id est ratio , sed figura solum permutatur . aug. de ciuit . dei , lib. . & cap. . . cardan . de vanitate rerum , lib. . cap. . aug. de ciuit . dei , lib. . g. gifford in his dialogue of witches . otho casman . angelogr . par . . cap. . pag. . marc. . . luc. . . tertul. contra marcion . lib. . aretius in luc. . . hugo cardinal . in iohannem , cap. . . ioh. . . math. . . marc. . . luc. . . pompanac . de incantat . c. . o quam credula mens hominis , & erectae fabulis aures . see the liuely effect a melancholike humour , it being predominant . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . auicen . tract . . cap. . paul. aeginetus , lib. . cap. . aetius lib. . cap. . leonardus fuchsius instit , medec . lib. . sect . . cap. . auleen . tract . . de agritud . capitis , cap. . phil. barowgh . in method , physic . lib. . cap. . cap. . fol. . leonard . fuchs . instit. medeci , lib. . sect . . cap. . auicen . tract . . de . apostemat . capitis , cap. . auicen . tract . . de aegritud . capitis , cap. . phil. earowgh . in method . physic . lib. . cap. . . fol. . otho casman . angelograph . par . . cap. . quest . . pag. . hyperius in method , theolog , lib ▪ . pag. . ioh. wierus de praestig . daemon . lib. . cap. . ancyranum concilium . gratianus ibid. can . . q. . august . de spiritu & anima , cap. . destructorium vitiorum , par . . cap. . otho casman . angelograph . par . . cap. . q. . pag. . anquirense concilium , gratian , ibid. can . . q. . prosper in libello de dono timoris . destructorium vitiorum par . . cap. . otho casman . angelograph . par . . cap. . q. . malmesburij , degestis anglorum lib. . m. dorel in the title to his apologie . notes for div a -e gualter . in math . . fol. . ioh. . . marc. . . act. . . math. . . luc. . . . luc. . . math. . . marc. . . ioh. . . ● . ioh. . . exod. . . math. . . marc. . . luc. . . & . . . marc. . . act. . . marc. . . luc. . . act. . . eph. . . d. fulke to the rhemish testament , in math. cap. . vers . . sect . . ioh. . . math. . . marc. . . zanchius , in eph. cap. . . pag. . math. . . . marc. . . iustin. martyr . contra triphon . tertul. de caena domini . item in apolog. cap. . cyprian . lib. . epistola . aug. de ciuit . dei , lib. . item psal. . concil . bracharense . iosep. antiq. lib. . cap. . wilelmus minatensis , ration . diuinor . officior . d. fulke to the rhemish testament , in marc. . . sect . . psal. . . rom. . . &c. . cor. . &c. . tim. . . &c. tit. . . &c. act. . . colos. . . . tim. . . . . tim. . . . . pet. . . . p●titlo principij . see dorel his doctrine , pag. . see paul his doctrine , pag. . ioh. . . & . . . pet. . . katherine wright saith , she neuer did thinke she was possessed : but that m. dorel would needs perswade her she was so . ioh. . . . cor. . . non minor est . virtus , quam , quaerere , parta tueri . gen. . . ioh. . . apoc. . . ioh. caluin . in heb. cap. . . . ioh. . . heb. . . heb. . . . . . bulling . in heb. cap. . . pellican . in heb. . . heb. . . heb. . . . pet. martyr . in gen. . . ioh. caluin . in gen. . . luc. . . . gualt . in luc. . homil . . mosculus , in math. . . d. hil. in his treatise of christ his descension , sol . . h. iaacob in his treatise of christs his sufferings , pag. . aug. in ioh. cap. . . tract . . ioh. caluin . ibid item , ioh. . muscul. in ioh. . . heb. . . henr. bulling . in heb. . . aug. in ioh. cap. . . tract . . ioh. . . and . . ioh. . . m. bucer . in ioh. . . muscul. in ioh. . . aug. in ioh. , . tract . . item ibid. tract . . beza annotat . in hebr. cap. . . theophil . in ioh. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , id est , constringere , exterminare , disperdere . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , id est euacuare , dissoluere , irritum facere , heb. . . . ioh. . . gen. . . luc. . . gal. . . ioh. . . heb. . . . ioh. . . ioh. . . ioh. . . ioh. . . ioh. . . ioh. . . ioh. . . ioh. . . ioh. . . . pet. . . ioh. . . ioh. . . ioh. . . ioh. . . ioh. . . ioh. . . ioh. . . ioh. . . ioh. . . august . in euang . ioh. cap. . tract . . rom. . . act. . . apoc. . . august . in ioh. cap. . . tract . . ioh. . . . pet. . . act. . . & . . . august . ibid. ioh. . . aliud est intrinsecus regnare : aliud forinsecus pugnare . eph. . . &c. . ioh. . . . math. . . luc. . . math. . . luc. . . chrysost. ibid. mittetur deorsum . theophilac . in ioh. cap. . ▪ . nich. lyra in ioh. . . hugo cardin. in ioh. cap. . . petr. lambert . lib. . dist . . ludulph . de vita christi . ioh. . . martin . bucer . in ioh. . . muscul. in ioh. . . ioh. caluin . in ioh. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ● . iudicium , sententia iudicij . item , pro mensura , & dispositione accipitur . hemingij postilla dominic , . post pasch . pag. . math. . . marc. . . . act. . . . math. . . luc. . . act. . . gualter . in math. . . fol. . isa. . . . marc. . . ioh. brentius in marc. . . gen. . . heb. . . marc. . . luc. . . . luc. . . . rom. . . eph. . . . luc. . . erasm. sarcer . in act. . . math. . . . luc. . . . . cor. . . . . cor. . . notes for div a -e horat. art. — pictoribus , atque poêtis quid libet audendi semper fuit aequa potestas . aristot. de admirandis auditionibus . plin. historia natural . proclus , in lib. de sacrificio & magia . aug. de ciuit . dei , lib. . cap. . . albert. magn. lib. . minoralium , cap. . . . fracastor . in lib. de sympath . ficinus , lib. . theolog plat. cardanus , de subtilitate , & varietate rerum . act. . . plin. lib. . cap. . thom. coper . thesaurus . strabo , in geographia . plin. ibid. cap. . plin. ibid. cap. . thom. coper . thesaurus . plin. ibid. plin. lib. vlt. cap. . aristot. de hist. animalium . plin. lib. . cap. . aug. de ciui● . dei lib. . cap. . paul. aeginat . lib. . cap. . aetius , lib. . cap. . leuinius lemnius . auicen . tract . de apostemat . capitis , cap. . ioh. wierus de praestigijs daemon . lib. . cap. . leuinius . lemnius . gen. . . &c. rom. . . . cor. . . gen. . . iob. . . isa. . . isa. . . natura principiorum amat singularitatem . danaeus , physica christiana , par . . fol. . isa. . . ioh. . . act. . . colos. . . aug. de trinit . lib. . cap. . damascen . de orthodox . fide lib. . august . tract . in ioh. . & . a quo vermes creantur , ab eodem & angeli . in the . dialog . fol. . . act. . . . george gifford in his discouerie of witches . pet. martyr . in . sam. . & loc . com . . fol. . arist. de anima lib. . see m. dorels narration , to the . obiection fol. . pag. . he saith , if m. d. would say or sweare that sommers did such things , he was not to be credited . because , none by teaching or learning : can practise impossibilities . item , in m. d. apolog. pag. . videlicet , supernaturall , actions , strenght , knowledge . the diuell in likenes of a mouse , a blacke dogge . his bodie in lenght beyond the tallest man. his hands , feete , face , and haire not burnt , he being in the fire , &c. kitlings creeping in his bed , &c. diuinitie . philosophie . physicke . nature . lawe . conscience . l. absent de paenis . l. . cum . gloss . delictum sine consensu , non potest committi , neque iniuria sine animo ●●siurandi . see m. dorels narration , the . answere to the . obiection , fol. . pag. . sommers is not to be beleeued , affirming impossiblities . item , in apolog . pag. . sanae mentis voluntas , voluntas rei possibilis est . iob. . . iob. . . psal. . . ierem. . . and . . act. . . iam. . . danaeu● in physic christiana . tract . . cap. . fol. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . arist. physic . lib. aug. enchir. cap. . plutarch . de placit . philosoph . lib. . cap. . hieron . epist. ad vital●m . ni●eph . histor . eccles lib. . cap. . & . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . auenarius in lexic . hebraic . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . experientia . experience , what it is ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ierem. . . . cor. . . heb. . . act. . . act. . . epistolae paul● ad timotheum , & titum . eph. . . . tim. . . eph. . . . tim. . . eph. . . . eph. . . . . . . . . act. . . . pet. . . luc. . . mart. . . the diuell his power of obsession . what it is ? math. . . iob. . . . . iob. . . . sam. . . . chron. . . math. . . . sam . . numb . . . luc. . . ioh. . . . iam. . . . . king. . . . chron. . . . thes. . . . reuel . . . . cor. . . luc. . . math . act. . . iob. . . & . . reue● . . . rom. . . rom. . . phil. . . eph. . . math. . . luc. . . math. . . . cor. . . . tim . . ephes. . . . . rom. . . . thes. . . math. . . ioh. . . ioh. . . and . . rom. . . isa. . . zach. . . . cor. . . . tim. . , . & . . iude . math. . . king . math. . . gen. . . mart. . . luc. . . luc. . . ioh. . . act. . . math. . . act. . . . . tim. . . . & . . & . . . math. . . marc. . . luc. . . act . . math. . . & . . luc. . . math. . . ioh . . luc . . ioh. . . reuel . . . reuel . . . ioh . . ioh. . . notes for div a -e 〈…〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exod. . . augustinus cyri●●us . didimus alexandr . lib. de spirit . sanct . hugo etherianus de processione spiritus sancti . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . math. . . luc. . . math. . . . marc. . . & . . luc. . . & . . marc. . . act. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 isa . . math. . . marc. . . luc. . . . . ioh. . . act. . . hieronimus , christus potestatiuè sugabat daemones : aposto●i nomine eius . math. . . . marc. . . luc. . . act. . . marc. . . marc. . . luc. . . . . . . cor. . . luc. . . luc. . . . . . marc. . . . cor. . ● . math. . . aretij problem . loc. . fol. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ● . cor. . . ▪ . thes. . . . math. . . act. . . . tobit . . . marc. . . eph. . . . . act. . . . cyprian , in serm . de bapt . act. . . marc. . . luc. . . math. . . . thes. . . ▪ see m. dorels briefe narration , fl . . pag. ● ▪ marc. . . math. . . and . . marc. . . luc. . . see m. dorels apologie , fol. marc. . . and . . marc. . . and . . marc. . . marc. . . . luc. . . math. . . marc. . . luc. . . and . . acts. . . marc. . . psellus , in lib. de daemonibus . petr. thyraeus , thess. . coelius rhod. lect . antiq . lib. . cap. . mediacreata , ad actiones supernaturales , effectiuè , se non extendunt . quidlibet , ex quolibet . august . in gen. . item , de trinitate , cap. . iosephus , de bello iudaie . iosephus , de antiq. iudait . iosephus de bello iudai● . aelianus . wierus , de praestigijs daemon . lib. . instrumenta creata , ad actiones supernaturales , non possunt se effectiuè extendere . . king. . . tob. . . . hieron . in prolog . galeat . otho casman . augelograph . par . . cap. . quest. . tob. . . tob. . . . sam. . . apuleius . . sam. . . ▪ sam. . . . sam. . . . sam. . . . sam. . . . philosophus , in . de anima . actus actiuorum , sunt in patiente praedisposito . iohannes de bromyard , in summa praedicat . e. . . inhabentibus qualitates similimas : facilior fiat transmutatio . plinius , in annotat . lib. . cap. . musculus , in math. . . beza , in math. . . aretius , in math. . . caluinus , in math. . . hugo card. in math. . . pet. martyr , in iudic. cap. . item , in loc . com . clas . . tit . de musica & carminibus . pythagoras . damascenus , philosophus , in . ethic. auicen . lib. . tract . . cap. . phil. barrough , de method . curandi lib. . ●●p . . august . in ▪ confes . . sam. . . . sam. . . math. . . luc. . . . math. . . marc. . . . luc. . . . see m. dorels breife narrat . in the disposition of william aldred , the . deponent . see m. dorels apologie , in pag. . iohannes king , in ionath . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . communitèr author fateor : sed , non nisi boni fautor . iob. . . & . . & . . . king . . virtus actiua , quae potest in maius : potest etiam in minu● . sam. . . tremelius , in . reg. cap. . vers . . nota . . . king. . . virtus creata , ad actus , aut habitus supernaturales ; se non extendit . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . tertullianus , hieronimus . euseb. hist. eccles . lib. . cap. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . quicquid effici● tale : idipsum est magis tale . hieron . epist. ad demetriad . tom . . gratian. q. . cap. . anima . sentent . in . pet. martyr , loc . com . class . . cap. . sect . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . see m. darels narration , fol. . pag. . see m darels narration , fol. . pag. . see m. darel● apologie , in pag. . math. . . marc. . . see m. darels narration , fol. . pag. . see m. darels apologie , pag. . see m. darels apologie , pag. . notes for div a -e see m. darels apologie , pag. . math. . . marc. . . see m. darels narration , fol. . pag. . math. . . marc. . . rom. . . &c. . cor. . . . tim. in al. tit. in al. . pet. . . . eph. . . . d. apolog. pag. . d. apolog. pag. . ioh. caluin . in math. . . henr. bullinger in math. . see rhemish testament in math. . . sect . . d. fulke his answere to the rhem. testament , math. . . sect . . see. m. darels narration , fol. . pag. . see m. darels apologie , pag. . . perse , aut per alios . math. . . luc. . . act. . . act. . . . thes. . . exod. . . . see m. darels . narration , in the depositions of william aldred , the . diponent , fol. . pag. . gen. . . iudg. . . . numb . . . . chr. . . . act. . . . rom. . . heb. . . act. . . . pet. . . . tim. . . . act. . . . m. aldredge maister of arts and an ancient authorized preacher . see m. darels narration , in the depositions of thomas haies , fol. . see narration , ibid. pag. . see the narration in william aldred his depositions , fol. . pag. . see m. darel his narration , fol. . pag. . see m. darels narration , fol. . pag. . & fol. . pag. . augustini epistola , . memorem mendacem esse ●portet . see. m. darels narration , fol. . pag. . rhem. testament , luc. . . sect . . see d. fulke contra rhem. luc. . . sect . . item , ibid. . cor. . . sect . . see m. darels narration , fol. . pag. . . thes. . math. . . . . thes. . . . luc. . . in eodemn●mero . wised . . . luc. . . leo , in epist. ad flauianum . psalm . . . opera miracu losa excedunt totam virtutem naturae creatae . phil. . . . heb. . . eph. . . phil. . . luc. . . act. . . . tim. . . gen. . . . ioh. . . . col. . . psalm . . . rhem. testament , marc. . . sect . . math. . . . marc. . . and . . luc. . . and . . d. fulke contra rhem. testament , marc. . . sect . . ambrose in luc. lib. . cap. . math. . . marc. . . . ioh. . . luc. . . . beda in marc. lib. . cap. . psal. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mammilla implens . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , acer●us bono●um omnium . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . suis vberibus omnia alens . psal. . . act. . ● . act. . . aug. marlorat . in math. cap. . . act. . . act. . . act. . . . hieronimus , marc. vigerius , decachord . chord . . . fol. . theod. beza , ad brentij argumenta , de carnis christiomnipraesentia . august . de ●iui●at . dei , lib. . gregorius , dialog . lib. ● ▪ ioh. . . math. . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . theod. beza , in annotat . super ioh. . . gylberius longolius in lexic . graec. theod. beza , in annotat , super ioh. . . iohan. caluin , in ioh. . . ioh. . . . iohannes calin ioh. . . . act. . . act. . . . cor. . . psal. . . d. fulke in rhem. testamēt , act. . . sect . . . act. . . ioh. caluin . in act. ▪ cap. . . . cor. . . . ioh. caluin . in act. cap. . . isa. . . philosophus lib. . de anima . rhem. testament , in marx. . . sect . . ioh. . . luc. . . marc. . . act. . . & . . . & . . d. fulke contra rhem. testament in marc. . . sect . . item ▪ ibid. in marc. . . sect . . psal. . . math. . . ioh. . . iude . cant. . . exod. . . . ioh. . . . tim. . . aug. marlorat . 〈◊〉 ioh. . . ioh. . . luk. . . . king. . . luc. . . . king. . . ioh. . . musculus in ioh. . . . king . . act. . . math. . . . . marc. . . eph. . . . coloss. . . . thes. . . ● . thes. . . math. . . musculus in math. cap. . . see m. darels apolog. in pag. . see m. darels narration , fol. . pag. . m darel was said to cast . diuels out of katherine wright : if you list to beleeue him therein , and to note eche diuell by his seuerall name . math. . . luc. . . marc. . . math. . . marc. . . bullinger , in math. . . caluin , in math. . gualter . in math. . . musculus , in math. . . math. . marc. . . luc. . . math. . . luc. . . math. . . . cor. . . heb. . . . . heb. . . . rom. . . . . . pet. . . . . heb. . . . . . . . . marc. . . . pet. martyr , in . cor. cap. . item , in loc . com . class . . cap. . sect . . aug. marlorat . in math. cap. . . iohannes caluin . in math. cap. . . . cor. . . theod. beza , annot . in . cor. . . editione . ioh. caluin in . cor. . . math. . . marc. . . luc. . . math. . . . cor. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 numb . . . math. . . math. . . marc. . . marc. . . hugo cardinal . in marc. cap. . . marc. . . chrysost. in math. . . sebast. meyer , in . cor. cap. . . bullinger , in math. . . moses pellach . analys . typic . math. cap. . . aretius , in math. . . . cor. . . ioh. caluin . in math. cap. . . musculus , in math. cap. . . pet. martyr in loc . com . class . . cap. . sect . . iam. . . tit. . . aug. marlorat . in math. cap. . . ioh. caluin . in math. . . cor. . . pet. martyr , loc . com . clas . . cap. . sect . . math. . . . cor. . . math. . . notes for div a -e d. apol. . . d. . narrat . pag. . d. doct . pag. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 psal. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 psal. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exod. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iob. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , yel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 miraculum , q. oculi mirum . prodigium , portentum , monstrum . a miracle , what it is ? the efficient cause . the materiall cause . the finall cause . two kinds of miracles . a true miracle , what ? a false miracle , what ? false miracles may be effected three manner of of waies . aug. de trinit . lib. . philosophus , de som. & vigil . libr. magister sentent . lib. . dist . . fol. . haet autem omnia , ratione nostri , vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , appellantur miracula . applicatio praemissorum , ad praesent negetium . act. . . . cor. . . gal. . . see m. darel● apolog. pag. . see m. darel● apolog. pag. . math. . see m. darels apolog. pag. . see m. darels apolog. pag. . see m. darels apolog. pag. . see m. darels doct. in pag. . see m. darels apolog. pag. . numb . . . and . . psal. . . isa. . . and . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exod. . . deut. . . . . chro. . . psal. . . exod. . . & . . . deut. . . . . chro. . . ezec. . . . ioel. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cognationem habet cum . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. persuasit , vt verie r. d. kimhi . pagnin . in thesauro sanctae linguae . deut. . , . psalm . . . exod. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . psalm . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nam , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , est litera similitudinis . et exponitur , periudè , sicut , quasi , velut , veluti , vt , ita , sic , &c. non simplicitèr sed secundum quid . titelman . in elucidat psalm . psalm . . . tremel . in psal. . . annotat . . ezech. . . . ioel. . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ezech. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ezech. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . luc. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . math. . . mart. . . ioh. . . apoc. . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . mat. . . . luc. . . . luc . . . ioh. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . math. . . marc. . . ioh. . . act. . . & . . & . . & . . & . . & . . . cor. . . heb , . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , . iteratio , traductio : eiusdem verbi , aut sermonis repetitio . . sam. . . psalm . . . . ezech. . . . . . . . . . . dan. . . gen. . . . ioh. caluin . in heb. . . . theod. beza , in annotat . ad heb. . . . edw. dearin , in his . reading , hebr. . . . marc. . . heb. . . . . see m. darel his apologie , pag. . exod. . . exod. . . exod. . . exod. . . exod. . . exod. . . exod. . . exod. . . exod. . . . king. . . . king. . . . king. . . ioh. . . luc. . . marc. . . act. . . act. . . see. m. darels apolog. pag. . see apolog. pag. . exod. . . . exod. . . . king. . . . . king. . . . king. . . ioh. . . act. . . act. . . . act. . . iam. . . . math. . . . thes. . . . danaeus in physic . christiana , tract . . cap. . fol. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . psal. . . aug. de ciuit . dei , lib. . hieron . ad vitalem . math. . . , thes. . . . see m. darels narrat . fol. . pag. . ibidem , a little after . see m. darels apolog. pag. . see m. darels narrat . . pag. . see his doctrine for this , pag. . math. . . . ionah . . . ioh. caluin . in math. . . erasm. sarcerius in math. . . item , in act. . vers . . marc. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . heb. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . heb. . . . . see m. darels narrat . fol. . pag. . see m. darels narrat . fol. . pag. . see m. darels narrat . fol. . pag. . luc. . . . . . . see m. darels narrat . fol. . pag. . reginald skot in his discouerie of witchcraft . d. f●lke , in . thes ▪ ● . sect . . b●stow . marc. . . . d. cooper , in his sermons , pag. math. . . and . . . see m. darels narrat . fol. . pag. . see m. darels narration , fol. . pag. . . ioh. . . iob. . . iob. . . iob. . . . iob. . . . iob. . . . . . . musculus in ioh. . . act. . . luc. . . ioh. . . ioh. . . rhem. testamen . in ioh. . . sect . . item , . cor. . vers . . sect . . . tim. . . . & . . . & . . . & . . . tit. . . & . . . & . . . rhem. testam . in math. . . sect . . item marc. . . sect . . item . thes. . . sect . . d. cooper in his sermons , pag. . deut. . . . math. . . marc. . . . . thes. . . . apoc. . . . & . . & . . psal. . . . tim. . . math. . . marc. . . & . . luc. . . . august . confes. lib. . cap. . aug. de ver● relig . lib. . cap. . item , retract . . cap. . chrisost. in ioh. . hom . . in fine . chrysost. in math. . hom . . item , in . cor. . homil . . glos. ordinar . in marc. . . nich. lyra , in marc. . . hugo cardinal . in marc. . isidor . lib. de sum . bono . cap. . theod. beza annotat. in marc. . . item , in iames cap. . . m. caluin . in ioh. . . bee-hyue of the rom. church , cap. . fol. . . king. . . . cor. . . act. . . iam. . . d. cooper , in his sermons , pag. d. fulke to the rhem. test . mat. . . sect . . item , ibid. in marc. . . sect . . m. dearing , his . reading , heb. . . isa. . . math. . . . cor. . . math. . . luc. . . . . cor. . . pet. martyr . in . cor. . . ioh. caluin . in act. . . musculus , in ioh. . . bullinger , in math. . . gualter , in math. . . erasm. sarcer . in act . . aug. de verit . accles . cap. . tertul. con● . marcion , lib. . hyppocrates . see skots booke of the discouerie of witchcraft . fol. . psal. . . . cor. . . prou. . . notes for div a -e the necessitie of recapitulating the premisses . . cor. . . a summarie abridgement of the first dialogue . a summarie abridgement of the second dialogue . a summarie abridgement of the . dialogue . a summarie abridgement of the . dialogue . a summarie abridgement of the . dialogue . a summarie abridgement of the . dialogue . a summarie abridgement of the . dialogue . a summarie abridgement of the . dialogue . a summarie abridgement of the . dialogue . a summarie abridgement of the . dialogue . isa. . . . aug. in psalm . . part . . math. . . . pet. . . . pet. . . eius est dest●uere : cuius : est construere . gal. . . . hieronimus , contra luciferianos . humanum est errare : diabolicum perseuerare . see m. darels apolog. pag. ● august , in sermone . seneca de moribus . demonologia sacra, or, a treatise of satan's temptations in three parts / by richard gilpin. gilpin, richard, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing g estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) demonologia sacra, or, a treatise of satan's temptations in three parts / by richard gilpin. gilpin, richard, - . [ ], , p. printed by j.d. for richard randal and peter maplasden ..., london : . each part has special t.p. a work of religious experience, the first title being somewhat misleading. cf. dnb. reproduction of original in cambridge university library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng demonology -- early works to . devil -- early works to . sin -- early works to . good and evil -- early works to . - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - jonathan blaney sampled and proofread - jonathan blaney text and markup reviewed and edited - pfs batch review (qc) and xml conversion imprimatur , hic liber ( cui titulus , daemonologia sacra : or , a treatise of satans temptations , in three parts . ) guil. sill. martii , . . daemonologia sacra . or , a treatise of satans temptations : in three parts . by richard gilpin . cor. . . we are not ignorant of his devices . london , printed by j. d. for richard randel , and peter maplisden , booksellers in new castle upon tine . . to the reader . the accurate searches into the secrets of nature which this age hath produced , though they are in themselves sufficient evidences of a commendable industry ; yet seeing they fall so exceedingly short of that discovery which men aim at , giving us at best but probable conjectures , and uncertain guesses , they are become as little satisfactory to men that look after the true causes of things , as those ships of desire ; whose great undertaking for gold had raised high expectations in their attempts ; but in the return , brought nothing home for their ventures but apes and peacocks . while men reflect upon themselves under such disappointments , they cannot but check themselves , for over-promising themselves in their adventures , with that of zophar , vain man would be wise . but how happy would it be for men , if such failures of expectation might better inform them ? if our attainments in these pursuits will not bear our charges , nor recompence our pains , and loss of time , with an answerable profit , though we may see cause sometimes ( as a divertisement or recreation ) to use them ; yet how shall we satisfie our selves to make them our chief and sole business ? if we knew of nothing of higher concern to us than these , our neglect of greater matters were more excusable ; but seeing we are sufficiently instructed , that we have more weighty things to look after , such as relate to a certain future estate of happiness or misery : the very discovery of this to a rational being must needs intitle such things to the first and greatest part of his care . he that knows that there is one thing necessary , and yet suffers himself to be diverted from the pursuit of that , by troubling himself about many things , is more justly chargable with folly , than he that neglects his estate , and finds himself no other imployment , but to pursue feathers in the wind. among those things that religion offers to our study , god and our own hearts are the chief . god is the first and last , and whole of our happiness , the beginning , progress , and compleatment of it is from him , and in him , for in that centre do all the lines meet , but our heart is the stage upon which this felicity ( as to the application of it ) is transacted : upon this little spot of earth , doth god and satan draw up their several armies ; here doth each of them shew their power and wisdom ; this is treated by both , each of them challenge an interest in it ; 't is attaqued on the one side , and defended on the other . so that here are skirmishes , battels , and stratagems managed ; that man then that will not concern himself in his enquiries , how the matter goes in his own heart , what ground is got or lost , what forts are taken or defended , what mines are sprung , what ambuscado's laid , or how the battel proceeds : must needs lie under a just imputation of the greatest folly ; neither can he be excused in his neglect , by the most pressing sollicitations of other things that seem to require his attendance upon the highest imaginable pretences of necessity : for what is he profited , that gains the whole world , if he loses his soul ? but the exact and faithful management of such spiritual enquiries , with their necessary improvement to diligent watchfulness , and careful endeavours of resistance , is another manner of work than most men dream of : to discover the intrigues of satans policy , to espie his haunts and lurking places in our hearts , to note his subtile contrivances in taking advantages against us , and to observe how the pulse of the soul beats under his provocations , and deceitful allurements , how far we comply or dissent ; requires so much attendance and laborious skilfulness , that it cannot be expected that such men who design no more than to be christians at the easiest rate , and content themselves with a formal superficiality of religion ; or such , who , having given up themselves to the deceitful sweets of worldly carnal delights , are not at leisure to engage themselves in so serious a work ; or such whose secret guilt of rebellious combination with the devil against god , makes them fearful to consider fully , the hazards of that wickedness , which they had rather practise with forgetfulness , lest the review of their ways , and sight of their danger , should awaken their consciences to give them an unwelcome disquiet ; it cannot ( i say ) be expected that any of these sorts of men ( whilst they are thus set ) should give themselves the trouble of so much pains and toil as this business doth require . upon this consideration , i might rationally fix my prognostick of the entertainment of the following treatise . what acceptance soever it may find with such as are cordially concerned for their souls , and the realities of religion , ( and of such i may say as the apostle paul concerning brotherly love , thess . . . as touching this matter , they need not that i write unto them , for they themselves are taught of god to be suspicious of satans devices ; and by experience they find his deceits so secret , and withal so dangerous , that any help for further discovery and caution , must needs be welcome to them ; yet ) to be sure the prince of darkness ( who is always jealous of the least attempts that may be made against his empire ) will arm his forementioned subjects against it , and whomsoever else he can prevail upon , by the power of prejudice , to reject it , as urging us to a study more severe or harsh , than is consistent , either with the lower degrees of knowledge of many , or with that ease which most men desire to indulge to themselves ; or as offering such things which they ( to save themselves from further trouble ) will be willing to call chimaera's or idle speculations : and this last i may rather expect , because in this latter age , satan hath advanced so far in his general design against all christianity , and for the introduction of paganism and atheism , that now none can express a serious conscientious care for holiness , and the avoidance of sin ; but upon pain of the imputation of silliness , or whining preciseness ; and none can speak or write of conversion , faith , or grace , but he shall be hazarded by the scoffs of those that are unwilling to judge the private workings of the heart to godward , or spiritual exercises of grace , to be any better than conceited whims , and unintelligible nonsense : but seeing such men make bold to jeer , not only that language , and those forms of speech which the holy ghost thought fit to make use of in the scriptures , but also the very things of faith , grace , and spirit , which are every where in the sacred oracles recommended to us with the most weighty seriousness , ( which with them pass for no better than cheats and fancies ) we can easily sit under their contempt ; and shall ( as we hope ) be so far from being jeered out of our religion , that their scorns shall have no more impression upon us , than the ravings of a frenzical person that knows not what he speaks . notwithstanding these , ( who are no way considerable for weight ) there are , i hope , a great many , who seriously imploy themselves in the inwards , as well as the outwards of religion , ( and who will not suffer themselves to be perswaded , that the apostle obtruded an empty notion upon believers , when he recommended that observable truth to them , rom. . . he is not a jew which is one outwardly , &c. ) for their sakes have i undertaken this labour of collecting and methodizing the grand stratagems , and chief ways of delus●on of the great deceiver . to these i must particularly account for some few things relating to this discourse : as , . that i have satisfied my self in the reasons of the publication of these papers , and do not judg it requisite to trouble any so far , as to tell what these reasons are . they who desire to resist such an enemy , and whose experience doth convince them , that all helps are necessary , will not need them , and those that are men of scorn , or of avowed carelesness , will not regard them though i should declare them . . to prevent the misapprehensions ( which possibly some may otherwise labour withal ) of a monstrous product from one text , because they may observe one text in the front , and no other mentioned throughout the first and second parts ; they may know , that i made use of several in the preaching of these discourses , as suitable foundations for the several particulars herein mentioned ; but in the moulding up of the whole , into the method of a treatise , for the ease of the reader , i thought fit to lay aside those introductions , as also many other occasional applications , which were proper for sermons , and a great many things which were necessary to be spoken for explication and illustration of these points to a popular auditory , and have only presented the substance in a more close connection ; because if there be any little obscurity that may at first appear to any , for want of variety of words , the treatise being under their eye , will be at leisure to attend their review in a second or third reading : which however i would recommend earnestly to those that , in these concerns , do really design to be wise for themselves . . neither should it seem strange , that i have frequently made use of instances from history , or other later relations . whosoever shall consider the nature of the matter treated on , will not complain of this as a needless trouble put upon them ; yet withal i have been so careful of doing any persons an unkindness , by making too bold with them , that i mentioned no names but such , as upon such occasions have been made publick by others before . the rest i have only mentioned in the general , discovering their case where it was useful , but concealing the persons . . it may perhaps seem a defect , that the several directions , remedies , or counsels , which are requisite to be observed in making resistance against satan , are not added , except some few hints in the latter end of the third part , and some other things in that part , in the applications of the several doctrines therein , ( which i thought fit , upon good grounds , to leave in the order of a preaching method ) but such may be pleased to consider , that several have performed that part very fully , to whose labours i had rather refer the reader , than trouble him with a repetition : it was only my design to endeavour a more full discovery ( though every way short of the thing it self ) of satan's craft , because the knowledg of this is so necessary , and withal others have done it more sparingly . such as it is accept , and improve for thy spiritual advantage ; for that was the end of this undertaking , by him who desires that thy soul may prosper , rich. gilpin . the contents . part i. chap. . the introduction to the text , from a consideration of the desperate ruine of the souls of men. the text opened , expressing satan's malice , power , cruelty , and diligence . chap. . of the malice of satan in particular . the grounds and causes of that malice . the greatness of it proved ; and instances of that greatness given . chap. . of satans power . his power as an angel considered . that he lost not that power by his fall. his power as a devil . of his commission . the extent of his authority . the efficacy of his power . the advantages which he hath for the management of it , from the number , order , place , and knowledg of devils . chap. . that satan hath a great measure of knowledg , proved , by comparing him with the knowledg of adam in innocency , and by his titles . of his knowledg natural , experimental , and accessory . of his knowledg of our thoughts . how far he doth not know them , and how far he doth , and by what means . of his knowledg of things future , and by what ways he doth conjecture them . the advantages in point of temptation that he hath by his knowledg . chap. . instances of satan's power . of witchcraft , what it is . satan's power argued from thence . of wonders . whether satan can do miracles . an account of what he can do that way . his power argued from apparitions and possessions . chap. . of satan's cruelty . instances thereof in his dealing with wounded spirits , in ordinary temptations of the wicked and godly , in persecutions , cruelties in worship . his cruel handling of his slaves . chap. . of satan's diligence , in several instances . the question about the being of spirits and devils handled . the sadducces opinion discovered . the reality of spirits proved . chap. . of satan's cunning and craft in the general . several demonstrations proving satan to be deceitful : and of the reasons why he makes use of his cunning . chap. . of satan's deceits in particular . what temptation is . of tempting to sin. his first general rule . the consideration of our condition . his second rule . of providing sutable temptations . in what cases he tempts us to things unsuitable to our inclinations . his third rule . the cautious proposal of the temptation , and the several ways thereof . his fourth rule is to entice the way thereof in the general , by bringing a darkness upon the mind through lust . chap. . that satan enticeth by our lust . the several ways by which he doth it . of the power and danger of the violence of affections . chap. . that lust darkens the mind . evidences thereof . the five ways by which it doth blind men. ( . ) by preventing the exercise of reason . the ways of that prevention ; ( . ) secresy in tempting , satan's subtilty therein . ( . ) surprisal . ( . ) gradual intanglements . chap. . of satan's perverting our reason . his second way of blinding . the possibility of this , and the manner of accomplishing it directly , several ways ; and indirectly , by the delights of sin , and by sophistical arguments ; with an account of them . chap. . of satan's diverting our reason , being the third way of blinding men. his policies for diverting our thoughts . his attempts to that purpose in a more direct manner ; with the degrees of that procedure . of disturbing or distracting our reason , which is satan's fourth way of blinding men. his deceits therein . of precipitancy , satan's fifth way of blinding men. several deceits to bring men to that . chap. . of satan's maintaining his possession . his first engine for that purpose , is his finishing of sin , in its reiteration and aggravation . his policies herein . chap. . of satan's keeping all in quiet , which is his second engine for keeping his possession ; and for that purpose , his keeping us from going to the light , by several subtilties : also of making us rise up against the light ; and by what ways he doth that . chap. . of satan's third grand policy for maintaining his possession ; which is his feigned departure . ( . ) by ceasing the prosecution of his design , and the cases in which he doth it . ( . ) by abating the eagerness of pursuit , and how he doth that . ( . ) by exchanging temptations , and his policy therein . the advantage he seeks surgeth . by seeming to fly . of his ( . ) stratagem for keeping his possession , which is his stopping all ways of retreat ; and how he doth that . chap. . satan's deceits against religious services and duties . the grounds of his displeasure against religious duties . his first design against duties , is to prevent them . his several subtilties for that end , by external hindrances , by indispositions , bodily and spiritual , by discouragements ; the ways thereof , by dislike ; the grounds thereof ; by sophistical arguings . his various pleas herein . chap. . satan's second grand design against duties , is to spoil them . ( . ) in the manner of undertaking , and how he effects this . ( . ) in the act or performance , by distracting outwardly , and inwardly , his various ways therein , by vitiating the duty it self . how he doth that ( . ) after performance ; the manner thereof . part ii. chap. . that it is satan's grand design to corrupt the minds of men with error . the evidences that it is so ; and the reasons of his endeavours that way . chap. . of the advantages which satan hath , and useth , for the introduction of error . ( . ) from his own power of spiritual fascination . that there is such a power proved from scripture , and from the effects of it . ( . ) from the imperfection of knowledg , the particulars thereof explained . ( . ) from the byass of the mind . what things do byass it ; and the power of them to sway the understanding . ( . ) from curiosity . ( . ) from atheistical debauchery of conscience . chap. . of satan's improving these advantages for error . . by deluding the vnderstanding directly : which he doth ( . ) by countenancing error from scripture . of his cunning therein . ( . ) by specious pretences of mysteries ; and what these are . of personal flatteries . ( . ) by affected expressions . reason of their prevalency . ( . ) by bold assertions . the reasons of that policy . ( . ) by the excellency of the persons appearing for it , either for gifts or holiness . his method of managing that design . ( . ) by pretended inspiration . ( . ) by pretended miracles . his cunning herein . ( . ) by peace and prosperity in ways of error . ( . ) by lyes against truth , and the professors of it . chap. . of satan's second way of improving his advantages , which is by working upon the vnderstanding indirectly by the affections . this he doth ( . ) by a silent insensible introduction of error . his method herein . ( . ) by entangling the affections with the external garb of error . a gorgeous dress , or affected plainness . ( . ) by fabulous imitations of truth . the design thereof . ( . ) by accomodating truth to a complyance with parties that differ from it . various instances hereof . ( . ) by driving to a contrary extream . ( . ) by bribing the affections with rewards , or forcing them by fears . ( . ) by engaging pride and anger . ( . ) by adorning error with the ornaments of truth . chap. . satan's attempts against the peace of god's children , evidenced . ( . ) from his malice . ( . ) from the concernment of peace to god's children . what these concerns are , explained . ( . ) from the advantages which he hath against them by disquieting their minds . . confusion of mind . . vnfitness for duty , and how . . rejection of duty . . a stumbling-block to others . . preparation of the mind to entertain venomous impressions , and what they are . . bodily weakness . . our miserie 's satan's contentment . chap. . of the various ways by which he hinders peace . st way , by discomposures of spirit . these discomposures explained : by shewing , . what advantage he takes from our natural temper ; and what tempers give him this advantage . . by what occasions he works upon our natural tempers . . with what success . ( . ) these occasions suited to natural inclinations , raise great disturbance . ( . ) they have attendency to spiritual trouble . the thing proved , and the manner how , discovered . ( . ) these disturbances much in his power . general and particular considerations about that power . chap. . of the second way to hinder peace . affrightments , the general nature and burthen of them , in several particulars . what are ways by which he affrights . . atheistical injections . observations of his proceeding in them . . blasphemous thoughts . . affrightful suggestions of reprobation . observations of his proceedings in that course . . frightful motions to sin. . strong immediate impressions of fear . . affrightful scrupulosity of conscience . chap. . of his third way to hinder peace by spiritual sadness . wherein , . of the degrees of spiritual sadness . . of the frequency of this trouble , evidenced several ways . of the difference 'twixt god and satan in wounding the conscience . . of the solemn occasions of this trouble . . the engines by which satan works spiritual sadness . . his sophistry . his topicks enumerated and explained . . scriptures perverted . . false notions . . misrepresentations of god. . sins ; how he aggravates them . . lessening their graces : how he doth that . . his second engine , fear , how he forwards his design that way . chap. . of his fourth way to hinder peace , by spiritual distresses . . the nature of these distresses . the ingredients and degrees of them . whether all distresses of soul arise from melancholy . . satan's method in working them . the occasions he makes use of . the arguments he urgeth . the strengthning of them by fears . . their weight and burthen , explained in several particulars . concluding cautions . part iii. chap. . the first circumstance of the combat . the time when it happened . the two solemn seasons of temptation . the reasons thereof . chap. . the second circumstance . christ's being led by the spirit . what hand the spirit of god hath in temptations ; and of running into temptation when not led into it . chap. . the third circumstance . the place of the combat . the advantage given to temptations by solitude . chap. . the fourth circumstance . the end wherefore christ was led into the wilderness . holiness , imployment , priviledges , exempt not from temptation . of temptations that leave not impressions of sin behind them . how satan's temptations are distinguished from the lusts of our own heart . chap. . of christ's fast ; with the design thereof . of satan's tempting in an invisible way . of his incessant importunities , and how he flys when resisted . of inward temptations with outward afflictions . several advantages satan hath by tempting in affliction . chap. . that christ's temptations were real , and not in vision . that temptation is satan's imployment ; with the evidences and instances thereof . of satan's tempting visibly ; with the reasons thereof . chap. . the general view of these temptations . of satan's gradual proceeding in temptations . of reserving a great temptation last . what a great temptation is . in what cases to be expected . of satan's using a common road , in comparing these temptations with the ordinary temptations of men. of the advantage satan takes of natural appetite , sense , and affections . chap. . the rise of christ●s first temptation . of satan's suiting his temptations to the conditions of men. of tempting men upon the plea of necessity . the reasons and cheats of that plea. his pretences of friendship in tempting ; with the danger thereof . chap. . a particular consideration of the matter of the first temptation . what satan aimed at in bidding him turn stones into bread. of satan's moving us to things good or lawful . the end of such a motion . how to know whether such motions are from satan , or the spirit . what to do in case they be from satan . of his various aims in one temptation . what they are , and of his policy therein . of his artificial contrivement of motions , to make one thing infer another . chap. . of satan's chief end in this temptation . his skill in making the means to sin plausible . the reasons of that policy , with his art therein . mens ignorance his advantage . of the differences of things propounded to our use . chap. . of the temptation to distrust , upon the failure of ordinary means . of the power of that temptation , and the reasons of its prevalency . of unwarrantable attempts for relief ; with the causes thereof . of waiting on god , and keeping his way . in what cases a particular mercy is to be expected . chap. . of satan's proceeding to infer distrust of son-ship , from distrust of providences . instances of the probability of such a design . the reasons of this undertaking . of satan's endeavour to weaken the assurance and hopes of god's children . his general method to that purpose . chap. . the preparation to the second temptation . of his nimbleness to catch advantages from our answers to temptation . that satan carried christ in the air. of his power to molest the bodies of god's children . how little the supposed holiness of places priviledgeth us from satan . of satan's policy in seeming to countenance imaginary defences . of his pretended flight in such cases ; with the reasons of that policy . of his improving a temptation to serve several ends. chap. . that presumption was the chief design of this temptation . of tempting to extreams . what presumption is . the several ways of presuming . the frequency of this temptation , in the generality of professors , in hypocrites , in despairing persons , and in the children of god. the reasons of satan's industry in this design . his deceitful contrivance in bringing about this sin. preservatives against it . chap. . self-murther , another of his designs in this temptation . how he tempts to self-murther directly , and upon what advantages he urgeth it . how he tempts to it indirectly , and the ways thereof . of ne-necessary preservatives against this temptation . chap. . of pride , satan's chief engine to bring on presumption . what pride is , and how it prepares men for sinning presumptuously . considerations against pride . the remedies for its cure. pride kindled by a confidence of priviledges , and popular applause . chap. . of satan's subtilty in urging that of psal . . , . to christ . of his imitating the spirit of god in various ways of teaching . of his pretending scripture to further temptation . the reasons of such pretendings , and the ends to which he doth abuse it . of satan's unfaithfulness in managing of scriptures . cautions against that deceit . the ways by which it may be discovered . chap. . the manner of satan's shewing the kingdoms of the world. of satan's preparations before the motion of sin. of his confronting the almighty by presumptuous imitation ; and in what cases he doth so . of his beantifying the object of a temptation , and how he doth it . his way of engaging the affections by the senses . of his seeming shiness . chap. . satan's end in tempting christ to fall down and worship him . of blasphemous injections . what blasphemy is . the ways of satan in that temptation , with the advantages he takes therein , and the reason of urging blasphemies upon men. consolations to such as are concerned in such temptations . advice to such as are so afflicted . chap. . the nature of idolatry . satan's design to corrupt the worship of god. the evidences thereof , with the reasons of such endeavours . his general design of withdrawing the hearts of men from god to his service . the proof that this is his design , upon whom he prevails . that professions and confidences are no evidences to the contrary . his deceit of propounding sin as a small matter . the evidences of that method , and the reasons thereof . chap. . of worldly pleasure . proofs that this is satan's great engine . what there is in worldly delights , that make them so . counsels and cautions against that snare . chap. . of christ's answer in the general . that these temptations were upon design for our instruction . of the agreement betwixt ephes . and matth. . the first direction . of couragious resolves in resisting temptations . it s consistency with some kind of fear . the necessity of this courage . wherein it consists ; and that there is courage in mourning spirits . chap. . the second direction , that temptations are not to be disputed . the several ways of disputing a temptation . in what cases it is convenient and necessary to dispute with satan . in what cases inconvenient , and the reasons of it . chap. . the third direction of repelling a temptation without delay ; the necessity of so doing . what a speedy denial doth contain . chap. . the fourth direction . of repelling a temptation by scripture arguments . of several things implyed in the direction . the necessity of answering by scripture arguments . the excellency of the remedy . how scripture arguments are to be managed . chap. . the fifth direction of prayer , and of the seriousness required of those that expect the advantage of prayer . of god's hearing prayer while the temptation is continued . of some that are troubled more , while they pray more . daemonologia sacra : or , a treatise of satans temptations the first part. containing a discourse of the malice , power , cruelty and diligence of satan . of his cunning in temptation in the general . of his method of tempting to sin. of his policies for maintaining his possession . of his deceits for the preventing and spoiling religious services and duties . by r. g. cor. . . we are not ignorant of his devices . london , printed by j. d. for richard randel , and peter maplisden , booksellers in new-castle upon tine , . part i. pet. . . be sober , be vigilant ; because your adversary the devil , as a roaring lion , walketh about seeking whom he may devour . chap. i. the introduction to the text , from a consideration of the desperate ruine of the souls of men. the text opened , expressing satan's malice , power , cruelty and diligence . the souls of men are precious , the whole world cannot repair their loss ; hence by god are all men in particular charged with care and watchfulness about them . he hath also set up watchmen and overseers , whose business it is to watch over souls , and in the most strict and careful manner , as those that must give an account . what can more stir up men to the discharge of this duty , than the frequent alarms which we have of the assaults of such an adversary , whose business 't is to destroy the soul ? the philistims are upon thee sampson ; he fights continually , and useth all the policy and skill he hath for the management of his strength . besides , 't is a consideration very affecting , when we view the desolations that are made in the earth ; what wounds , what overthrows , what cruelties , slaveries , and captivities these conquered vassals are put to . it was ( as some think ) an inexcusable cruelty in david against the ammonites , when he put , them under saws , and harrows of iron , and made them pass through th●e brick-kiln ; but this spiritual pharaoh hath a more grievous house of bondage , and iron furnace . neither is this miserable destruction ended , but will keep pace with time , and shall not cease , till christ shall at his appearance finally conquer him and tread him down . if xerxes wept to look upon his army through the prospective of devouring time , which , upon an easy foresight , shewed him the death of so great a company of gallant men ; we may well weep ( as david at ziglag ) till we can weep no more : or ( as rachel for her children ) refusing to be comforted , while we consider what a great number of succeeding generations , heaps upon heaps , will be drawn with him to a consuming tophet . and could we follow him thither , to hear the cries of his prisoners , the roarings of his wounded , where they curse the day that brought them forth , and themselves for their folly and madness in hearkning to his delusions ; the dreadful out-crys of eternity , and then their rage against heaven in cursings and blasphemings , while they have no mitigations , or ease , nor the refreshment of a drop of water to cool their tongues , we would surely think we could never spend our time better , than in opposing such an enemy , and warning men to fly from the wrath to come , to take heed they come not into his snare ; with what earnestness would we endeavour to perswade men ? what diligence would we use to cast water upon these devouring flames , and to pluck men as brands out of the fire ? 't is true , if satan had dealt plainly with men , and told them what wages they were to expect , and set a visible mark upon his slaves , or had managed a visibly destructive hostility , men have such natural principles of self-preservation , and of hatred of what appears to be evil , that we might expect they would have fled from him , and still have been upon their guard : but he useth such artifices , such sleights and couzenage , that men are cast into a sleep , or a golden dream , while he binds them in chains of darkness , they see not their end , the snare , nor the pit ; nay , he intoxicates them with a love of their misery , and a delight in helping forward their ruin ; so that they are volunteers in his service , and possessed with a madness and rage against all that will not be as willing as themselves to go to hell ; but especially if they put forth a compassionate hand to help any out of that gulf of misery , they hate them , they gnash , upon them with their teeth , and run upon them with utmost violence , as if they had no enemies but these compassionate samaritans . how great is this mystery of darkness ! who shall be able to open the depths of it ? who shall declare it fully to the sons of men , to bring these hidden things to light ? especially seeing these hellish secrets which are yet undiscovered , are double to those that have been observed , by any that have escaped from his power : he only whose prerogative it is to search the hearts of men , can know , and make known , what is in the heart of satan ; he views all his goings , even those paths which the vultures eye hath not seen ; and can trace those foot-steps of his , which leave no more print or tract behind them , than a ship in the sea , or a bird in the air , or a serpent on a stone . yet notwithstanding we may observe much of his policies , and more would god discover , if we did but humbly and faithfully improve what we know already . 't is my design to make some discovery of those haunts i have observed , if by that means i may be useful to you to quicken and awaken you . and first i shall set before you the strength and power of your enemy , before i open his cunning and craft . there are found in him whatsoever may render an adversary dreadful . as first ; malice and enmity ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a law term , and signifies an adversary at law , one that is against our cause ; and the text ( as some think ) heightens this malice , ( . ) by the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which denotes an arch enemy . ( . ) the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies a slanderer or calumniator , ( for the word is twice in the new testament used for a slanderer ) shewing his hatred to be so great , that it will not stick at lying and falshood , either in accusing god to us , or us to god. nay it particularly hints , that when he hath in malice tempted a poor wretch to sin , he spares not to accuse him for it , and to load him with all things that may aggravate his guilt or misery , accusing him for more than he hath really done , and for a worse estate than he is really in . secondly ; his power , under the metaphor of a lion , a beast of prey , whose innate property is to destroy , and is accordingly fitted with strength , with tearing paws , and a devouring mouth ; that as a lion would rend a kid with ease , and without resistance , so are men swallowed up by him , as with open mouth ; so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies , he can sup them up at a draught . thirdly ; his cruelty , a roaring lion , implying , not only his innate property to destroy , which must be a strange fierceness , but also that this innate principle is heightned and whetted on , as hunger in a lion sharpens and enrages that disposition , till he get his prey ; so that he becomes raving and roaring , putting an awful majesty upon cruelty , and frighting them out of endeavours , or hopes of resistance , and increasing their misery with affrightments and tremblings . thus satan shews a fierce and truculent temper , whose power being put forth from such an implacable malice , must needs become rage and fierceness . fourthly ; his diligence ; which , together with his cruelty , are consequences of his malice and power ; he goes about , and seeks ; he is restless in his pursuit , and diligent , as one that promiseth himself a satisfaction or joyful contentment in his conquests . chap. ii. of the malice of satan in particular . the grounds and causes of that malice . the greatness of it proved ; and instances of that greatness given . i shall first give some account of his malice , by which it shall appear , we do not wrong the devil in calling him malicious ; the truth of which charge , will evidence it self in the following particulars . first ; the devil , though a spirit , yet is a proper subject of sin. we need no other evidence for this , than what doth by daily experience result from our selves ; we have sins , which our spirits and hearts do act , that relate not to the body , called a filthiness of the spirit , in contradistinction to the filthiness of the flesh . 't is true it cannot be denyed , but that those iniquities which have a necessary dependance upon the organs of the body , ( as drunkenness , fornication , &c. ) cannot properly , as to the formality of the act , be laid at satan's door , ( though as a tempter and provoker of these in men , he may be called the father of these sins ) yet the forementioned iniquities which are of a spiritual nature , are properly and formally committed by him , as lying , pride , hatred , and malice . and this distinction christ himself doth hint , joh. . . when he speaketh a lye , he speaketh of his own ; where he asserts such spiritual sins to be properly and formally acted by himself . the certainty of all appears in the epithites given him , the wicked one , the unclean spirit ; as also those places that speak his fall , they kept not their first estate , jude . the angels that sinned , pet. . . if sins spiritual are in a true and proper sense attributed to the devil , then also may malice be attributed to him . secondly ; the wickedness of satan is capable of increase , a magis & minus , though he be a wicked spirit , and as to inclination full of wickedness , though so strongly inclined that he cannot but sin ; and therefore as god is set forth to us , as the fountain of holiness , so is satan called the author and father of sin. yet seeing we cannot ascribe an infiniteness to him , we must admit , that ( as to acts of sin at least ) he may be more or less sinful , and that the wickedness of his heart may be more drawn out , by occasion , motives , and provocations : besides we are expresly taught thus much , rev. . . the devil is come down , having great wrath , because his time is short : where we note ( . ) that his wrath is called great , implying greater than at other times . ( . ) that external motives and incentives , ( as the shortness of his time ) prevail with him to draw forth greater acts of fury . thirdly ; whatsoever occasions do draw out , or kindle malice to a rage , satan hath met with them in an eminent degree , in his own fall , and man's happiness . nothing is more proper to beget malice , than hurts or punishments , degradations from happiness . satan's curse , though just , fills him with rage , and fretting against god , when he considers that from the state and dignity of a blessed angel , he is cast down to darkness , and to the basest condition imaginable : for the part of his curse , ( which concerned satan as well as the serpent ) vpon thy belly shalt thou go , and dust shall be thy meat , implies a state most base ; as the use of the phrase proves , they shall lick the dust of thy feet . thine enemies shall lick the dust , psal . . . they shall lick the dust as a serpent , mich. . . where the spirit is so wicked , that it cannot accept the punishment of its iniquity . all punishment is as a poyson , and invenoms the heart with a rage against the hand that afflicted it ; thus doth satan's fall enrage him , and the more , when he sees man enstated into a possibility of enjoying what he hath lost . the envy and pride of his heart boils up to a madness ( for that is the only use , that the wretchedly miserable can make , of the sight of that happiness which they enjoy not ; especially if having once enjoyed it , they are now deprived ) : this begot the rage and wrath in cain against abel , and afterward his murther . the eye of the wicked is evil , where god is good . hence may it be concluded , that satan ( being a wicked spirit , and this wickedness being capable of acting higher or lower according to occasions , and with a suitableness thereto ) cannot but shew an unconceiveable malice against us , our happiness and his misery being such proper occasions for the wickedness of his heart to work upon . fourthly ; this malice in satan must be great : first ; if we consider the greatness of his wickedness in so great and total an apostacy . he is so filled with iniquity , that we can expect no small matters from him , as to the workings of such cursed principles ; not only is he wicked , but the spirit and extract of wickedness , as the phrase signifies , ephes . . . secondly ; the scripture lays to his charge all degrees , acts , and branches of malice ; as ( . ) anger , in the impetuous hast and violence of it , rev. . great wrath , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there signifies excandescentia , the inflammation of the heart , and whole man ; which is violent in its motion , as when the blood with a violent stream rusheth through the heart , and sets all spirits on fire ; and therefore this wrath is not only called great , but is also signified to be so , in its threatning a wo to the inhabitants of the earth . ( . ) indignation is more than anger , as having more of a fixed fury ; and this is applyed to him ephes . . . in that those that have this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are said to give place to the devil ; which is true , not only in point of temptation , but also in respect of the resemblance they carry to the frame and temper of satan's furious heart . ( . ) hatred is yet higher than wrath or indignation , as having deeper roots , a more confirmed and implacable resolution ; anger and indignation are but short furies , which like a land flood are soon down , though they are apt to fill the banks on a sudden ; but hatred is lasting , and this is so properly the devil's disposition , that cain in hating his brother , is ( john . . ) said to be the proper off-spring and lively picture of that wicked one , who is there so called , rather than by the name of the devil , because the apostle would also insinuate , that hatred is the master-piece of satan's wickedness , and that which gives the fullest character of him . ( . ) all effects of his cruelty arise from this root ; this makes him accuse and calumniate ; this puts him upon breathing after those murthers and destructions which damned spirits are now groaning under . thirdly ; this malice is the result of that curse laid upon satan , gen. . . i will put enmity betwixt thee and the woman , between her seed and thy seed : which implies ( . ) a great enmity ; and some render it , inimicitias implacabiles , implacable enmities . ( . ) a lasting enmity , such as should continue as long as the curse should last . ( . ) that this should be his work and exercise , to prosecute and be prosecuted with this enmity ; so that it shews , the devil 's whole mind and desire is in this work , and that he is whetted on , by the opposing enmity which he meets withal , it is the work of his curse , of his place , of his revenge , and that wherein all the delight he is capable of , is placed . in that part of the curse , dust shall be thy meat ; 't is implyed , ( if some interpret right ) that if satan can be said to have any delight or ease in his condition , 't is in the eating of this dust , the exercise of this enmity : no wonder then if christ speak of his desires and sollicitations with god , to have a liberty and commission for this work ; satan hath desired to have thee , that he may winnow thee . that this curse relates not only to the serpent who was the instrument , but also to satan who was the agent , is agreed by all almost , that it was not the serpent alone , but the devil speaking by it , is evinced , from its speaking and reasoning ; and that the curse reached further than a natural enmity 'twixt a serpent and a man , is as evident , in that christ is expresly held forth , as giving the full accomplishment of this curse against satan , john . . the devil sinneth from the beginning : for this purpose was the son of god manifested , that he might destroy the works of the devil ; which is a clear exposition and paraphrasis of the womans seed bruising the serpents head . fourthly ; i shall add to this some few instances of satan's malice , by which it will appear to be great . first ; that malice must needs be great , which shews it self , where there is such a load of anguish and horror that lies upon him ; he is now reserved in chains of darkness in hell ; he is in hell , a place of torment ; or which is all one , hell is in him , he carries it about him in his conscience , which by god's decree binds him to his horror like a chain . 't is scarce imaginable that he should have a thought free from the contemplation of his own misery , to spend in a malicious pursuit of man. what can we think less of it , than a desperate madness and revenge against god , wherein he shews his rage against heaven , and hunts after our blood , as for a little water to cool his tongue ; and when he finds his hand too short to pull the almighty out of his throne ; he endeavours ( panther-like ) to tear his image in man , and to put man , created after his image , upon blaspheming and dishonouring his maker . secondly ; that malice must needs be great , that seeks its own fewel , and provides or begs its own occasions ; and those , such as give no proper provocation to his anger . of this temper is his malice , he did thus with job , he begs the commission , calumniates job upon unjust surmises ; presseth still for a further power to hurt him , in so much that god expresly stints and bounds him , ( which shews how boundless he would have been if left to his own will ) and gives him at last an open check , job . . wherein he lays open the malice of his heart in three things . ( . ) his own pressing urgency , thou movedst me . ( . ) his destructive fury , no less would serve , than job's utter destruction . ( . ) job's innocency ; all this without cause , thou movedst me to destroy him without cause . thirdly ; that malice must needs be great , that will pursue a small matter : what small game will the devil play , rather than altogether sit out ? if he can but trouble , or puzzle , or affright ; yet that he will do , rather than nothing , if he can ( like an addar in the path ) but bite the heel , though his head be bruised for it , he will notwithstanding busie himself in it . fourthly , that malice must be great , which will put it self forth where it knows it can prevail nothing , but is certain of a disappointment . thus did satan tempt christ ; those speeches , if thou be the son of god , do not imply any doubt in satan ; he knew what was prophesied of christ , and what had been declared from heaven in testification of him ▪ so that he could not but be certain he was god and man ; and yet what base unworthy temptations doth he lay before him , as to fall down and worship him ? was it that satan thought to prevail against him ? no surely , but such was his malice , that he would put an affront upon him , though he knew he could not prevail against him . fifthly ▪ the malice of wicked men , is an argument of satan's great malice ; they have an antipathy against the righteous , ( as the wolf against the sheep ) and upon that very ground , that they are called out of the world ; how great this fury is , all ages have testified : this hath brought forth discord , revilings , slanders , imprisonments , spoiling of goods , banishments , persecutions , tortures , cruel deaths , as burning , racking , tearing , sawing asunder , and what-ever the wit of man could devise , for a satisfaction to those implacable , furious , murtherous minds ; and yet all this is done to men of the same image and lineage with themselves , of the same religion with themselves ( as to the main ) ; nay , some time to men of their own kindred , their own flesh and blood , and all to those that would live peaceably in the land. what shall we say to these things ? how come men to put on a savage nature , to act the part of lions , leopards , tigars , if not much worse ? the reason of all we have , john . . ye are of your father the devil , he was a murtherer from the beginning ; as also gen. . . i will put enmity between her seed and thy seed : so that all this shews what malice is in satan's heart , who urgeth and provokes his instruments , to such bloody hatreds . hence who-ever were the agents , rev. . . in imprisoning the saints , the malice of satan in stirring them up to it , makes him become the author of it ; satan shall cast some of you into prison . chap. iii. of satan's power . his power as an angel considered . that he lost not that power by his fall. his power as a devil . of his commission . the extent of his authority . the efficacy of his power . the advantages which he hath for the management of it , from the number , order , place , and knowledge of devils . that satan's power is great , is our next enquiry : where , first , we will consider his power as an angel. in psalm . . . angels are said to excel in strength : and in vers . . as also psal . . . they are called god's host ; which is more fully expressed , kings . . i saw the lord sitting upon his throne , and all the host of heaven standing by him on his right hand and on his left : which phrase , though it import their order and observance ; yet undoubtedly the main of its intendment , is to set forth their power , as hosts are the strength of kings and nations . god himself in putting on that title , the lord of hosts , makes it an evidence of his incomprehensible power , that such armies of strong and mighty creatures are at his command . but this only in the general . that which comes nearer to a particular account of their strength , is that notion of a spirit , by which they are frequently described ; he maketh his angels spirits , his ministers flaming fire . the being of a spirit is the highest our understanding is able to reach , and that it shews a being very excellent , is manifest in this , that god is pleased to represent himself to us under the notion of a spirit ; not that he is truly and properly such , but that this is the most excellent being that falls under our apprehension . besides , that the tearm spirit , raiseth our understanding to conceive a being of an high and extraordinary power ; it doth further tend to form our conceptions to some apprehensions of their nature : ( . ) from the knowledg that we have of our own spirits ; that our spirit is of a vast comprehension and activity , our thoughts , desires , reasonings , and the particular undertakings of some men of a raised spirit , do abundantly evidence . ( . ) in that it represents a spiritual being , freed from the clog and hinderance of corporeity , our own spirits are limited and restrained by our bodies , as fire , an active element , is retarded and made sluggish by matter unapt to serve its proper force , as when 't is in an heap of earth ; which is also sufficiently pointed at in that opposition betwixt flesh and blood , and principalities and powers , ephes . . shewing that flesh and blood are a disadvantage and hinderance to the activity of a spirit . a spirit then , as in corporeal , may be conceived to move easily without molestation , quickly , imperceptibly and irresistibly .. ( . ) this is yet further illustrated by the similitude of wind and fire , which are ( to the common experience of all ) of very great force . and 't is yet further observable , that the scripture sometime speaks of the power of angels in the abstract , chusing rather to call them powers than powerful ; clearly shewing , that angels are beings of vast strength , as indeed the actions done by them do abundantly testifie ; such was the destroying sennacheribs host in a night , the opening the prison doors for peter , the carrying philip in the air , and such other acts , which tend to the protection of the faithful , or punishing of the wicked . though this may fully satisfie us that angels excel in strength , yet the scripture suggests another consideration relating to the office and imployment of angels , where their commission shews not only a liberty for the exercise of this power , but also doth imply such a power as is fit to be commissionated to such acts ; these invisible beings are called thrones , dominions , principalities , powers , col. . 't is indeed a task beyond a sober undertaking to distinguish these words , and to set their true bounds and marks of difference ; this , augustin acknowledged , yet may we hence conclude , ( . ) that these words imply a very great authority in angels . ( . ) a power and strength suitable to their imployment , and that god furnished them with power answerable to the work which he intended for them , in his moving the heavens , and governing the world , &c. however , in some cases , god works by instruments every way disproportionable to the service , that the excellency of the power might be of god ; yet in the ordinary way of his working , he puts an innate , suitable force in creatures , for the acts to be done by them ; as there is an innate power in the wind to blow , in the fire to burn , in herbs and plants for medicinal uses . thus may we conceive of angels , that god using them as his host , his ministers to do his pleasure ; he hath indowed them with an innate natural power for those great things which he doth by them ; which must not be supposed in the least derogatory to the power of god , in his ways of mercies or judgments , seeing all the strength of angels is originally from god : hence is it that all the names of angels which we read of in scripture carry this acknowledgment in their signification ; michael thus unfolds it self , who is like god. gabriel thus , the glory of god ; and therefore may we suppose them not so much the proper names of angels , but ( as calvin noteth ) nomina ad captum nostrum indita , names implying god's great power in them . such a powerful spirit is satan by creation . but because it will be doubted lest his fall hath bereaved him of his excellency , and cast him down from his strength ; i shall evidence that he still retains the same natural power : to which purpose , 't is not unfit to be observed , ( . ) that the same terms and names which were given to good angels , to signifie their strength and commission , col. . . and . . are also given to satan , ephes . . . devils are called principalities , powers , rulers ; and col. . . they have the same names which in vers . . were given to good angels , he spoiled principalities and powers . ( . ) the scripture gives particular instances of satan's power and working , as his raising tempests in the air , commanding fire from heaven ; both which he did in prosecution of his malice against job ; his carrying the bodies of men in the air , as he did with christ , hurrying him from the wilderness to the mountain , from thence to the pinacle of the temple ; his breaking chains and fetters of iron , mark . . his bringing diseases , instances whereof were that crooked woman whom satan had bowed together , luke . . and the lunatick person , luk. . . with a great many more . ( . ) 't is also observable , that notwithstanding satan's fall hath made an alteration as to the ends , vses , and office of his power ; yet nevertheless god makes use of this strength in him , not only as an executioner of wrath against his enemies , ( as when he vexed saul by this evil spirit ; and through this lying spirit , gave up ahab to be deluded into his ruin , and inflicted plagues upon egypt , by sending evil angels among them ) but also for the tryal of his own servants ; thus was job afflicted by satan , and paul buffeted by his messenger . secondly ; this power of his , as a devil , falls next under our consideration , wherein are divers particulars to be noted : as , first , his commission and authority . if any put that question to him , which the jews did to christ ; by what authority dost thou these things ? or , who gave thee this authority ? we have the answer in john . . and . . where he is called the prince of this world ; and accordingly the scripture speaks of a two-fold kingdom of light and of darkness ; and in this we hear of satan's seat or throne , of his servants and subjects . yea , that which is more , the scripture speaks of a kind of deity in satan ; he is called the god of this world , cor. . . which doth not only set forth the intollerable pride and usurpation of satan in propounding himself as such , so drawing on poor blind creatures to worship him , but also discovers his power , which by commission he hath obtained over the children of disobedience . hence doth he challenge it , as a kind of right and due from the poor americans and others , that they should fall down and worship him ; and upon this supposition was he so intollerably presumptuous in offering the kingdoms of the world to christ for such a service and worship . if it be questioned , what satan's authority is ? i shall answer it thus . first ; his authority is not absolute or unlimited ; he cannot do what he pleaseth , and therefore we do find him begging leave of god for the exerting of his power in particular cases , as when he was a lying spirit in the mouth of ahab's prophets , and in every assault he made upon job ; nay , he could not enter into the swine of the gaderens , till he had christ's commission for it . secondly ; yet hath he a commission in general , a standing commission , as petty kings and governours had under the roman emperor , where they were authorised to exercise an authority and power , according to the rules and directions given them ; this is clearly signified by those expressions , they are captives at his will — and given up to satan , as persons excommunicated ; and when men are converted , they are said to be translated from his power , and put under another jurisdiction , in the kingdom of christ . all which would have been highly improper , if a commission for satan , and an authority for those works of darkness had not been signified by them . next let us view the extent of this authority , both as to persons and things . in relation to persons , the boundary of his kingdom reacheth as far as darkness ; he rules in the dark places of the earth , or the darkness of this world ; and therefore his kingdom is hence denominated a kingdom of darkness . this extends ( we may well imagine ) as far as heathenism reacheth , where he is worshipped as god , as far as any darkness of mahumetanism stretcheth it self , as far as the darkness of infidelity and blindness upon the hearts of unconverted men , which if summed up together , must needs take up the greatest part of the world by far ; which is acknowledged , not only by that large expression , world , prince of this world , &c. but also by that prophetick speech of rev. . . the kingdoms of this world , are become the kingdoms of our lord and his christ ; which acknowledgeth they had not been so before , in the sense wherein we now speak . neither is his kingdom so bounded , but that he also can ( when allowed ) make excursions and inroads into the kingdom of christ , so far as to molest , disturb and annoy his subjects : as the kings of any nation , besides the power which they exercise in their proper jurisdiction , may molest their neighbours . and christ so far permits this , as is useful to his own designs , yet still with straiter reserves and limitations to satan , and a resolved rescue and conquest for his own people . if we enquire the extent of his power in relation to things , we find the air in a peculiar manner permitted to him , so that he is named by it , as by one of his chief royalties , the prince of the power of the air ; we find also death , with the powers of it given up to him , so that this is a peraphrasis of him , he that hath the power of death , heb. . . and if we take notice of his large proffer to christ of the kingdoms of the world , all this will i give thee ; we may imagine that his commission reacheth far this way , as rewards and encouragements to his service ; which we will the readilier entertain , when we find that by god's allowance , wicked men have their portion in this life , and that these are called their good things . thirdly ; let us proceed a step further to the efficacy of this authority ; which also , first , upon wicked men is no less remarkable than is his commission ; he is called the strong man in reference to their hearts , which he fortifies as so many castles and garisons against god : he also rules in them without controul ; his suggestions and temptations are as laws to them ; he fills their hearts with his designs , and raiseth their affections to an high and greedy pursuit of them ; he works in them , and by an inward force doth hurry them on to atchieve his enterprises ; in all this ensnaring and captivating them at his pleasure . secondly ; the saints , which are subjects of another kingdom , are still fearing , complaining , watching , praying , and spreading out their hands , with lifting up their eyes to heaven for help against him ; they complain of violence and restless assaults from him ; they are sensible that he can suggest evil thoughts , and follow them with incessant importunities ; that he can draw a darkness upon their understanding , by bribing their wills and affections against them ; that he can disturb their duties , and that because of him they cannot do the good they would : many a fear doth he beget in their hearts ; many a disquiet hour have they from him ; their flesh hath no rest , and happy are they if they escape from him without broken bones : many excellent ones have been cast down by him , and for a time have been like dead men. 't is sad to see so just a person as lot under his feet ; so choice a saint as david wounded almost to the death ; so high an apostle as peter by force and fear from him , to open his mouth with curses and imprecations in the denial of his saviour ; to say nothing of the buffetings of others , which was sufficiently wearisom to paul , and described by a thorn in the flesh ; which ( if a learned man think right ) is compared by a metaphor , to those sharp stakes upon which christians were cruelly spitted and burnt . thirdly ; his quick and ready accomplishment , is a further proof of the efficacy of his power . no sooner had god given him a commission in reference to job , but he quickly raiseth the tempest , brings down the house , slayes his children , brings fire from heaven ; and ( which would seem strange ) hath the troops of the sabeans and chaldeans at his beck , as if they had been listed under his known command ; so that in a little time he puts his malice into act. fourthly ; if any would slight all this , as being the force of principalities and powers against flesh and blood : we may see he hath so much strength and confidence , as to grapple with an angel of light , as he did in the contesting for moses his body , jude v. . this was a created angel , else he durst not sure have brought a railing accusation ; but in that he strove , and raylingly accused , it shews he wanted not a daring boldness to second his commission and power . fourthly ; it will be also requisite to lay open the advantages he hath in the management of all this power , which are great : as , first , the multitude of devils : that there are many , is not denyed , upon the evidence of seven cast out of mary magdalen , and the legion which were setled in one poor man at once . it may be we may not credit the devil 's own account of his strength so much , as to believe that their number was exactly answerable to a roman legion , which ( if some speak right ) was : yet there being so plain an allusion to a roman legion ; and the scripture in the recital favouring it so far , as to consent to a truth in that part of the story , we can do no less than conclude that the number of devils in that person was a very great number , and so great , that the similitude of legion was proper to express it by . besides , if the scripture had been silent in this particular , our reason would have clearly drawn that conclusion from such premises as these , that he is the god of the world , and rules in the children of disobedience ; for whatsoever we conceive of his power , we cannot think him omnipotent , or omnipresent , these being the incommunicable attributes of the great creator of all things , in which no creature can share with god. being then assured that he is the tempter of all men , and that he cannot be in all places at once , we must needs apprehend the devils to be many , as is signified by that expression , the devil and his angels . secondly ; he hath also an advantage for the executing of his designs , from that order , which from the fore-mentioned grounds we must be forced to conceive to be among devils . i know the bold determination of the order of angels by dyonisius is justly rejected , not only by irenaeus and augustin , but also by the generality of protestants , who upon that , and other grounds of like presumption , do reject that author as not being the true dyonisius the areopagite . neither do some of our protestant authors ( as chamier and others ) admit the government of angels to be monarchical , ( which supposition the papists would gladly make use of , as a foundation whereon to establish the vniversal headship of the pope ) being a thing which dyonisius himself , ( as chamier affirms ) never dream'd of : yet do none of these authors deny an order among the angels , but willingly grant it , as clearly implyed from the term arch-angel used by paul , thess . . . and from their being called god's host or army , where order is necessary for the right management of their strength , and confusion the way to the ruin of their designs ! the thing they dislike is , the bold and peremptory determination of the particular orders among them , and the assignment of the several charges , imployments and stations to each ; which whosoever shall do , must needs be guilty of intruding into things which he hath not seen . it would upon the same score be a presumptuous folly to make such a determination of the several ranks and particular imployments of devils : yet this hindereth not , but with a warrantable sobriety we may believe in the general , that there is an order among the devils . not only do these expressions ( baalzebub the prince of divils , the devil and his angels , and in that they are called , principalities and powers ) warrant us so to think ; but the fore-mentioned considerations about the multitude of devils , will force our reason to an assent : for if they must be many , because all mankind is sensible of their assaults , they must have also an order in the management of their temptations ; without which , their designs of cruelty and malice must ( at least in great part ) fall to the ground . neither do i know well , how those authors may be justly blamed , who proceed a little further in their suppositions , to tell us ( as most probable ) that these infernal spirits do share the world among them , and are alloted to several countries and places , as their own proper charge and jurisdiction ; for what other interpretation those passages in dan. . . can receive , i cannot see , the prince of the kingdom of persia withstanding the angel one and twenty days ; and his help in that opposition from michael , cannot ( if things be well weighed ) be properly understood of cambyses the son of cyrus , or a contest with any man. however if we let this go , as a thing uncertain , ( because this interpretation is denyed by some ) yet that which is spoken of their order in the general , and the advantage these spirits have against us upon that consideration , seems to be past denyal . thirdly ; the advantage of place among armies is reckoned much . satan seems to have something this way as an advantage of ground , in that he is stiled spiritual wickedness in high places . what advantage high places may be to devils and spirits we cannot further imagine , than that they being thus above us and about us in the air , see and know our wages and actions , and so receive information from thence for their malicious proceedings against us . fourthly ; but his greatest advantage is from his knowledg , which i shall a little explain in the following chapter . chap. iv. that satan hath a great measure of knowledg , proved , by comparing him with the knowledg of adam in innocency , and by his titles . of his knowledg natural , experimental , and accessory . of his knowledg of our thoughts . how far he doth not know them , and how far he doth , and by what means . of his knowledg of things future , and by what ways he doth conjecture them . the advantages in point of temptation that he hath by his knowledg . in the discovery of satan's knowledg , i shall first give evidence and demons●ration thereof . to which purpose , ( . ) let us consider the knowledg of adam in innocency ; which being found to be great , it will thence be easily concluded , that satan's knowledg is far greater : two notable discoveries we have of adam's knowledg , the one was his giving of names to all creatures ; which was not only a sign of his dominion , but also a notable instance of his vnderstanding , seeing the names were given according to the natures of creatures ; whereof bochartus gives a large account , as the camel is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because it 's apt to repay injuries ; the kite , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from its sharpness of sight ; the pelican is named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from its usual vomiting , &c. the consideration of the aptness of names imposed on creatures , made plato acknowledg , that it was a work above ordinary capacity . the other discovery of adam's knowledg , was his knowledg of the original of eve at first sight ; gen. . . he said , this is now bone of my bones , and flesh of my flesh , &c. this instance luther made use of to prove the knowledg that we shall have of one another in heaven ; which shews that adam's understanding was then incomparably more sublime than ours , and of a nearer approach to the knowledg which a state of glory shall furnish us withal . to this might be added a further proof from the rare inventions , and excellent discoveries that some raised wits have made , of things that have laid deep , and far out of the view of common capacities . as also those views , sights , and more than ordinary comprehensions which the souls of men have had , when they were a little freed from the clog and hinderance of the body , either in extasies , or by approaching death ; all which put together , will go far to prove a very great measure of knowledg in satan , if we take along with us this foundation , that in all the works of god , we find the highest knowledg in the noblest being : living creatures are more excellent than stones or trees , and therefore hath god furnished them with senses , and hath also distinguished them by higher degrees of sagacity , according to their excellency above others : thus the ape , fox , elephant , &c. have such abilities above the worm and fly , &c. that some have questioned whether they had not some lower degrees of reason yet as these are below man , so doth his reason far excel their greatest quickness of sense . angels are an higher being than man , ( for he made him lower than the angels ) and consequently their knowledg is proportionably greater . so that if adam in innocency understood the nature of things , how much more exactly and fully must we imagine satan to know them ? secondly ; but the proof is more full and direct , from those appellations and titles which the scripture , and the experience of men , have put upon him ; his usual name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which ( in matth. . . mark . . rev. . . ) we translate devil , properly signifieth one that is wise , knowing , or skilful . and however the wickedness of that spirit hath so far dishonoured this word , that 't is always ( as some think ) used to signifie vnclean spirits ; yet still it carries an evidence of their nature in reference to knowledg , that though they are wicked creatures , yet are they wise and knowing : 't is said , gen. . . the serpent was more subtil than any beast of the field ; which though it be true literally of the serpent , whose wisdom and subtilty , naturalists have abundantly noted , yet that expression hath an eye upon satan , who was the principal agent ; and the serpent there is called subtil , as influenced by satan , whose instrument he was : which we may believe , not only upon the credit of austin and lyra , but more securely upon the testimony of other scriptures , which name him the old serpent , rev. . and impute all that craft in the management of that temptation , to a particular remarkable skill and subtilty of satan ; the serpent beguiled eve through subtilty , cor. . . and ( if beza conjecture right ) the appellation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do so fitly suit this history of the tree of knowledg , that the title of knowledg seems to be given him for this singular master-piece of craft . thirdly ; that satan hath great knowledg , is by these arguments discovered ; but if further inquiry be made into the nature of his knowledge , we shall be nearer to a satisfaction in this particular ; and here we may observe a three-fold knowledg in satan . first ; a natural knowledg , which the school-men have distinguished into these two ; ( . ) an evening knowledg , which he received from things created , whereby the species of things were impressed upon his mind , and so received , being a knowledg à posteriori , from the effects of things ; which because it is more dark and obscure , than that which ariseth from the causes of things , they tearmed evening knowledg . ( . ) the other is morning knowledg , which is a knowledg of things in the power and wisdom of god , in which he saw the idea's and images of all things ; this knowledge they prefer before the other , as lines and figures are better known from mathematical instruction , than by their bare tract , as written in dust . secondly ; besides this he hath an experimental knowledg ; which is the improvement of that natural stock , by further acquisitions and attainments ; and indeed satan had very high advantages for an increase of knowledg , he had a great stock to begin withal ; he hath had fit and sutable objects to work upon in his contemplations , so that by comparing things with things , in so large a field of variety , and that for so many years together , it cannot be , but that he should be grown more experienced and subtil than he was at first : and the scripture doth fairly countenance this supposition , by telling us of his devices , cor. . . of his wiles , ephes . . . and of his depths , rev. . . all which phrases imply , that satan hath so studied the point of temptation , that he hath now , from long experience and observation , digested it into an art and method , and that with such exactness , that it is become a mystery , and a depth , much covered and concealed from the notice and observation of men. thirdly ; to both the former , may be added another knowledg ; which because 't is from another spring , i may call it an accessory knowledg , consisting in occasional discoveries made to him , either when god is pleased to make known so much of his mind and purpose as he imploys him ( as an instrument or servant ) to execute , as he did in the case of job and ahab ; or when he informs himself from the scriptures , or catcheth hints of knowledg from the church , and the ordinances thereof . if good angels have an encrease of knowledg this way , as is evident they have , ( for to principalities and powers in heavenly places , is made known by the church the manifold wisdom of god , ephes . . . ) we cannot but imagine that satan hath some addition of knowledg from such discoveries . while we are upon this point , it will be necessary to offer some satisfaction to two questions . first ; whether satan knows our thoughts ? it 's undoubtedly god's prerogative , to know the thoughts ; he knows them intuitively , which is beyond the power of any creature , jer. . . who can know it ? this is a challenge to all , implying the utter impossibility of it to any but to god alone ; i the lord search the heart ; he knows the most inward thoughts . rev. . . i am he which searcheth the reins , and the heart ; he knows them evidently and certainly , all things are naked and open before , him , with whom we have to do . those secret thinkings and intendments which are hid from others , and which we our selves cannot distinctly read , because of their secret intricacy or confusedness , yet the very inside and outside of them are uncased , cut up and anatomized by his eye : in all which expressions , god is careful to reserve this to himself , i the lord do it , or i am he that searcheth ; and signifies , that none else is able to do the like . yet satan can do much this way : for if we consider how he can come so near to our spirits , as to communicate his injections to us , and that he often entertains a dispute with us in this secret way of access that he hath to our thoughts ; if we observe his arguings , his answers and replys to our refusals , so direct , so pertinent , so continued , we shall be constrained to grant that he can do more this way than is commonly imagined . that i may explain this with a due respect to god's prerogative of knowing the heart , i shall , first , shew that there are two things which are clearly out of satan's reach . ( . ) our future thoughts , he cannot tell what shall be our thoughts for time to come , he may possibly adventure to tell what suggestions he resolves to put into our hearts , but what shall be our resolves and determinations thereupon , he knows not : this is singled out as one part of god's prerogative , that he knoweth the determinate purposes and resolves of the heart aforehand , because he turneth the heart as he pleaseth , prov. . . ( . ) our present formed thoughts , the immediate and imminent acts of the mind he cannot directly see into : he may tell what floating thinkings he hath put into our heart , but our own proper thoughts , or formed resolves , he cannot directly view ; this is also particularly insisted on as proper to god alone . john . , . christ knew all men , so directly , that he needed not that any should testifie of man , ( this satan stands in need of ; he sometimes knows men and their thoughts , but he needs a sign or notification of these thoughts , and cannot immediately look into them ) ; the reason why christ needed not this , is rendred thus , for he knew what was in man ; that is , intuitively he knew his thoughts , and could immediately read them . secondly , i shall endeavour to explain how much , or how far he can pry into our thoughts . several things are granted which argue satan can go a great way toward a discovery : as , first , that he knows the objects in our fancy , or phantasins , and this as clearly as we do behold things with our eyes ; and the proof given hereof is this , that there are diabolical dreams , in which the devil cannot create new species , and such as our senses were never acquainted withal , ( as to make a blind man dream of colours ) but that he can only call forth and set in order those objects , of which our imagination doth retain the shadows or impressions ; and this he could not do , if he did not visibly behold them in our fancy . secondly , 't is certain he knows his own suggestions , and temptations darted into our minds ; upon which , he can at present know what our thoughts are busied upon . thirdly , he knows the secret workings of our passions , as love , desire , f●ar , &c. because these depend upon , or are in a concomitancy of the motions of the blood and spirits , which he can easily discern , though their motions and workings may be kept secret from the observation of all by-standers . fourthly , some go further , ( as scotus , referente barthol . sybilla ) supposing that he knows what is in our thoughts at any time , only he knows not to what these thoughts incline : but i leave this to those that can determine it certainly . in the mean time i proceed , thirdly , to shew what a guessing faculty he hath of what he doth not directly know ; he hath such grounds and advantages for conjecture , that he seldom fails of finding our mind : as , first , his long experience hath taught him , what usually men do think , in such cases as are commonly before them ; by a cunning observation of their actions and ways he knows this . secondly ; he by study and observation knows our temper and inclination , and consequently what temptations do most sute them , and how we do ordinarily entertain them . thirdly ; he knows this the more , by taking notice of our prayers , our complainings and mournings over our defects and miscarriages . fourthly ; he is quick and ready to take notice of any exteriour sign , by which the mind is signified , as the pulse , the motion of the body , the change of the countenance ; all which do usually shew the assent or dissent of the mind , and at least tell him what entertainment his offers have in our thoughts . fifthly ; being so quick-sighted , he can understand those particular signs which would escape the observation of the wisest men ; there are some things small in themselves , ( and therefore unobserved ) which yet to wise men are very great indicia of things ; the like may be said of us , in reference to our inclinations , our acceptance or resistance of temptations , which yet he hath curiously marked out . sixthly ; no doubt but he hath ways to put us upon a discovery of our thoughts , while we conceal them , as by continuing and prosecuting temptations or suggestions , till our trouble or passions do some way discover how it is with us . by all which it appears that his guessings and conjectures do seldom fail him . 't is now time to speak to the other question , which is , whether and how far satan knows things to come ? to this i shall return answer in these two conclusions . first ; there is a way of knowing future things , which is beyond the knowledg of devils , and proper only to god , esa . . . there god puts the competition 'twixt himself and idols , about the truth of a diety upon this issue , that he that can shew the things that are to come hereafter , he is god ; which because they cannot do , he doth hereby evince them to be no gods. if satan could truly and properly have done this , he had had a plea for a godhead . in divine predictions two things are to be considered . ( . ) the matter foretold , when the events of things contingent , and ( as to second causes ) casual , depending upon indeterminate causes , are foretold . ( . ) the manner , when these things are not uncertainly , or conjecturally , or darkly ; but clearly , certainly , infallibly , and fully predicted . of this nature are divine predictions , which satan cannot perform , nor yet the angels in heaven . secondly ; yet satan hath such advantages for the knowledg of future things , and such means and helps for a discovery of them , that his conjectures have often come to pass . first ; he knows the causes of things , which are secret to us . upon which he seems to foretel many things strange to us ; as a physician may foretel the effects , workings , and issues of a disease , as seeing them in the causes : which would pass for little less than prophesie among the vulgar . thus an astrologer foretells eclipses , which would be taken for a divine excellency , where the knowledg of the ground of these foretellings had not taken away the wonder . secondly ; many things are made known to him by immediate divine revelation : we know not the intercourse betwixt god and satan in the matter of job ; satan ( having obtained his commission to afflict him ) might have made a long prophesie of what should come to pass in reference to job , his children and substance ; how many such predictions he might make , we little know . thirdly ; he hath a deep insight in affairs of kingdoms and states , and so might ( from his experience and observation ) easily conjecture mutations and alterations . a politician may do much this way : for ought we know , satan's prophesy ( in the likeness of samuel ) to saul , of his ruin , and the translation of his kingdom to david , might be no more than a conjectural conclusion , from his comparing the order of the present providence , with former threatnings and promises . fourthly ; he hath a greater understanding of scripture prophecies , than ordinarily the wisest of men have ; so that at second hand he might be able to foretel what shall come to pass . whilst we that do not so clearly see into scripture-predictions , may not be able to find out the matter . hence by oracle he foretoled alexander of his success , which he knew from the prophesy of daniel , chap. . long before . fifthly ; he hath advantage from his nature as a spirit , by which he over-hears and sees the private actings , complottings and preparations of men in reference to certain undertakings , and can easily , by his agents , communicate such councels or resolves in remote countries and kingdoms , which must pass for real predictions , if the event answer accordingly . sixthly ; he can foretel ( and with probability of success ) such things as he by temptation is about to put men upon , especially seeing he can chuse such instruments , as he ( from experience ) knows are not likely to fail his enterprise . seventhly ; to this may be added , the way and manner by which he expresseth himself , either in doubtful or enigmatical terms , or in general expressions , which may be applyed to the event , what way soever it should happen . of these , authors have observed many instances , which were superfluous to enumerate . satan's knowledg being thus explained , it is easie to imagine what an advantage it is to him in the management of his temptations : for , first , he by this means knows our tempers and dispositions . secondly ; and what is most likely to prevail with us . thirdly ; how inclinable we are upon any motion made to us , and what hope to gain upon us . fourthly ; he knows fit times , seasons and advantages against us . fifthly ; he knows how to pursue suggestions , and can chuse strong reasons to urge us withal . sixthly ; he knows how to delude our senses , to disturb our passions . sevently ; he knows all the ways and arts of affrightments , vexations , disquietments , hinderances and disturbances of duty . eighthly ; he by this means is furnished with skill for his publick cheats and delusions in the world , how to amuse , astonish , and amaze men into errors and mistakes , which he hath always endeavoured with very great success in the world , as we shall see hereafter . chap. v. instances of satan's power . of witchcraft , what it is . satan's power argued from thence . of wonders . whether satan can do miracles . an account of what he can do that way . his power argued from apparitions and possessions . i shall add in the fifth place , some particular instances of his power , in which i shall insist upon these four , witchcraft , wonders , apparitions and possessions . first ; witchcraft affords a very great discovery of satan's power : but because some give such interpretations of witchcraft , as ( if true ) would wholly take away the force of this instance , i shall first endeavour to establish a true notion of witchcraft , and secondly from thence argue satan's power . first ; though the being of witches is not directly denyed ( because the authority of scripture , exod. . . deut. . . &c. hath determined beyond controversie , that such there are ) ; yet some will allow no other interpretation of the word , than a skill and practice in the art of poysoning , because the septuagint doth interpret the hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , venificam . which apprehension they strengthen by the authority of josephus , who giveth this account of the law , let none of the children of israel use any deadly poyson , or any drug wherewith he may do hurt , &c. 't is easie to observe , that this conceit ariseth from a great inobservancy of the reason of the application of these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and veneficus to witchcraft , in greek and latin authors . witchcrafts were supposed to be helped forward by the strength of several herbs , and these by incantations and other ceremonies at their gathering , imagined to attain a poysonous and evil quality or efficacy for such effects , as were intended to be produced by them , as appears by * ovid , virgil , and other authors . hence was it that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 became applicable to any fort of witchcraft . to this may be added , that such persons were resorted to , for help against diseases , vid. leigh . crit. sac. in voc. as also that they used vnguents for transportations ; hence godwin . jew . antiq. lib. . c. . renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by vnguentarios . diascorides , cap. de rhamno , hath an expression to this purpose , that the branch of that tree , being placed before the doors , doth drive away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , witchcrafts ; it were ridiculous to say , it drives away poysonings ; which is a sufficient evidence that the graecians used that word to signifie another kind of witchcraft , than that which this mistake would establish . besides this , the scripture doth afford two strong arguments against this interpretation of witchcraft . ( . ) that this word is ranked with others , ( as being of the same alliance ) which will carry the apprehensions of any considerate man , to effects done by the help of satan , in an unusual way , as deut. . . there shall not be found among you , any that maketh his son or his daughter to pass through the fire , ( this is not the consuming of their children to moloch , but by way of lustration a mock-baptism , a piece of witchcraft , to preserve from violent death ) or that useth divination , an observer of times , or an inchanter , or a witch , &c. the very neighbourhood of the witch , will tell us that this witch must be a diviner , divination being the general tearm , comprehending the seven particulars following : it would be an harsh straining to put in the poysoner ( in the sense of our opposites ) among the diviners . yet the second argument is more cogent , which is this ; that among those whom pharaoh called together to encounter with moses , exod. . . we find witches or sorcerers expressed by the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is used in exodus . and deut. . what can more certainly fix the interpretation of the word than this place , where the end of pharaohs calling them together , was not to poyson moses and aaron , but by enchantment to outvy them in point of miracles . which will shew that witchcraft is not poysoning , but the doing of strange acts by the aid of satan . neither was this the act of one man , ( who might possibly , together with that present age , be under a mistake concerning witches , though it be a thing not to be supposed ) but long after him , nebuchadnezzar in dan. . . being astonished with his dreams , calls for the sorcerers or witches , and magicians , to give him the interpretation ; which had been a matter very improper for them , if their skill had lain only in mixing poysons . when we have thus silenced this imagination , we have yet another to encounter with , and that is of those that think these witches , of which the forecited texts do speak , are but meer cheats , and by some tricks of delusion and legerdemain , pretend they can do things , which indeed they cannot do at all ; and yet finding death threatned to such , which ( in a business of meer jugling ) would seem too great a severity , they have framed this answer to it , that the death is threatned , not for the jugling , but for their presumptuous and blasphemous undertaking to do things that belong to a divine power , and for taking his name in vain . or ( as others are pleased to say ) though they have no real power , they are justly punished for the belief they have , that they can do such mischief , joyned with their purpose to do it , if they can . in answer to this apprehension , i shall not much insist upon these reasons , which yet are sufficiently weak , ( the latter accusing god's laws of unreasonable severity , and the former accusing them of unnecessary redundancy , seeing enough in other places is provided against blasphemers ) but shall offer a consideration or two , which i judg will be of force to rectifie the mistake . first ; though it cannot be denyed , but that a great many cheats there have been in all ages , by which men have endeavoured to raise the repute and esteem of their own skill and excellencies , or for other base ends ; yet form hence to conclude , that all these things that have been done under the name of witchcraft were such , must be an unsufferable piece of insolence ; not only denying that credit which all sober men owe to history , to the constant belief of all ages , to the faithfulness and wisdom of judges , jurors , witnesses , laws and sanctions , but also dangerously overthrowing all our senses ; so that at this rate we may well question , whether we really eat , drink , move , sleep , and any thing else that we do ; this reason is urged by grave and serious men. secondly ; it cannot be imagined that such things are meerly delusory , where the voluntary confessions of so many , have accused themselves and others , not of thinking or jugling , but of really ac●ing , and doing such things ; with such circumstances as have particularized time , place , thing , and manner . thirdly ; the real effects done by the power of witchcraft , shew it not to be delusion : such are the transportation of persons many miles from their habitations , and leaving them there ; their telling things done in remote places ; raising of storms and tempests ; vomiting of pins , needles , stones , cloth , leather , and such like ; and these some of them attested by sober and intelligent persons who were eye-witnesses . large accounts you have of these in bodinus , sprengerius , and several others that have borrowed these relations from them . the notion of poysonings , or delusory juglings , being below what the scripture intends to set forth , as witchcraft ; it is evident that witchcraft is a power of doing great things by the aid of the devil . by which our way is open to improve this instance , to demonstrate ( which was the second thing promised ) that satan's power must be great : for , first , 't is acknowledged that a great part of those things that are done in this matter , as concurrent with , or helpful toward the promoting of such acts , are satan's proper works , as the troubling the air , raising storms , apparitions , various shapes and appearances , transportations from place to place , and a great many more things of wonder and amazement , all which exceed humane power . secondly ; many things of wonder done by such persons ; to which ( some suppose ) the secret powers of herbs , or things , contribute their natural aids or concurrance , are evidences of satan's deep knowledg of , and insight into natural causes . of this nature is that ointment with which witches are said to besmear themselves in order to their transportation : the power and efficacy whereof , is by some imagined to consist in this , that it keeps the body tenantable , and in a fit condition to receive the soul by re-entry , after such separations , as ( by all circumstances are concluded ) have been really made in pursuit of those visionary perambulations and transactions . which things if they be so , ( as they are not improbable ) witches have them from satan's discovery , and they are to be ascribed to his power . thirdly ; those actions that are most properly the witches own actions , and in which the power of hurting doth ( as some suppose ) reside , are notwithstanding , either awakened or influenced by satan : so though we grant ( what some would have ) that the power of hurting is a natural power , and a venomous magnetism of the witch , and that her imagination , by her eye , darts those malignant beams which produce real hurts upon men , ( after the manner of the imaginations force upon a child in the womb , which hath ( as by daily experience and history is confirmed ) produced marks , impressions , deformities , and wounds ) and that satan doth but cheat the witch into a belief of his aid in that matter ; that with a greater advantage he may make use of her power , without which he could do nothing ; yet even this speaks his ability , in that at least he doth awaken and raise up that magical force , ( which otherwise would lie a-sleep ) and so puts the sword into their hand . yet some attribute far more to him , to wit , the infusion of a poysonous ferment , ( by that action of ●ucking the witch in some part of the body ) by which not only her imagination might be heightned , by poysonous streams breathed in , which might infect blood and spirits with a noxious tincture . the second grand instance of his power , i shall produce from those actions of wonder and astonishment which he sometime performs , which indeed have been so great , that they have occasioned that question ; whether satan can do miracles ? to this we answer ; ( . ) that god alone can work miracles . a miracle being , a real act , done visibly , and above the power of nature . such works some have ranked into three heads ; ( . ) such as created power cannot produce ; as to make the sun stand still , or go backward . ( . ) such as are in themselves produceable by nature , but not in such an order as to make the dead to live , and those that were born blind to see , which is strongly argued john . . to be above humane power ; and john . . to be above the power of devils . ( . ) such as are the usual works of nature yet produced , above the principles and helps of nature , as to cure a disease by a word or touch. things that are thus truly and properly miraculous , are peculiarly works of god ; neither can it be imagined , that since he hath been pleased to justifie his commands , ways , and messages , by such mighty acts , cor. . . heb. . . john . . and also hath been put to it , to justifie himself and his sole supream being and godhead ; from false competitors , psal . . . & . . by his miraculous works : it cannot be imagined , i say , that he would permit any created being , ( much less satan ) to do such things . secondly ; though satan cannot do things miraculous , yet he can do things wonderful and amazing . and in this point lies the danger of delusion , as christ foretells , matth. . . false christs shall arise , and shew great signs and wonders — in thess . . . the apostle tells us , the coming of antichrist shall be with all power , and signs , and wonders ; that is ( as some interpret ) with the power of signs and wonders ; which however they be lying , both in reference to the design they drive at , ( which is to propagate errors ) and also in their own nature , being truly such , in respect of their form , false ; as miracles , being indeed no such matter , but jugling cheats : yet notwithstanding there is no small cunning , and working of satan in them , insomuch that the uncautious and injudicious , are deceived by those wonders that he hath power to do , rev. . . in this matter , though we are not able to give a particular account of these under-ground actions ; yet thus much we may say , first , that in many cases , his great acts , that pass for miracles , are no more but deceptions of sense . naturalists have shewn several feats and knacks of this kind . jo. bap. porta hath a great many ways of such deceptions , by lamps , and the several compositions of oyls , by which not only the colours of things are changed , but men appear without heads , or with the heads of horses , &c. the like deceptions are wrought by glasses of various figures and shapes . if art can do such things , much more can satan . secondly ; he can mightily work upon the fancy and imagination ; by which means men are abused into a belief of things that are not : as in dreams , the fancy presents things which are really imagined to be done and said ; when-as they are visions of the night , which vanish when the man is awake ; or as in melancholy persons , the fancy of men doth so strongly impose upon them , that they believe strange absurd things of themselves , that they have horns on their head , that they are made of glass , that they are dead , and what not : if fancy , both asleep and awake , may thus abuse men into an apprehension of impossible things , and that with confidence , no wonder if satan ( whose power reacheth thus far , as was before proved ) doth take this advantage for the amusing of men with strange things . nebuchadnezzar his judgment , dan. . . whereby he was driven from men , and eat grass as oxen , was not a metamorphosis , or real change into an ox ; this all expositors rejects as too hard ; neither seems it to be only his extream necessity , and low estate , whereby he seemed to be little better than a beast , ( though calvin favour this interpretation ) ; but by that expression , vers . . [ then my vnderstanding came to me ] it seems evident , ( as most commentators think ) that his understanding was so changed in that punishment , that he imagined himself to be a beast , and behaved himself accordingly , by eating grass , and lying in the open fields . there are several stories to this purpose of strange transformations , as the bodies of men into asses , and other beasts , which augustine thinks to be nothing else but the devils power upon the fancy . thirdly ; there are wonderful secrets in nature , which if cunningly used and applyed to fit things and times , must needs amaze vulgar heads ; and though some of these are known to philosophers and scholars , yet are there many secret things lock'd from the wisest men , whose powers , and natures , because they know not , they may also be deluded by them . augustin reckons up many instances , as the loadstone , the stone pyrites , selenites , the fountain of epirus that can kindle a torch , and many more ; and determines that many strange things are done by the application of these natural powers , either by the wit of man , or diabolical art. to this purpose he gives an account of an unextinguishable lamp , in a temple of venus , which allured men to worship there , as to an unquestionable deity , when in truth the thing was but an ingenious composition from the stone asbeston ; of which pliny makes mention , that being kindled , it will not be quenched with water . of this nature were those lamps found in several valuts accompanying the ashes of the dead , reserved there in urns , both in england and elsewhere . if men by such helps find such easy ways to delude men , what exactness of workmanship , and seeming wonders may be expected from satan upon such advantages ? fourthly ; many of his wonders may challenge an higher rise . satan knows the secret ways of natures operations , and the ways of accelerating or retarding those works . so that he cannot only do what nature can do , by a due application of active to passive principles , and the help of those seminal powers that are in things , but he may be supposed to perform them in a quicker and more expeditious manner : thus worms , flies , and serpents , that are bred of putrefaction , satan may speedily produce ; and who can tell how far this help may reach in his works of wonders ? fifthly ; the secret way of satan's movings and actings is no small matter in these affairs . how many things do common juglers by the swift motions of their hands , that seem incredible ? thus they make the by-standers believe they change the substances , natures , and forms of things , when they only , by a speedy conveyance , take these things away , and put others in their room . they that shall consider satan as a spirit , subtil , imperceptible , quick of motion , &c. will easily believe him to be more accomplished for such conveyances than all the men in the world. having now seen the way of his wonders , let us next consider the advantage he hath by such actions . if we look upon simon magus , acts . , . we find , that he by these ways , had a general influence upon the people ; to him they all gave heed , from the least to the greatest ; and that his actions were reckoned no less than miraculous , as done by the mighty power of god. if we go from hence to the magicians of pharaoh , exod. . . 't is said , they did so with their inchantments , which ( howsoever the matter was ) prevailed so with pharaoh and the court , that they saw no difference 'twixt the wonders done by moses and them , save that ( it may be ) they thought moses the more skilful magician . but besides this , if we consider what they did , it will argue much for his power , if we can imagine ( as some do ) that they turned their rods into real serpents , the power is evident : and there is this that favours that opinion , it is said , they could not make lice , which seems to imply , they really did the other things , and it had been as easy to delude the senses in the matter of lice , as in the rods , if it had been no more than a delusion ; neither are some a-wanting to give a reason of such a power , ( viz. ) serpents , lice , &c. being the off-spring of putrefaction , by his dextrous application of the seminal principles of things , he might quickly produce them . if we go lower , and take up with the opinion of those , that think that they were neither meer delusions , nor yet true serpents , but real bodies like serpents , though without life , this will argue a very great power : or if we suppose ( as some do ) that satan took away the rods , and secretly conveyed serpents in their stead , or ( which is the lowest apprehension we can have ) that pharaoh's sight was deceived : the matter is still far from being contemptible , for as much as we see , the spectators were not able to discern the cheat. thirdly ; the next instance produceable for evidencing his power , is that of apparitions . it cannot be denyed , but that the fancy of melancholick or timerous persons , is fruitful enough to create a thousand bugbears . and also that the villany of some persons hath been designedly imployed to deceive people with mock-apparitions ; of which abundance of instances might be given from the knavery of the papists , discovered to the world beyond contradiction ; but all this will not conclude , that there are no real appearances of spirit or devils . such sad effects in all ages there have been of these things , that most men will take it for an undenyable truth . instead of others , let the apparition at endor to saul come to examination : some indeed will have us believe , that all that was but a subtil cheat , managed by that old woman ; and that neither samuel nor the devil did appear , but that the woman , in another room by her self , or with a confederate , gave the answer to saul . but whosoever shall read that story , and shall consider saul's bowing and discourse , and the answers given , must acknowledg that saul thought , at least , he saw and spake with samuel : and indeed the whole transaction is such , that such a cheat cannot be supposed . satisfying our selves then , that there was an apparition , we must next enquire whether it was true samuel , or satan : it cannot be denyed , but that many judg it was true samuel , but their reasons are weak . ( . ) that proof from ecclesiasticus . . is not canonical with us . ( . ) that he was called samuel is of no force ; scripture often gives names of things according to their appearances . ( . ) that things future were foretold , was but from conjecture ; in which satan yet ( all things considered ) had good ground for his guessing . ( . ) that the name jehovah is oft repeated , signifies nothing , the devil is not so scarce of words ; jesus i know , saith that spirit in the acts. ( . ) that he reproved sin in saul , is no more than what the devil doth daily to afflicted consciences in order to despair . i must go then with those that believe this was satan in samuel's likeness . ( . ) because god refused to answer saul by prophets or vrim . and 't is too harsh to think he would send samuel from the dead , and so answer him in an extraordinary way . ( . ) this ( if it had been samuel ) would have given too much countenance to witchcraft , contrary to that check to ahaziah , king. . . is it not because there is not a god in israel , that ye go to enquire of baalzebub ? ( . ) the prediction of sauls death , though true for substance , yet failed as to the exactness of time , for the battel was not fought the next day . ( . ) the acknowledgment of the witches power , [ why hast thou disquieted me ? ] shews it could not be true samuel , the power of witchcraft not being able to reach souls at rest with god. ( . ) that expression of gods ascending out of the earth , is evidently suspicious . the reality of apparitions being thus established , satan's power will be easily evinced from it . to say nothing of the bodies in which spirits appear ; the haunting of places and persons , and the other effects done by such appearances , speak abundantly for it . fourthly ; the last instance is of possessions , the reality of which can no way be questioned , because the new testament affords so much for it ; i shall only note some things as concerning this head. as , first ; the multitudes of men possessed : scarce was there any thing in which christ had more opportunities to shew his authority , than in casting out of satan ; such objects of compassion he met with in every place . secondly ; the multitudes of spirits in one person , is a consideration not to be passed by . thirdly ; these persons were often strongly acted , sometime with fierceness and rage , matth. . . some living without cloaths , and without house , luke . . some by an incredible strength breaking chains and fetters , mark . . fourthly ; some time the possessed were sadly vexed and afflicted , cast into the fire and water , &c. fifthly ; some were strengely influenced : we read of one , acts . . that had a spirit of divination , and told many things to come , which we may suppose frequently came to pass ; else she could have brought no gain to her master by south-saying . another we hear of , whose possession was with a lunacy , and had fits at certain times and seasons . the possessed person with whom mr. rothwell discoursed , ( within the memory of some living ) could play the critick in the hebrew language . sixthly ; in some the possession was so strong , and so firmly seated , that ordinary means and ways could not dispossess them : this kind comes not out but by prayer and fasting , mat. . . which shews that all possession was not of one kind and manner , nor alike lyable to ejection . to all these may be added obsessions : where the devil afflicts the bodies of men , disquiets them , haunts them , or strikes in with their melancholy temper , and so annoys by hideous and black representations . thus was saul vexed by an evil spirit from the lord , which ( as most conceive ) was the devil working in his melancholy humor . that the devil should take possession of the bodies of men , and thus act , drive , trouble and distress them ; so distort , distend , and rack their members ; so seat himself in their tongues and minds , that a man cannot command his own faculties and powers , but seems to be rather changed into the nature of a devil , than to retain any thing of a man ; this shews a power in him to be trembled at . satan's power being thus explained and proved , i shall next speak something of his cruelty . chap. vi. of satan's cruelty . instances thereof in his dealing with wounded spirits , in ordinary temptations of the wicked and godly , in persecutions , cruelties in worship . his cruel handling of his slaves . he that shall consider his malice and power , must unavoidably conclude him to be cruel . malice is always so , where it hath the advantage of a proportionable strength and opportunity for the effecting of its hateful contrivances : it banisheth all pity and commiseration , and follows only the dictate of its own rage with such fierceness , that it is only limited by wanting power to execute . we may then say of satan , that according to his malice and power such in his cruelty . the truth of this will be abundantly manifested by instances : as , first , from his desperate pursuits of advantage , upon those whose spirits are wounded . the anguish of a distressed conscience is unspeakably great , in so much , that many are ( as heman , psalm . . . ) even distracted , while they suffer the terrors of the almighty . these though they look round about them for help , and invite all that pass by to pity them , because the hand of the lord hath touched them ; yet satan laughs at their calamity , and mocks at them under their fears , and doth all he can to augment the flame : he suggests dreadful thoughts of an incensed majesty ; begets terrible apprehensions of infinite wrath and damnation ; he aggravates all their sins , to make them seem unpardonable : every action he calls a sin , and every sin he represents as a willful forsaking of god ; and every deliberate transgression he tells them is the sin against the holy ghost . he baffles them in their prayers and services , and then accuseth their duties for intollerable prophanations of god's name ; and if they be at last affrighted from them , he then clamours that they are forsaken of god , because they have forsaken him : he ( as a right baalzebub ) rakes in their wounds , as flies are ever sucking where there is a sore . their outcrys and lamentations are such musick to him , that he gives them no rest ; and with such triumph doth he tread upon those that thus lie in the dust , that he makes them sometimes accuse themselves for that which they never did , and in derision he insults over them in their greatest perplexities , with this , where is now thy god ? and who shall deliver thee out of my hand ? this were enough to evidence him altogether void of compassion . but , secondly ; he shews no less cruelty in his usage of those that are his slaves . the service that he exacts of those that are his most willing servants , is no less than the highest cruelty ; and not only ( . ) in regard of the misery and destruction which he makes them work out for themselves , ( which is far greater , than where men are forced by the most brutish tyrants , to buy their own poyson , or to cut their own throats ; because this is unspeakably less than the endless miseries of eternal torments ) : but ( . ) also in regard of the very slavery and drudging toyl of the service which he exacts from them ; he is not pleased that they sin , but the vilest iniquities , most contrary to god , and most abominable to man , as the highest violations of the laws of nature and reason , are the things which he will put them upon , where there are no restraints in his way : he drave the heathens ( as paul testifies rom. . ) to affections so vile and loathsom , that in their way of sinning , they seemed to act rather like brutes than men , their minds becoming so injudicious , that they lost all sense of what was fit and comely . neither ( . ) doth this satisfie his cruelty that the worst of abominations be practised , but he urgeth them to the highest desperateness in the manner of performance , and so draws them out to the front of the battel , that they might contemn and out-dare god to his face ; he will have them sin with an high hand , and in the highest bravado of madness to rush into sin , as the horse into the battel . this cruelty of satan were yet the less , if he only brought them forth presumptuously , in some one or two set battels upon special occasions : but ( . ) he would have this to be their constant work , the task of every day ; upon the same score that achitophel advised absalom , to an open and avouched defilement of his fathers concubines , that so the breach 'twixt them and god might be fixed by a resolute determination ; and consequently that their hands might be strong , and their hearts hardned in rebellion against god. and ( . ) that satan might not come short of the utmost of what cruelty could do : we may yet further observe , that though sinners offer themselves willingly enough , to conflict against god in the high places of the field , yet as not satisfied with their forwardness , he lasheth and whips them on to their work , and sometime over-drives them in their own earnestness . haman was so hurried and overborn with violent hatred against mordecai and the jews , that his own advancement , and the marks of singular favour from the king availed him not , as to any satisfaction and present contentment . ahab , though king of israel , is so vehemently urged in his desires for naboth's vineyard , that he covered his face and grew sick upon it . thus , as gally-slaves , were they chained to their oar , and forced to their work beyond their own strength . thirdly , there is also a cruelty seen in his incessant provokings and force upon the children of god , while he urgeth his loathed temptations upon them against their will. when i consider paul's out-cry in this case , ( rom. . , . ) that which i do , i allow not , the evil which i would not , that do i , &c. ) my thoughts represent him to me , like those christians that were tortured in the trough , where water was poured by a continued stream upon their mouths , till the cloth that lay upon their lips was forced down their throats ; or like those that had stinking puddle-water by a tunnel poured into their stomacks , till they were ready to burst ; and surely he apprehended himself to be under very cruel dealing by satan , when he cryed out , o wretched man that i am ! who shall deliver me ? if we seriously consider the mind and endeavours of those children of god , that are striving against sin , and have cast it off as the most loathsom abominable thing , when satan urgeth them to evil with his incessant importunities ; it is as if they were forced to eat their own excrements , or to swallow down again their own vomit ; for the devil doth but ( as it were ) cram these temptations down their throats against their will. fourthly , if we cast our eye upon the persecutions of all ages , we shall have thence enough to charge satan withall , in point of cruelty ; for he , who is stiled a murtherer from the beginning , set them all on foot ; 't is he that hath filled the world with blood and fury , and hath in all ages , in one place or other , made it a very shambles and slaughter-house of men. ( . ) can we reckon how often satan hath been at this work ? that is impossible . his most publick and general attempts of this kind are noted by histories of all ages . the persecutions of pharaoh against israel , and of the prevailing adversaries of israel and judah , against both or either of them , are recorded for the most part in scripture : the persecutions of the roman emperours against christianity are sufficiently known , and what is yet to come who can tell ? a great persecution by antichrist was the general belief and expectation of those that lived in austin's time , and long before ; but whether this be one more , to the ten former persecutions ( that so the parallel betwixt these , and pharaoh's ruine in the red-sea after his ten plagues , might run even ) be only to be looked for , or that others are also to be expected , he thinks it would be presumption and rashness to determine : but however , his particular assaults of this nature cannot be numbred : how busie is he still at this work , in all times and places ? insomuch , that he that will live godly in this world , must suffer persecution . but ( . ) if we withall consider what inventions and devices of cruelty and torture he hath found out , and what endless variety of pains and miseries he hath prepared , ( a catalogue whereof , would fill a great deal of paper ) we can do no less than wonder at the merciless fury , and implacable rage of him that contrived them . satan the great engineer , doth but give us the picture of his mind in all those instruments of destruction . and when we see amongst tyrants , ways of torturing every member of the body , and arts of multiplying deaths , that so those that perish by their hands , might not have so much as the mercy of a speedy dispatch , but that they might feel themselves to die , we may reflect it upon satan , in jacob's words to simeon and levi , cursed be his anger , for it is fierce , and his wrath , for it is cruel . ( . ) but if we consider what instruments he useth , and against whom , we shall see cruelty in an higher exaltation : had he used some of the beasts of the earth , or some of his apostate associats , to persecute and afflict the innocent lambs of christ , it might have been much excused , from the natural instinct or cursed antipathy of such agents : or had he used only the vilest of the children of men to act his tragical fury , the matter had been less : but as not content with common revenge , he persecutes men by men , though all of one blood and off-spring , and so perverts the ends of nature , making those that should be the comforts and support of men , to be the greatest terrour and curse to them ; a thing which nature it self abhors , and in regard of which , ( that the impressions of pity might be more permanent , and efficacious ) god forbad israel to seeth a kid in the mothers milk ; nay , he hath prevailed with some of good inclinations , and rare accomplishments ( for such were some of the persecuting emperours ) to be his deputies , for authorizing the rack , for providing fire and faggot ; and ( which is strange ) hath prevailed so far with them , that they have been willing to open their ears , to the most palpable lyes , the grossest forgeries , the most unreasonable suggestions that known malice could invent ; and then after all , when they were drawn out to butchery , and slaughter by multitudes , they have made such spectacles ( which might make impressions upon an iron breast , or an adamant heart , ) only advancements of their jollity ; and as nero upon the sight of flaming rome , took his harp and made melody : so have these tormenting furies fired ( by the help of combustible matter ) multitudes of such harmless creatures , and then taken the opportunity of their light , for their night sports . and yet ( me thinks ) the devil hath discovered a keener fury , when he hath made them rage against the dead , and dig their graves , and revenge themselves upon their sensless ashes , and when they could do no more , seek to please themselves by executing their rage against their pictures or statutes ; which actions , though they might be condemned for follies , yet are they evidences of highest fury , which commonly destroys the judgment , and sacrificeth wit , reason , and honour , upon the altar of revenge . that the devil should so poyson mans nature , that he should thus rise up against his fellow , that carries the same specifick being with himself , shews enough of his temper against man , but never more than when he prevails against the engagements of kindness , bloud , affinity , and relation , to raise a mans enemies out of his own house , the father against the son , and the son against the father ; the daughter against the mother , and the mother against the daughter : for this is little less , than an unnatural mutiny of the members against the body . fifthly , we have yet a more visible instance of his cruelty , in his bloody and tyrannical superstitions . look but into the rites and ways of his worship , among the heathen in all ages and places , and you will find nothing but vile and ridiculous fooleries , or insolent and despightful usages . in the former he hath driven men to villanous debauohries , in the latter to execrable cruelties . of the latter i shall only speak , ( though in the former , by debasing man to be his laughing-stock , he is cruel in his scorn and mockery ) : here i might mention his tyrannical ceremonies of the lower order , such as touch not life ; such were their tedious pilgrimages , as in zeilan their painful whippings ; as of the youth of lacedaemon at the altar of diana ; of their priests , and that with knotted cords upon their shoulders as at mexico , and new-spain ; their harsh usages in tedious fastings , stinking drenches , hard lyings upon stones , eating earth , strict forbearances of wine , and commerce , their torturings and manglings of their bodies by terrible lancings and cuttings , for the effusion of blood ; their dismembring themselves , plucking out their eyes , mangling their flesh , to cast in the idols face , sacrificing their own blood , as did the priests of bellona and deasyria ; so did the kings of new-spain at their election , as montzeuma the second , who sacrificed by drawing blood from his ears , and the calves of his legs . in narsinga and bisnagar , they go their pilgrimages with knives sticking on their arms and legs , till the wounded flesh festerd . some cast themselves under the wheels of the waggon , on which their idol is drawn in procession . yet are all these but small matters , in comparison of the bloody out-rages committed upon mankind , in the abominable custom of sacrificing men to him . of this many authors give us a large account , the lacedaemonians to avert the plague , sacrifice a virgin ; the athenians ( by the advice of apollo's oracle ) sent yearly to king minos seven males , and so many females to be sacrificed to appease the wrath of the god , for their killing of androgeus ; the carthaginians ( being vanquished by agathocles king of sicily ) sacrificed two hundred noblemens children at once ; the romans had every year such sacrifices of men and women ( of each sex two ) for a long time ; and this was so common among the wiser pagan nations , that whensoever they fell into danger , either of war , sicknesses , or of any other calamity , they presently ( to expiate their offences against their supposed incensed gods , and to clear themselves of their present miseries or dangers , ) sacrificed some mean persons , who for this reason were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , expiations ; and to this doth the apostle allude , in cor. . . ( as budaeus , stephanus , grotius , and many others think ) as if he should say , we are as much despised , and loaded with cursings , as those that are sacrificed for publick expiation . but what cruel usage may we expect for the poor barbarous nations of the world , where he had all possible advantages for the exercise of his bloody tyranny ? many sad instances of this kind are collected by purchas in his pilgrimage , in his discourses of virginia , peru , brasilia , mexico , florida , and other places , whose stories of this subject are so terrible , and occur so frequently , that they are almost beyond all belief ; all which for brevities sake i omit , contenting my self to note one instance or two out of the scripture , king. . . the king of moab took his eldest son that should have reigned in his stead , and offered him for a burnt-offering upon the wall : this he did ( according to the customs of the phoenicians and others , ) being reduced to great straits , as supposing by this means ( as his last refuge ) to turn away the wrath of his god. of ahaz 't is recorded , chron. . . that he burnt his children in the fire , after the abominations of the heathen . that this was not a lustration , or consecration of their children ( though that also was used ) but a real sacrificing , is without doubt to josephus , who expresseth it thus , he offered his son as an holocaust . but whatever ahaz did , 't is certain the children of israel did so ; they offered their sons and daughters to devils , psal . . . and if the sacrifices of the dead which they eat in the wilderness ( mentioned vers . . ) be understood of the feasts which were made at the burning of their children , as some think , ( though many understand it of their sensless dead gods , or their deceased heroes , or for their deceased friends , ) then this cruelty had soon possessed them : however , possess them it did , as appears also by the description of their devouring moloch , which the jewish rabbins say , was an hollow brazen image in the form a man , ( saving that it had the head of a calf , ) the arms stretched in a posture of receiving , the image was heated with fire , and the priest put the child in his arms , where it was burnt to death ; in the mean time , a noise was made with drums , that the crys of the child might not be heard , and hence was it called tophet , from toph , which signifies a drum ; so that the name and shape of the image shews that it was used to these execrable cruelties . these scripture evidences , ( if we were backward to credit what histories say of this matter ) may assure us of the temper and disposition of satan , and may enable us to believe what bloody work he hath made in the world , which i shall briefly sum up in these particulars . first , these inhumane , or rather ( as purchas calls them ) overhumane sacrifices , were practised in most nations , not only the indians , parthians , mexicans , &c. but aethiopians , syrians , carthaginians , grecians , romans , germans , french and britanes used them . secondly , these cruelties were acted not only upon slaves and captives , but upon children , whose age and innocency might have commanded the compassions of their parents for better usage . thirdly , these sacrificings were used upon several occasions , as at the sprouting of their corn , at the inauguration , coronation , and deaths of their kings and noblemen , in time of war , dearth , pestilence , or any danger ; in a word ( as the priests in florida and mexico used to say ) when ever the devil is hungry or thirsty , that is , as oft as he hath a mind . fourthly , in some places the devil brought them to set-times for those offerings , some were monthly , some annual . the latines sacrificed the tenth child ; the annual drowning of a boy and a girl in the lake of mexico ; the casting of two yearly from the pons milvius , at rome into tyber , are but petty instances in comparison of the rest . fifthly , we cannot pass by the vast number of men offered up at one time ; so thirsty is satan of humane blood , that from one or two , he hath raised the number incredibly high ; in some sacrifices five , in some ten , in some a hundred , in some a thousand have been offered up . it was the argument which montezuma the last emperour of mexico used to cortez to prove his strength and greatness by , that he sacrificed yearly twenty thousand men , and some years fifty thousand . some have reserved their captives for that end , others have made war only to furnish themselves with men for such occasions . sixthly , there are also several circumstances of these diabolical out-rages that may give a further discovery of his cruelty , as that these miserable creatures thus led to be butchered , have been loaden with all the cursings , revilings , and contumacious reproaches , as a necessary concomitant of their violent deaths . thus were those used , who were forced to be the publick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or expiation , for the removal of common calamities . death also was not enough , except it had been most tormenting in the manner of it , as of those that suffered by the embracements of moloch , the joy and feastings of such sacrificings ( which were in themselves spectacles of mourning and sorrow ) were cruelties to the dead , and a barbarous enforcement against the laws of nature in the living . but the dashing of the smoaking heart in the idols face , and the pulling off the skins from the massacred bodies , that men and women might dance in them , were yet more cruel ceremonies . and lastly , in those that have been prepared for those solemnities , by delicious fare , gorgeous ornaments , and the highest reverence or honours , ( as was the manner of several countries ) yet was this no other than satan's insulting over their miseries , of which we can say no otherwise , than that his tenderest mercies are cruelties . seventhly , i may cast in to the account , that in some places satan ( by a strange madness of devotion ) hath perswaded some to be volunteers in suffering these tortures and deaths . some have cast themselves under the chariot-wheels of their idols , and so have been crushed to pieces . some sacrifice themselves to their gods , first they cut off several pieces of their flesh , crying every time , for the worship of my god , i cut this my flesh ; and at last say , now do i yield my self to death in the behalf of my god , and so kills himself out-right . eighthly , it is wonderful to think that the devil should ( by strange pretexts of reason ) have smoothed over these barbarous inhumanities , so that they have become plausible things in the judgments of those miserable wretches . in piacular sacrifices , they believed , that except the life of a man were given for the life of men , that the gods could not be pacified . in other sacrifices both eucharistical and for atonement , they retained this principle , that those things are to be offered to the gods , that are most pleasing and acceptable to us ; and that the offering of a calf or a pigeon , was not sutable to such an end . this maxim they further improved by the addition of another of the same kind , that if it were fit to offer an humane sacrifice , it must also be innocent , and consequently little children are the fittest for such a purpose . and some have also conjectured , that the devil hath not been a wanting to improve the example of abraham sacrificing his son , or the law in levit. . . or the prophecies concerning the death of christ , as the great sacrifice of atonement , to justify and warrant his hellish cruelty . in some cases , cruelty hath arisen from the very principles of reverence and love which children have to parents , and friends to friends , as in dragoian , when any are sick , they send to their oracle to know whether the parties shall live or die ; if it be answered they shall die , then their friends strangle them , and eat them ; and all this from a kind of religious respect to their kindred , to preserve ( as they imagine ) their flesh from putrifaction , and their souls from torment . the like they do at java-major , when their friends grow old and cannot work , only they eat not their own friends , but carry them to the market and sell them to those that do eat them . lastly , let us call to mind how long the devil domineer'd in the world at this rate of cruelty . when the world grew to a freer use of reason , and greater exercise of civility , they found out ways of mitigation , and changed these barbarous rites , into more tolerable sacrifices ; as in laodicea , they substituted an hart to be sacrificed instead of a virgin ; in cyprus , an ox was put instead of a man ; in egypt , waxen-images instead of men ; images of straw at rome were cast into tyber in the place of living men ; and the terrible burnings of moloch , ( which was not peculiar only to the nations near to canaan , but was in use also at carthage , and found in the american islands by the spaniards ; the like brazen-images were also found in lodovicus vives his time by the french , in an island called by them carolina . ) these were at last changed into a februation , and instead of burning their children , they only passed them betwixt two fires ; but it was long before it came to this . in the time of socrates , humane sacrifices were in use at carthage , and they continued in the roman provinces till the time of tertullian , eusebius and lactantius : though they had been severaly forbidden by augustus caesar , and afterward by tiberius , who was forced to crucify some of the priests that dared to offer such sacrifices , to affright them from those barbarous customs . in other places of the world , how long such things continued , who can tell , especially seeing they were found at carolina not so very long since ? how impossible is it to cast up the total sum of so many large items ? when these terrible customs have had so general a practice in most nations , upon so many occasions , upon such seeming plausible principles , when such great numbers have been destroyed at once , and these usages have been so long practised in the world , and with such difficulty restrained , what vast multitudes of men must we imagine have been consumed by satans execrable cruelty ? sixthly , there remains one instance more of the devils cruelty , which is yet different from the former , which i may call his personal cruelties , because they are acted by his own immediate hand upon certain of his vassals , without the help or interposure of men , who ( in most of the forementioned cases ) have been as instruments acted by him . here i might take notice of his fury to those that are possessed , some have been as it were racked and tortured in their bodies , and their limbs and members so distorted , that it hath been not only matter of pity to the beholders to see them so abused , but also of admiration , to consider how such abuses should be consistent with their lives , and that such rendings and tearings have not quite separated the soul from the body . in the gospels we read of some such cast into the fire , and into the water . others , conversing with tombs and sepulchers in the cold nights without cloaths , and all of them spoken of as creatures sadly tormented , and miserably vexed . the histories of later days tell us of some , that vomited crooked pins , pieces of leather , coals , cloth , and such like . of others snatched out of their houses , and tired even to fainting , and waste of their spirits , as domina rossa , ( mentioned by bodin , ) with a great many more to this same purpose . we may take a view of his dealing with witches , who ( though he seem to gratify them in their transportations from place to place , and in their feastings with musick and dancings , ) are but cruelly handled by him very often ; the very work they are put upon ( which is the destruction of children , men , women , cattle , and the fruits of the earth , ) is but a base imployment ; but the account he takes of them , of the full performance of their enterprizes , and the cruel beatings they have of him , when they cannot accomplish any of their revenges , is no less than a severe cruelty : he gives them no rest , unless they be doing hurt ; and when they cannot do it to the persons designed , they are forced to do the same mischief to their own children , or relations , that they may gratifie their tyrannical master . bodin relates the story of a french baron , ( who was afterward put to death for witchcraft ) that after he had killed eight children , was at last upon a design of sacrificing his own child to the devil : and if at any time they grew weary of so execrable a slavery , or confess their wickeness , they are so miserably tormented , that they chuse rather to die than live : and what else but cruelty can these slaves expect from him , when the ceremonies of their entrance into that cursed service , betokens nothing else ; for their bonds and obligations are usually writ , or subscribed with their own blood ; and some magical books have been writ with the blood of many children , besides the farewel that they have of him at their usual meetings , is commonly this thundering threatning , avenge your selves , or you shall die . all these particulars are collected from the confessions of witches , by bodin , wierus , and others . but leaving these , let us further enquire into satan's carriage toward those , that in america , and other dark and barbarous places know no other god , and give their devoutest worship to him . to those he is not so kind as might be expected , but his constant way is , to terrifie and torment them ; insomuch , that some know no other reason of their worship , but that he may not hurt them : and since the english-colonies went into these parts , these americans have learned to make this distinction between the englishman's god and theirs , that theirs is an evil god , and the other a good god ; though that distinction in other places , is in the general , far more ancient ; where they acknowledge two gods , one good , the other bad , and the worse the god is , the saddest , most mournful rites of sacrificing were used , as in caves , and in the night , the manner of the worship fitly expressing the nature of the god they served . our countrymen have noted of the natives of new-england , that the devil appeared to them in ugly shapes , and in hideous places , a● in swamps and woods . but these are only the prologue to the tragedy it self , for they only serve to impress upon the minds of his worshippers , what cruelties and severities they are to expect from him ; and accordingly he often lets them feel his hand , and makes them know , that those dark and dismal preludiums are not for nothing : for sometime he appears to the worshippers , tormenting and afflicting their bodies , tearing the flesh from the bones , and carrying them away quick with him : sometime six have been carried away at once , none ever knowing what became of them . by such bloody acts as these , he kept the poor americans in fear and slavery ; so that as bad a master as he is , they durst not but pay their homage and service to him . all these particulars being put together , will shew we do the devil no wrong , when we call him cruel . chap. vii . of satan's diligence in several instances . the question about the being of spirits and devils handled . the sadducees opinion discovered . the reality of spirits proved . the last particular observed in the text , is his diligence . this adds force and strength to his malice , power , and cruelty , and shews they are not idle , dead , or unactive principles in him , which ( if they could be so supposed ) would render him less hurtful and formidable . this i shall dispatch in a few instances , nothing to this purpose . first , his pains he takes in hunting his prey , and pursuing his designs : 't is nothing for him to compass sea and land , to labour to the utmost in his imployment ; 't is all his business to tempt and destroy , and his whole heart is in it . hence intermission or cessation cannot be expected , he faints not by his labour , and his labour with the success of it , is all the delight we can suppose him to have : so that being pushed and hurried by the hellish satisfactions of deadly revenge , and having a strengh answerable to those violent impulses , we must suppose him to undergo ( with a kind of pleasing willingness ) all imaginable toyl and labour . if we look into our selves we find it true , to our no small trouble and hazard : doth he at any time easily desist , when we give him a repulse ? doth he not come again and again , with often and impudently repeated importunities ? doth he not carry a design in his mind for months and years against us ? and when the motion is not feasible , yet he forgets it not , but after a long interruption begins again where he left : which shews that he is big with his projects , and his mind hath no rest : he stretcheth out his nets all the day long : we may say of him , that he riseth up early , and sitteth up late at his work , and is content to labour in the very fire , so that he might but either disturb a child of god , or gain a prosilyte . secondly , diligence is not only discovered in laboriousness , but also in a peculiar readiness to espy , and to close in with fit occasions , which may in probability answer the end we drive at . in this is satan admirably diligent , no occasion shall slip , or through inadvertency escape him : no sooner are opportunities before us , but we may perceive him suggesting to us , do this , satisfie that lust , take that gain , please your selves with that revenge . no sooner obtains he a commission against a child of god , but presently he is upon his back , as he dealt with job , he lost no time , but goes out immediatly from the presence of the lord and fals upon him . besides what he doth upon solemn and extraordinary occasions , these that are common and ordinary , are so carefully improved by him that every thing we hear or see is ready to become our snare , and satan will assay to tempt us by them , though they lye something out of the way of our inclination , and be not so likely to prevail with us . thirdly , 't is also a discovery of his diligence , that he never fails to pursue every advantage which he gets against us , to the utmost . if the occasion , and motion thereupon encline us , so that if we are perswaded by them , he follows it on , and is not satisfied , with either a lower degree of acting sinfully , or with one or two acts ; but then he presseth upon us to sin to the height , with the greater contempt of god , and grievance of his spirit , the greater scandal and offence to our brethren , and having once caused us to begin , he would never have us to make an end . his temptations roll themselves upon us , like the breaking in of waters , which by the fierceness of their current , make a large way for more to follow . he knows how to improve his victories , and will not thorow slothfulness , or pity , neglect to compleat them . hence it is , that sometimes he reaps a large harvest where he had sowen little , and from one temptation , not only wounds the soul of him that committed it , but endeavours to diffuse the venom and poysonous steam of it to the infection of others , to the disgrace of religion , the hardning the hearts of wicked men , and the turning the ignorant out of the way of truth . in like manner , if he perceive the spirits of men grow distempered and wounded , he then plyes them with threatnings , fills them with all manner of discouragements , dresseth every truth with the worst appearance , that it may be apprehended otherwise than it is , and puts such interpretations on all providences , that every thing may augment the smart of the wound till they be overwhelmed with terrors . fourthly , the various ways which he takes , shews also his diligence ; if one plot take not , he is immediately upon another ; he confines not himself to one design , nor to one method ; but if he find one temptation doth not relish , he prepares another more fietable ; if covetousness doth not please us , then he urgeth to profuseness ; if terrors do not affright us to dispair , then he abuseth mercies to make us careless and presuming . if we are not content to be openly wicked , then he endeavours to make us secretly hypocritical , or formal ; sometime he urgeth men to be prophane , if that hit not , then to be erronious ; if he cannot work by one tool , then he takes another , and if any thing in his way disgust , he will not urge it over-hard , but straight takes another course ; such is his diligence , that we may say of him ( as it was said of paul upon a better ground ) he will become all things to all men , that he may gain some . fifthly , diligence will most shew it self when things are at the greatest hazard , or when the hopes of success are ready to bring forth . in this point of diligence our adversary is not wanting , if men are upon the point of errour or sin , how industriously doth he labour to bring them wholly over , and to settle them in evil ? one would think at such times he laid aside all other business and only attended this : how frequent , incessant , and earnest are his perswasions and arguings with such ? the like diligence he sheweth in obstructing , disturbing , and discouraging us , when we are upon our greatest services , or near our greatest mercies , what part of the day are we more wandring and vain in our thoughts , ( if we take not great care ) than when we set about prayer ? at other times we find some more ease and freedom in our imaginations , as if we could better rule or command them ; but then ( as if our thoughts were only confusion and disorder ) we are not able to master them , and to keep the door of the heart so close , but that these troublesome unwelcome guests will be crouding in , is impossible : let us observe it seriously , and we shall find that our thoughts are not the same , and after the same manner impetuous at other times as they are , when we set about holy things , which ariseth not only from the quickness of our spiritual sense in our readier observation of them at that time , but also from the devils busie molestation , and special diligence against us on such occasions . besides , when he foresees our advantages or mercies , he bestirs himself to prevent or hinder us of them ; if ministers set themselves to study and preach truths that are more piercing , weighty or necessary , they may observe more molestations , interruptions , or discouragements of all sorts , than when they less concern themselves with the business of the souls of men. he foresees what sermons are provided , and often doth he upon such foresight endeavour to turn off those from hearing , that have most need , and are most likely to receive benefit by them . many have noted it , that those sermons and occasions that have done them most good , ( when they came to them ) they have been some way or other most disswaded from , and resolved against before they came ; and then when they have broken through their strongest hindrances , they have found that all their obstruction was satans diligent foresight , to hinder them of such a blessing as they have ( beyond hope ) met withal . the like might be observed of the constant returns of the lords day , if men watch not against it , they may meet with more than ordinary , either avocations to prevent and hinder them , or disturbances to annoy and trouble , or bodily indispositions to incapacitate and unfit them : and 't is not to be contemned , that some have observed themselves more apt to be drousie , dull or sleepy on that day . others have noted greater bodily indispositions then ordinarily , than at other times ; all which make no unlikely conjecture of the devils special diligence against us on such occasions . let 's cast in another instance to these , and that is , of those that are upon the point of conversion , ready to forsake sin for christ . oh! what pains then doth the devil take to keep them back ? he visits them every moment with one hindrance or other ; sometimes they are tempted to former pleasures , sometime affrighted with present fears and future disappointments ; sometimes discouraged with reproaches , scorns and afflictions that may attend their alteration ; otherwile obstructed by the perswasion or threatning of friends and old acquaintances ; but this they are sure of , that they have never more temptations , and those more sensibly troubling than at that time ; a clear evidence that satan is as diligent as malicious . i should now go on to display the subtilty of this powerful , malicious , cruel and diligent adversary . there is but one thing in the way , which hitherto i have taken for granted , and that is , whether indeed there be any such things as devils and wicked spirits , or that these are but theological engines contrived by persons that carry a good will to morality , and the publick peace , to keep men under an awful fear of such miscarriages , as may render them otherwise a shame to themselves , and a trouble to others . it must be acknowledged a transgression of the rules of method to offer a proof of that now , which ( if at all ) ought to have been proved in the beginning of the discourse : and indeed the question at this length , whether there be a devil , hath such affinity with that other ( though for the matter they are as different as heaven and hell ) whether there be a god , that as it well deserves a confirmation , ( for the use that may be made of it to evidence that there is a god , because we feel there is a devil , ) so would it require a serious endeavour to perform it substantially . but it would be not only a needless labour , to levy an army against professed atheists , who with high scorn and derision roundly deny both god and devils ; seeing others have frequently done that , but also it would occasion too large a digression from our present design . i shall therefore only speak a few things to those that own a god , and yet deny such a devil as we have described , and yet not to all of these neither ; for there were many heathens who were confident assertors of a deity , that nevertheless denied the being of spirits , as severed from corporeity ; and others were so far from the acknowledgment of devils , that they confounded them in the number of their gods ; others there were , who gave such credit to the frequent relations of apparitions , and disturbances of that kind , that many had attested and complained of , that they expressed more ingenuity than lucian , ( who pertinaciously refused to believe , because he never saw them , ) and yet though they believed something of reality , in that that was the affrightment and trouble of others , they nevertheless ascribed such extraordinary things to natural causes : some to the powers of the heavens and stars in their influences upon natural bodies , or by the mediation of certain herbs , stones , minerals , creatures , voices and characters , under a special observation of the motion of the planets . some refer such things to the subtilty and quickness of the senses , of hearing and seeing , which might create forms and images of things , or discover ( i know not what ) reflections from the sun and moon . some fancy the shapes and visions to be exuviae , thin scales or skins of natural things , giving representations of the bodies that cast them off , or exhalations from sepulchres representing the shape of the body . others make them the effects of our untrusty and deceitful senses , the debility and corruption whereof , they conclude to be such , and so general , that most men are in hazard to be imposed upon by delusive appearances . but with far greater shew of likelihood , do some make all such things , to be nothing else but the issues of melancholly and corrupt humors , which makes men believe they hear see , and suffer strange things , when there is nothing near them ; or really to undergo strange fits , as in lunacy and epilepsy . leaving these men as not capable of information from scripture evidence , because disowning it : let us enquire what mistaken apprehensions there have been in this matter , among those that have pretended a reverence to , and belief of scripture : the sadducees deserve the first place , because they are by name noted in scripture to have denied the resurrection , and to have affirmed that there is neither angel nor spirit , acts . . matth. . . this opinion of theirs ( could we certainly find it out ) would make much for the confirmation of the truth in question , seeing ( what ever it was ) it is positively condemned in scripture , and the contrary asserted to be true . many ( and that upon considerable grounds ) do think , that they do not deny absolutely that there were any angels at all , but that acknowledging that something there was which was called an angel , yet they imagining it to be far otherwise than what it is indeed , were accused justly for denying such a kind of angels as the scripture had every where asserted and described : for considering that they owned a god , and ( at least ) the five books of moses , if not all the other books of the old testament , ( as scaliger and others judge , not without great probability , for neither doth the scripture , nor josephus , mention any such thing of the prophets ) it is unimaginable that they would altogether deny that there was angel or spirit at all . they read of angels appearing to lot , to abraham , and met with it so frequently , that believing scriptures to be true , they could not believe angels to be an absolute fiction , for one fable or falsity in scripture ( which so highly asserts it self to be an unerring oracle of the true god ) must of necessity have destroyed the credit of all , and rendred them as justly suspected to be true in nothing , when apparently false or fabulous in any thing . again , if we call to mind what apprehensions they had of god , ( which all consent they did acknowledge ) we might more easily imagine what apprehensions they had of angels , for in regard that moses made mention of gods face and back-parts , and that frequently hands and other parts of mans body were attributed to him , they concluded god to be corporeal ; and seeing the best of creatures which god created cannot be supposed to have a more noble being than was that of their creator , and at the utmost , to be made according to the pattern of his own image and likeness , they might upon this bottom easily fix a denial of incorporeal spirits , and by consequence , that the soul of man was mortal , and therefore that there could be no resurrection ; so that the nature of angels being described under the notion of spiritual substances , they are judged to deny any such thing , supposing that to be incorporeal , was as much as not to be at all ; and yet it were unreasonable to deny , that they had not some interpretation for those passages of scripture that mentioned angels , which in their apprehensions might be some salvo to the truth of those historical writings , which they acknowledged , but what that was , we are next to conjecture : and indeed josephus by a little hint of their opinion seems to tell us , that they did not so much deny the being of the soul as the permanency of it , and so by consequence they might not so much deny absolutely the existence of spirits as their natural being and continuance . something there was that was called by the name of angel , ( that they could not but own ) and that this must be a real , and not an imaginary thing , is evident from the real effects and things done by them ; yet observing their appearances to have been upon some special occasion , and their disappearing to have been on a sudden , they might conjecture them to be created by god for the present service , and then reduced to nothing when that service was done . their opinion then of angels seems to be one of these two , either that they were corporeal substances created upon a special emergency , but not permanent beings ; or that they were but images and impressions supernaturally formed in the fancy by the special operation of god , to signify his mind and commands to men , upon which they might fitly be called god's messengers and ministers . i put in this last into the conjecture , because i find it mentioned by calvin , as the opinion of the sadducees , but both are noted by diodate on acts . . as with equal probability belonging to them ; his words are , they did not believe they were subsisting and immortal creatures , but transitory apparitions , or some divine actions and motions to produce some special and notable effect . others also have been lately hammering out the same apprehension concerning angels , and profess themselves delivered from it with great difficulty , differing only in this from some of the heathens before mentioned , that what those ascribed to the puissance of the stars , natural powers , or to weakness of senses and corrupt humors , they ( by the advantage of the general notions of scripture ) have ascribed to god , putting forth his power upon the minds and fancies of men , or working by the humours of the body : upon this foundation they will easilier make bold with devils to deny , if not their being , yet their temptations , imagining that we may possibly do him wrong , in fathering upon him these sollicitations and provocations to sin , which we by experience find to be working and acting upon our minds , thinking that our own fancies or imaginations may be the only devils that vex us ; and this they more readily hearken to , from the nature of dreams and visions which happen to men in an ordinary natural way , where our fancies play with us as if they were distinct from us : as also from this consideration , that the lunatick , epileptick and frenzical persons are in scripture called demoniacks , as matth. . . with luk. . where the person is called lunatick , and yet said to be taken and vexed by a spirit : so also joh. . . he hath a devil , and is mad : but these reasonings can do little with an intelligent considering man , to make him deny what he so really feels , and is so often forewarned of in scripture : for suppose these were called demoniacks by the vulgar , it doth not compel us to believe they were so . men are apt to ascribe natutural diseases to satan , and christ did not concern himself to cure their misapprehensions , while he cured their diseases . this some suggest as a reason that may answer many cases , though indeed it cannot answer that of matth. . because vers . . 't is said expressly that jesus rebuked the devil , and he departed out of him , which would not have been proper to have been spoken on the account of christ by the evangelist , to express the cure of a natural disease , for so would he unavoidably have been rendred guilty of the same mistake with the vulgar . but if we should grant , that divers mentioned under the name of demoniacks , were men disturbed with melancholly , or the falling-sickness , all were not so ; for those in matth. . . besought christ after their ejection , to have liberty to go into the herd of swine : so that if mr. mede intended to assert , that all demoniacks were no other than mad men , and lunaticks : i question not but he was mistaken , and by his reason , not only must mad men and lunatick persons pass for demoniacks , but all diseases whatsoever : for the blind and dumb were called also demoniacks , matth. . . and . . but the matter seems to be this , that where men were afflicted with such distempers satan took the advantage of them , and acted the possessed accordingly ; as he frequently takes the advantage of a melancholly indisposition , and works great terrors and affrightments by it , as in saul , or at least that , where he possessed , he counterfeited the fits and furies of those natural distempers , and acted , some like mad men , and others he made dumb and deaf , ( which seems to have been the case of those in matth. . and . where the deafness and dumbness did depend upon the possession , and was cured with it : ) others were made to fall on a sudden into fire or water , as those that are epiletick , and therefore might such be called both lunatick , or epileptick , and also possessed with a devil . as to that reason which some fetch from dreams , 't is rather a dream than a reason against the being of devils , seeing the effects of these infernal spirits are far otherwise , than the utmost of what can be imagined to be acted upon the stage of imaginations ; so that the real and permanent being of devils may be easily proved : first , from those real acts noted to be done by angels and devils . the angels that appeared to lot , were seen and entertained in the family , seen and observed by the sodomites . those that appeared to abraham were more than fancied appearances , in that they eat and drank with him . the devil conveyed christ from place to place , this could not be a fancy or imagination : their begging leave to go into the swine , shews them real existences . secondly , from the real effects done by them . we have undoubted testimonies of men really hurt and tormented by satan . of some really snatch'd away , and carried a great distance from their dwellings . of others possessed , in whom the devil really speaks audible voices , and strange languages , gives notice of things past , and sometime of things to come . the oracles of the heathen , ( which however they were for the most part false or delusory , yet ) in that they were responses from images and idols , were more than phantasms . thirdly , from what the scripture speaks every-where of them . of their malice and cruelty . that devils are murtherers from the beginning . their daily waiting how they may devour . their arts , wiles and stratagems . their names and appellations , when stiled principalities , powers , spiritual wickednesses . the prince of the power of the air , and a great many more to that purpose , shew that without apparent folly and dotage , we cannot interpret these of motions only upon the minds and fancies of men : besides , the scripture speaks of the offices of good angels , as their standing continually before the throne , their beholding the face of god , their accompanying christ at his second coming , their gathering the elect from the four winds , &c. which cannot be understood of any thing else , but real and permanent beings ; and this is also an evidence that devils are , seeing the scripture mentions their fall , and their punishment . fourthly , seeing also the scripture condemned the opinion of the sadducees , the contrary of that opinion must be true ; and expressly in acts . . that which was done by an angel , is opposed to what might be visional or imaginary . fifthly , the reality of devils , and their malignity hath been the opinion of heathens . for there is nothing more common among them than the belief of inferiour deities , which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is devils ; and notwithstanding that they supposed these to be mediators to the supream gods , yet they learned to distinguish them into good and evil . the platonists thought that the souls of tyrants after death became lemures & larvae , that is hurtful devils ; and at last , the name devil became of so bad a signification , that to say , thou hast a devil , was reproach and not praise ; but what these groped at in the dark , the scripture doth fully determine , using the word devil only for a malignant spirit . chap. viii . of satan's cunning and craft in the general . several demonstrations proving satan to be deceitful ; and of the reasons why he makes use of his cunning. we have taken a survey of our adversaries strength , and this will open the way to a clearer discovery of his subtilty and craft , which is his great engine by which he works all his tyranny and cruelty in the world , to the ruine or prejudice of the souls of men ; of which the apostle ( in cor. . . ) speaks , as a thing known by the common experience of all discerning persons ; his way is to over-reach and take advantages , and for this end he useth devices , and stratagems , which is a thing so ordinary with him , that none can be ignorant of the truth of it ; we are not ignorant of his devices . this ( before i come to the particulars ) i shall prove and illustrate in the general , by the gradual procedure of these few following considerations . first , all the malice , power , cruelty , and diligence of which we have spoken , with all the advantages of multitude , order and knowledge , by which these cruel qualifications are heightned . these are but his furniture and accomplishment which fit him for his subtile contrivances of delusion , and make him able to deceive , neither hath he any use of his power and knowledge but in reference to deceit , in eph. . , . ( which is a place wherein the apostle doth of purpose present satan in his way of dealing with men ) his whose practice is set forth under the term and notion of arts and wiles ; that you may be able to stand against the wiles of the devil . this is the whole work of satan , against which the furniture of that spiritual armour is requisite ; and lest any should think that his power or wickedness are other distinct things in him , which are to be provided against by other means of help , he presently adds , that these are no otherwise used by him but in order to his wiles and cunning , and therefore not to be looked upon as distinct , though indeed to be considered in conjunction with his subtilty and cunning , as things that make his wiles the more dangerous and hazardous ; for we wrestle not against flesh and blood , but against principalities , against powers , against the rulers of the darkness of this world , against spiritual wickedness in high places ; which words do but strengthen the apostles warning and caution about the forementioned wiles , which are therefore the more carefully to be observed and watched against , because his power is so great that he can contrive snares with the greatest skill and art imaginable ; and his wickedness is so great , that we cannot expect either honesty or modesty should restrain him from making the vilest and most disingenuous proposals , nor from attesting a conveniency or goodness in his motions , with the highest considence of most notorious lying . secondly , the subtilty that the scriptures do attribute to sin , or to the heart , is mostly and chiefly intended to reflect upon satan as the author and contriver of these deceits . in heb. . . there is mention of the deceitfulness of sin , but 't is evident that something else ( besides sin ) is intended , to which deceitfulness must be properly ascribed ; for sin being ( as most conclude ) formally a privation , or if we should grant it a positive being , ( as some contend , ) yet seeing the highest notion we can arrive at this way , ( excluding but the figment of flacius illiricus , who seems to make original sin indistinct from the very essence of the soul ) is but to call it an act. deceitfulness cannot be properly attributed to it , but with reference to him who orders that act in a way of deceitfulness and delusion , which ultimately will bring it to satans door : if here the deceitfulness of sin be devolved upon the subject , then it runs into the same sense with jer. . . the heart is deceitful above all things : but why is the deceitfulness fixed upon the heart ? the ground of that we have in the next words , it is deceitful , because it is wicked , desperately wicked . but who then inflames and stirs up the heart to this wickedness ? is it not satan ? who then is the proper author of deceit but he ? 't is true indeed , that our hearts are proper fountains of sin , ( and so may be accused possibly in some cases where satan cannot be justly blamed ; ) yet if we consider deceitfulness as a companion of every sin , though our hearts be to be blamed for the sin , satan will be found guilty of the deceitfulness . it may be said a man complyes with those things which are intended for his delusion , and so improperly by his negligence may fall under blame of self-deception , but 't is unimaginable that he can properly and formally intend to deceive himself . deceit then not being from sin , nor our selves properly , can find out no other parent for it self than satan . besides this , that these texts , upon a rational enquiry do charge satan with the deceitfulness of sin : they do over and above point at the known and constant way of satan , working so commonly by delusion , that deceitfulness is a close companion of every sin. the deceitfulness of sin , is as much as the deceitfulness of every sin . nay further , that text of jer. . shews this deceitfulness not to be an ordinary sleight , but the greatest of all deceits above measure , and of an unsearchable depth or mystery , who can know it ? thirdly , all acts of sin ( some way or other ) come thorow satans fingers . i do not say that all sin is satan's proper off-spring , for we have a cursed stock of our own ; and it may be said of us , ( as elsewhere of satan , ) sometime we sin out of our own inclination and disposition ; yet in every sin , whether it arise from us , or the world , satan blows the sparks , and manageth all . as david said to the woman of tekoah , is not the hand of joab with thee in all this ? so may we say , is not the hand of satan with thee in every sin thou committest ? this is so eminently true , that the scripture indifferently ascribes the sin sometimes to us , sometimes to the devil . it was peter's sin to tempt christ to decline suffering , yet christ repelling it with this rebuke , get thee behind me satan , doth plainly accuse both peter and satan . 't is the personal sin of a man to be angry , yet in such acts he gives place to the devil , both man and satan concur in it . paul's thorn in the flesh ( what ever sin it was ) he calls satans messenger : he that submits not to god , doth in that comply with satan ; as on the contrary , he that doth submit himself to god , doth resist the devil . neither doth that expression of the apostle , jam. . . every man is tempted when he is drawn away of his own lust , &c. give any contradiction to this ; 't is not the apostle's design to exclude satan , but to include man as justly culpable , notwithstanding satan's temptations ; and that which he asserts is this , that there is sin and a temptation truly prevalent when there is the least consent of our lust or desire , and that it is that brings the blame upon us ; so that his purpose is not to excuse satan , or to deny him to have a hand in drawing or tempting us on to sin , but to shew that 't is our own act that makes the sin to become ours . fourthly , such is the constitution of the soul of man , that it 's sinning cannot be conceived without some deception or delusion : for granting that the soul of man is made up of desires , and that the soul were nothing else , but as it were , one willing or lusting power diversified by several objects ; and that this power , or these faculties , are depraved by the fall , and corrupted ; and that man in every action doth consult with his desires ; and that they have so great an influence upon him , that they are the law of the members , and give out their commands accordingly for obedience ; yet still these three things are firm and unshaken principles , first , that desires cannot be set upon any object but as 't is apprehended ( truly or apparently ) good : 't is incompatible to a rational soul to desire evil as evil . secondly , the will doth not resolvedly embrace any object , till the light of the understanding hath made out ( some way or other ) the goodness or conveniency of the object . thirdly , there is no man that hath not a competent light for discovery of the goodness or evil of an object presented . unregenerate men have ( . ) the light of nature . ( . ) some have an additional light from scripture discovery . ( . ) some have yet more from common convictions , which beget sensible stirrings and awful impressions upon them . ( . ) to those god sometimes adds corrections and punishments , which are of force to make that light burn more clear , and to stir up care and caution in men for the due entertainment of these notices that god affords them . regenerate men have all this light , and besides that , they have ( . ) the light of their own experience , of the vileness and odiousness of sin ; they know what an evil and bitter thing it is . ( . ) they have a more full discovery of god , which will make them abhor themselves in dust and ashes . ( . ) they have the advantage of a new heart , the law of the spirit of life , making them free from the law of sin and death . ( . ) they have also the help and assistance of the spirit , in its motions , suggestions and teachings . ( . ) they fortifie themselves with the strongest resolutions not to give way to sin. notwithstanding all these , 't is too true , that both regenerate and unregenerate men do sin . the reason whereof cannot be given from any other account than what we have asserted ; to wit , they are some way or other deluded or deceived ; some curtain is drawn 'twixt them and the light : some fallacy or other is put upon the understanding some way or other ; the will is bribed or byassed , there is treachery in the case , for 't is unimaginable that a man in any act of sin should offer a plain open and direct violence to his own nature and faculties ; so that the whole business is here , evil is presented under the notion of god ; and to make this out , some considerations of pleasure or profit do bribe the will , and give false light to the understanding : hence is it , that in every act of sin , men ( by complyance with satan ) are said to deceive , or to put tricks and fallacies upon themselves . fifthly , all kinds of subtilty are in scripture directly charged upon satan , and in the highest degrees . sometime under the notion of logical fallacies ; those sleights which disputants in arguing put upon their antagonists . of this import is that expression , cor. . . we are not ignorant of his devices , where the word in the original is borrowed from the sophistical reasonings of disputants . sometime 't is expressed in the similitude of political deceits ; as the scripture gives him the title of a prince , so doth it mark out his policies in the management of his kingdom , rev. . . expressly calling them deceits , and comparing him to a dragon or serpent for his subtilty . sometime he is represented as a warriour , rev. . . the dragon was wroth , and went to make war , &c. and here are his warlike stratagems pointed at . mention is made ( tim. . . ) of his snares , and the taking of men alive , or captive , directly alluding to warlike proceedings . the subtile proceedings of arts and craft are charged on him and his instruments : men are said to be enticed , jam. . as fish , or fowl , by a bait : others deluded , as by cheaters in false gaming , eph. . . by the sleight of men , and the cunning craft of those that ly in wait to deceive : the over-reaching of merchants or crafty tradesmen , is alluded to in cor. . . all these sleights are in satan , in their highest perfection and accomplishment : he can transform himself into an angel of light , cor. . . where he hath an occasion for it . in a word , all deceiveableness of unrighteousness is in him , thess . . . so that a general 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a dexterity and ability for all kind of subtile contrivances is ascribed to him , cor. . . and that in his very first essay upon eve , when the serpent deceived her thorow subtilty ; so that whatsoever malice can suggest , or wit and art contrive for delusion , or whatsoever diligence can practise , or cruelty execute , all that must be imagined to be in satan . sixthly , all this might be futher proved by instances : what temptation can be named wherein satan hath not acted as a serpent ? who can imagine the cunning that satan used with david in the matter of vriah ? how easily he got him to the roof of the house in order to the object to be presented to him ? how he directs his eye , wrought upon his passions , suggested the thought , contrived the conveniencies ? what art must there be to bring a darkness into david's mind , a forgetfulness of god's law , a fearlesness of his displeasure , and a neglect of his own danger ; surely it was no small matter that could blind david's eye , or besot his heart to so great a wickedness ? but above all instances , let us take into consideration that of eve , in the first transgression , wherein many things may be observed : as first , that he chose the serpent for his instrument , wherein though we are ignorant of the depth of his design , yet that he had a design in it of subtilty , in reference to what he was about to suggest , is plain from the text , now the serpent was more subtile then any beast of the field ; it had been needless and impertinent to have noted the serpents subtilty as satans agent , if he had not chosen it upon that score , as advantageous for his purpose . ( . ) he set upon the weaker vessel , the woman , and yet such ( as once gained , ) he knew was likely enough to prevail with the man , which fell out accordingly . ( . ) some think he took the advantage of her husbands absence , which is probable , if we consider that 't is unlikely , that adam should not interpose in the discourse if he had been present . ( . ) he took the advantage of the object . it appears she was within sight of the tree , she saw that it was good for food , and pleasant to the eyes : thus he made the object plead for him . ( . ) he falls not directly upon what he intended , ( lest that should have scared her off , ) but fetcheth a compass and enters upon the business by an enquiry of the affairs , as if he intended not hurt . ( . ) he so enquires of the matter , [ hath god said , ye shall not eat of every tree of the garden , ] as if he made a question of the reality of the command ; and his words were so ordered , that they might cast some doubt hereof into her mind . ( . ) he under a pretence of asserting god's liberality , secretly undermines the threatning , as if he had said , is it possible that so bountiful a creator should deny the liberty of eating of any tree ? to what purpose was it made , if it might not be tasted ? ( . ) when he finds that by these arts he had gained a little ground , and brought her to some kind of questioning of the reality of the threatning , ( for she seems to extenuate it , in saying , lest we die , ) he grows more bold to speak out his mind , and plainly to annihilate the threatning , ye shall not die ; this he durst not do , till he had gained in her mind a wavering suspition , that possibly god was not in good earnest in that prohibition . ( . ) then he begins to urge the conveniency and excellency of the fruit , by equivocating upon the name of the tree , which he tells her , could make them knowing as gods. ( . ) he reflects upon god as prohibiting this , out of envy and ill-will to them . ( . ) in all this there is not a word of the danger , but impunity and advantage promised . ( . ) this deadly advice he covers with a pretence of greater kindness and care than god had for them . see in this , as in a clear glass , satan's way of policy ; after this rate he proceeds in all his temptations . if any enquire , why so mighty and potent a prince useth rather the fox's skin than the lyon's paw , these reasons may satify . first , there is a necessity upon him so to do : he must use his craft , because he cannot compel : he must have gods leave before he can overcome : he cannot winnow peter before he sue out a commission , nor deceive ahab till he get a license ; neither can he prevail against us without our own consent . the scripture indeed useth some words that signify a force in tempting , as , that he put it into the heart of judas , filled the heart of annanias , provoked david , rules in the hearts of the children of disobedience , and leads them captive at his will , &c. yet all these and the like expressions intend no more than this , that he useth forcible importunities , frames strong delusions , and joyns sometime his power to his temptations ; as sometime fowlers shew themselves to the birds they intend to ensnare , that so they may be affrighted into an awe and amazement to give a better opportunity to spread their nets over them . secondly , if he could compel , yet his way of craft and subtilty is generally the most prevalent and successful . force stirs up an opposition , it usually alarms to caution and avoidance , and frights to an utter aversness in any design ; so that where force should gain its thousands , subtilty will gain its ten thousands . thirdly , his strength is not useless to him : for besides , that it enables him to deceive with higher advantage than otherwise he could do , ( as hath been said , ) he hath times and occasions to shew his strength and cruelty , when his cunning hath prevailed so far as to give him possession . what was said of pope boniface , that he entred like a fox , and ruled like a lion , may be applyed to him , he insinuates himself by subtilty as a fox or serpent , and then rules with rigour as a lion. chap. ix . of satan's deceits in particular . what temptation is . of tempting to sin. his first general rule . the consideration of our condition . his second rule . of providing sutable temptations . in what cases he tempts us to things unsutable to our inclinations . his third rule . the cautious proposal of the temptation , and the several ways thereof . his fourth rule is to entice . the way thereof in the general , by bringing a darkness upon the mind through lust . our next business is to enquire after these ways of deceit in particular , in which i shall first speak of such as are of more general and universal concernment . such are his temptations to sin , his deceits against duty , his cunning in promoting error , his attempts against the peace and comfort of the saints , &c. and then i shall come to some ways of deceits that relate to cases more special . as an introduction to the first , i shall speak a word of temptation in the general . this in its general notion , is a tryal or experiment made of a thing : the word that signifies to tempt , comes from a word that signifies to pierce , or bore thorow , implying such a tryal as goes to the very heart , and inwards of a thing . in this sense 't is attributed to god , who is said to have tempted abraham , and to put our faith upon tryal ; and sometime to satan who is said to have tempted christ , though he could not expect to prevail : but though god and satan do make these tryals , yet is there a vast difference betwixt them , and that not only in their intentions , ( the one designing only a discovery to men of what is in them , and that for most holy ends , the other intending ruine and destruction ; ) but also in the way of their proceedings . god by providence presents objects and occasions ; satan doth not only do that , but farther inclineth and positively perswadeth to evil . hence is it , that temptations are distinguished into tryals meerly , and seducements ; sutable to that of tertullian , diabolus tentat , deus probat , the devil tempts , god only trys . we speak of temptation as 't is from satan , and so 't is described , to be a drawing or moving men to sin under colour of some reason . by which we may observe , that in every such temptation there is the object to which the temptation tends , the endeavour of satan to encline our hearts and draw on our consent , and the instrument by which is some pretence of reason ; not that a real and solid reason can be given for sin , but that satan offers some considerations to us to prevail with us , which if they do , we take them to be reasons . this may a little help us to understand satan's method in tempting to sin , &c. of which i am first to speak . in temptations to sin , we may observe satan walks by four general rules . first , he considers and acquaints himself with the condition of every man , and for that end he studies man. god's question concerning job , hast thou considered my servant job ? doth imply , not only his diligent enquiry into job's state , ( for the original expresseth it , by satan's putting his heart upon job , or laying him to his heart ) but that this is usual with satan so to do ; as if god had said , 't is thy way to pry narrowly into every man ; hast thou done this to job ? hast thou considered him as thou usest to do ? and indeed satan owns this as his business and imployment in his answer to god , i come from going to and fro in the earth , from walking up and down in it . this cannot be properly said of him who is a spirit ; bodies go up and down , but not spirits : so that his meaning is , he had been at his work of enquiring and searching . and so broughton translates it , from searching to and fro in the earth ; as 't is said of the eyes of god , that they run to and fro , which intends his intelligence , search , and knowledge of things ; 't is such a going to and fro , as that in dan. . . which is plainly there expressed to be for the encrease of knowledg . the matter of his enquiry , or particulars of his study , are such as these : ( . ) man's state , he considers and guesseth whether a man be regenerate or unregenerate . ( . ) the degree of his state ; if unregenerate , how near or far off he is the kingdom of god ; if regenerate , he takes the compass of his knowledge , of his gifts , of his graces . ( . ) he enquires into his constitution and temper , he observes what disposition he is off . ( . ) his place , calling and relation , his trade , employment , enjoyments , riches or wants . ( . ) his sex. ( . ) his age , &c. the way by which he knows these things is plain and easie , most of these things are open to common observation ; and what is intricate or dark , that he beats out , either by comparing us with our selves , and considering a long tract of actions and carriage ; or by comparing us with others , whose ways he had formerly noted and observed . the end of this search is to give him light and instruction in point of advantage ; hence he knows where to raise his batteries , and how to level his shot against us . this christ plainly discovers to be the design of all his study , joh. . . where he tells his disciples , he expected yet another onset from satan , and that near at hand , for the prince of the world was then upon his motion , he was a coming ; but withall , he tells them of his security against his assaults , in that there was nothing in christ of advantage in any of these forementioned ways to foot a temptation upon . it appears then that he looks for such advantages , and that without these he hath little expectancy of prevailing . secondly , satan having acquainted himself with our condition , makes it his next care to provide sutable temptations , and to strike in the right vein ; for he loves to have his work easie and feasible ; he loves not go against the stream . thus he considered judas as a covetous person , and accordingly provided a temptation of gain for him . he did the like with achan ; and hence was it , that he had the sabeans so ready for the plunder of job ; he had observed them a people given to rapine and spoil ; and accordingly job's goods being propounded to them as a good and easie booty , he straightway prevailed with them . it was easie for him to draw absolom into an open rebellion against his father , he had taken notice of his ambitious and aspiring humor , and of the grudges and dissatisfactions under which he laboured ; so that providing him a fit opportunity , he engaged him immediatly , according to this rule , where he observes men of shallow heads and low parts , he the more freely imposeth upon them in things palpably absurd ; where he takes notice of a fearful temper , there he tempts them with terrours and affrightful suggestions ; he hath temptations proper for the sanguine complexion , and for the melancholy ; he hath his methods of dealing with the lustful and wanton ; with the passionate and revengeful ; he hath novelties at hand for the itching ear , and suggestions proper for those that are atheistically inclined . to this may be objected , that experience tells us , satan doth not always walk in this road , nor confine himself to this rule ; sometime he tempts to things which are cross to our tempers and inclinations , &c. 't is true he doth so ; but yet the general rule is not prejudiced by this exception , especially if we consider , first , that satan being still under the commands and restraint of the almighty , he cannot always tempt what he would , but according to a superiour order and command . of this nature i suppose was that temptation , of which paul complained so much , he kept down his body , upon this very design , that he might have it in subjection , and yet is he buffeted with a temptation , which expected an advantage usually from the temper and frames of our bodies ; ( for so much i suppose , that phrase , a thorn in the flesh will unavoidably imply , ( though it still leave us at uncertainties ) what the temptation was in particular . ) here satan tempts at a disadvantage and contrary to this rule ; but then we must know , that he was not the master of his own game ; god expressly ordering such a temptation as was disagreeing with the apostles disposition , that it might the less prevail or hazard him , and yet be more available to keep him low , lest he should be exalted above measure , which was god's design in the matter . secondly , sometimes our temper alters : as the tempers of our bodies in a sickness may in a fit be so changed , that they may desire at that time what they could not endure at another . a special occasion or concurrence of circumstances may alter for the time our constitution , and so an unusual temptation may at that time agree with this design . thirdly , sometime by one temptation satan intends but to lay the foundation of another , and then of purpose he begins with a strange suggestion , either to keep us at the gaze while he covertly doth something else against us , or to move us to a contrary extream by an over-hasty rashness . fourthly , sometime he tempts when his main design is only to trouble and disquiet us , and in such cases the most unnatural temptations backed with a violent impetuousness do his work the best . satan's next work is the proposal of the temptation : in the two former he provided materials and laid the trains , in this he gives fire , by propounding his design ; and this also he doth with caution , these several ways . first , he makes the object speak for him , and in many he is scarce put to any further trouble ; the object before them speaks satan's mind , and gains their consent immediatly , yet is there no small cunning used in fitting the object and occasion , and bringing things about to answer the very nick of time which he takes to be advantageous for him . secondly , sometime he appoints a proxy to speak for him ; not that he is shame-faced in temptation , and not always at leisure for his own work , but this way he insinuates himself the more dangerously into our affections , and with less suspicion using our friends , relations or intimate acquaintance to interceed for a wicked design . he did not speak himself to eve , but chose a serpent ; he thought eve would sooner prevail upon adam than the serpent could . he tempted job by the tongue of his wife , as if he had hoped , that what so near a relation had counselled , would easily be hearkened to . he tempted christ to avoid suffering by peter , under a pretence of highest love and care , master , spare thy self ; yet our saviour forbears not to note satan's temptation closely twisted with peter's kindness . at this rate are we often tempted where we little suspect danger . thirdly , if he finds the two first ways unhopeful or unsutable , then he injects the motion , and so plainly speaks to us inwardly himself , do this act , take this advantage for pleasure or profit , &c. he thought it not enough to tempt judas by the object of gain , but he brake his mind in direct terms , and put it into his heart , joh. . . he did the like to ananias , whose heart he filled with a large motion for that lye , and backed it with many considerations of the necessity and expediency of it , acts . . there is no question to be made of this ; dr. goodwin gives clear proofs of it , and so do several others . when we consider , that thoughts are sometime cast upon the minds of men which are above their knowledg , and that they say and do things sometime which are far beyond any of their accomplishments and parts , and yet in the nature of it wicked , we must be forced to run so high as to charge it upon satan . saul's prophesying , sam. . . was by the influence of the evil spirit ; and this ( as junius , tirinus , and others interpret ) must of necessity be understood of such a kind of action and speaking , as the true prophets of the lord usually expressed under the influences of the blessed spirit ; for from the likeness of the action in both , must the name be borrowed . the experience that we have of inward disputings , the bandying of arguments and answers in several cases , is a proof of this beyond exception . wounded consciences express an admirable dexterity in breaking all arguments urged for their peace and establishment ; as also in framing objections against themselves , so far above the usual measure of common capacities , that we cannot ascribe it to any other than satan's private aid this way . fourthly , the motion being made ( if there be need ) he doth irritate and stir up the mind to the embracement of it : and this he doth two ways , first , by an earnestness of sollicitation ; when he urgeth the thing over and over , and gives no rest ; when he joyns with this , an importunity of begging and intreating with the repeated motion ; when he draws together and advantageously doth order a multitude of considerations to that end ; and when in all this he doth hold down the mind and thoughts , and keep them upon a contemplation of the object , motions , and reasons . thus he provoked david , chron. . . and this kind of dealing occasioned the apostle to name his temptations , and our resistance , by the name of wrestlings , in which usually there appears many endeavours , and often repeated , to throw down the antagonist . secondly , he doth irritate by a secret power and force that he hath upon our fancies and passions . when men are said to be carried and led by satan , it implyes ( in the judgment of some ) more than importunity ; and that though he cannot force the spring of the will , yet he may considerably act upon it , by pulling at the weights and plummets , that is , by moving and acting our imaginations and affections . the motion being thus made , notwithstanding all his importunity , often finds resistance : in which case he comes to the practice of a fourth rule , which is to draw away and entice the heart to consent ; as 't is expressed , jam. . . everyman is tempted , when he is drawn away and enticed . i shall avoid here the variety of the apprehensions which some declare at large about the meaning of the words , satisfying my self with this , that the apostle points at those artifices of satan by which he draws and allures the will of man to a complyance with his motions ; which when he effects in any degree , then may a man be said to be prevailed upon by the temptation . but then here is the wonder how he should so far prevail against that reason and knowledg which god hath placed in man , to fence and guard him against a thing so absurd and unreasonable as every sin is ? the solution of this knot we have in cor. . . the god of this world blinds the eyes of men , draws a curtain over this knowledg , and raiseth a darkness upon them : which darkness though we cannot fully apprehend , yet that it is a very great and strange darkness may be discovered ; ( . ) partly by considering the subject of it , man , a rational creature , in whom god hath placed a conscience , which is both a law , and witness , and judge . it cannot be supposed an easie matter to cloud or obliterate that law , to silence or pervert that witness , or to corrupt that judge ; but it will rise higher in the wonder of it , if we consider this in a godly man , one that sets god before him , and is wont to have his fear in his heart ; such a man as david was , that in so plain a case , in so high a manner , so long a time , with so little sense and apprehension of the evil and danger , satan should so quickly prevail , 't is an astonishment : neither will it be less strange if we consider ( . ) the issue and effect of this blindness : some rise up against this law of conscience , arguing it false and erronious , and making conclusions directly contrary , as deut. . . i shall have peace , though i walk on in the imaginations of my heart . i have fellowship with him , though i walk in darkness , joh. . . we will not hearken unto thee , but will certainly do whatsoever thing goeth out of our own mouth , jer. . , . in which cases , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or principles of conscience are quite overthrown . some are hardned , and as to any application of their acts to this rule , quite dead and sensless ; though they rise not up against the light , yet are they willingly ignorant , without any consideration of what they are doing ; here the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or witnessing and excusing power of conscience is idle and asleep . some though they know the law , and in some measure see their actions are sinful , yet they pass no judgment , apprehend no danger ; no man smites upon his thigh , saying , what have i done ? jer. . . nay , some are so far from this , that they presumptuously justify themselves , though they see their own blame and ruine before them , i do well to be angry , and that to the death , saith jonah , when satan had spread a darkness upon him . what shall we say of these things ? here is darkness to be felt , egyptian darkness : to explain the way of it fully is impossible for us , to do it in any tollerable way is difficult . to make some discovery herein i shall , ( . ) shew that the devil doth entice to sin , by stirring up our lust . ( . ) that by the power and prevalency of our lust , he brings on the blindness spoken of . chap. x. that satan enticeth by our lust . the several ways by which he doth it . of the power and danger of the violence of affections . the way then by which he doth entice , is by stirring up our lust . by lust , i mean those general desirings of our minds after any unlawful object , which are forbidden in the tenth commandment ; thus we read of worldly lusts , of the lusts of the flesh , of lustings to envy , and in a world , we read of divers lusts , the whole attempt and striving of corrupt nature against the spirit , being set forth by this expression , of lusting against the spirit . that satan takes advantage of our own lusts , and so plows with our heifer , turning our own weapons against our selves , is evident by the general vote of scripture . the apostle james . . tells us , that every temptation prevails only by the power and working of our own lusts : satan is the tempter , but our lusts are the advantages by which he draws and enticeth ; the corrupt principle within us , is called flesh , but the way whereby it works , either in its own proper motion , or as stirred up by the devil , is that of lust and affection ; and therefore he that would stop that issue , must look to mortify it in its affections and lusts , gal. . . we are further told by john , epist . . . that all those snares that are in the world , are only hazardous , and prevailing by our lusts . more generally the apostle peter speaks ; the whole bundle of actual sins that have ever been in the world came in at this door , the corruption that is in the world is through lust . in the stirring up our lusts , satan useth no small art and subtilty , and ordinarily he worketh by some of these following ways . first , he useth his skill to dress up an object of lust that it may be taking and alluring ; he doth not content himself with a simple proposal of the object , but doth as it were paint and varnish it , to make it seem beautiful and lovely ; besides al lthat wooing and importunity which he useth to the soul by private and unseen suggestions , he hath ( no doubt ) a care to gather together all possible concurring circumstances , by which the seeming goodness or conveniency of the object is much heightned and enlarged . we see those that have skill to work upon the humors of men , place a great part of it in the right circumstantiating a motion , and in taking the tempers and inclinations of men at a right time . and they observe , that the missing of the right season is the hazard of the design , even there where the object and inclination ordinarily are sutable . there is much in placing a picture in a right position , to give it its proper grace and lustre in the eyes of the beholders . when a man is out of humor , he nauseats his usual delights , and grows sullen to things of frequent practice . 't is likely eve was not a stranger to the tree of knowledg before the temptation , but when the serpent suggests the goodness of the fruit , the fruit it self seems more beautiful and desirable , good for food , and pleasant to the eyes . though we are not able to find out the way of satan's beautifying an object , that it may affect with more piercing and powerful delights ; yet he that shall consider , that not only prudence ( in an advantageous management of things ) adds an additional beauty to objects proposed ; but also that art by placing things in a right posture , may derive a radiancy and beam of beauty and light upon them , ( as an ordinary piece of glass , may be so posited to the sun beams , that it may reflect a sparkling light as if it were a diamond : ) he that shall consider this ( i say ) will not think it strange for the devil to use some arts of this kind for the adorning and setting off an object to the eye of our lusts . secondly , we have reason to suspect that he may have ways of deceit and imposture upon our senses . the deceits of the senses are so much noted , that some philosophers will scarce allow any credit to be given them ; not that they are always deceitful , but that they are often so , and ther●fore always suspitious . the soul hath no intelligence but by the senses : 't is then a business of easie belief , that satan may not altogether slight this advantage , but that when he sees it fit for his purpose , he may impose upon us by the deception of our eyes and ears ; we little know how oft our senses have disguised things to us . in a pleasing object , our eyes may be as a magnifying or multiplying glass . in the first temptation satan seems to have wrought both upon the object , and also upon the senses , she saw it was good for food , and pleasant ; who can question but that she saw the fruit before ? but this was another kind of sight , of more power and attraction . an instance of satan's cunning in both the forementioned particulars , we have from austin , relating the story of his friend alipius , who by the importunity of his acquaintance consented to go to the theatre , yet with a resolve , not to open his eyes , lest the sight of these spectacles should entice his heart ; but being there , the noise and sudden shouting of the multitude prevailed so far with him , that he forgot his resolution ; takes the liberty to see what occasioned the shouting , and once seeing , is now so inflamed with delight , that he shouts as the rest do , and becomes a frequenter of the theatre as others : what was there to be seen and heard he knew before , by the relation of others ; but now being present , his eyes and ears were by satan so heightned in their offices , that those bloody objects seemed pleasant , beyond all that had been reported of them , and the lust of his heart drawn out by satan's cunning disposal of the object and senses . thirdly , there is no small inticement arising from the fitness and sutableness of occasion . an occasion exactly fitted , is more than half a temptation ; this often makes a thief , an adulterer , &c. where the acts of these sins have their rise from a sudden fit of humor , ( which occasion puts them in , ) rather than from design or premeditation . cunningly contrived occasions are like the danger of a precipice ; if a man be so foolish as to take up a stand there , a small push will throw him over , though a far greater might not harm him if he were upon a level . 't is satan's cunning to draw a man within the reach of an occasion . all the resolves of alipius were not safe-guard to him when once he was brought within hearing and sight of the temptation : if he had staid at home , the hazard of satan's suggestions ( though earnest ) had not been so much as the hearing of his ears , and sight of his eyes . in cor. . . paul's fears of satan's taking advantage against the corinthians did manifestly arise from the present posture of their church affairs : for if the excommunicated person should not be received again into the church , an ordinary push of temptation might either have renewed or confirmed their contentions , or precipated them into an opinion of too much severity against an offending brother ; and that their present frame , made them more than ordinarily obnoxious to these snares , is evident from the apostle's caution inserted here in this discourse , so abruptly , that any man may observe the necessity of the matter , and the earnestness of his affections did lead his pen. the souls of men have their general discrasia's , and disaffections , as our bodies have , from a lingring distemperature of the blood and humors ; in which case , a small occasion ( like a particular error of diet , &c. in a declining body ) will easily form that inclination into particular acts of sin. fourthly , satan hath yet a further reach in his enticements , by the power which he hath upon our fancies and imaginations : that he hath such a power was discovered before . this being then supposed , how serviceable it is for his end , 't is now to be considered . our fancy is as a glass which with admirable celerity and quickness of motion , can present before us all kinds of objects ; it can in a moment run from one end of the earth to the other ; and besides this , it hath a power of creating objects , and casting them into what forms and shapes it pleaseth , all which our understanding cannot avoid the sight of . now the power of imagination is acknowledged by all to be very great , not only as working upon a melancholy and distempered spirit , ( of which authors give us large accounts ) but also upon minds more remote from such peremptory delusions ; as may be daily observed in the prejudices and prepossessions of men , who by reason of the impressions of imagination , are not ( without difficulty ) drawn over to the acknowledgment of the truth of things , and the true understanding of matters ; neither is the vnderstanding only liable to a more than ordinary heat and rapture by it , but the will is also quickned and sharpned in its desires by this means : hence is it ( as one of the fore-cited authors observes ) that fancy doth often more toward a perswasion by its insinuations , than a cogent argument , or rational demonstration . this is no less a powerful instrument in satan's hand , than commonly and frequently made use of ; who amongst us doth not find and feel him dealing with us at this weapon ? when he propounds an object to our lust , he doth not usually expose it naked under the hazard of dying out for want of prosecution , but but presently calls in our fancy to his aid , and there raiseth a theatre , on which he acts before our minds , the sin in all its ways and postures . if he put us upon revenge , or upon lusts of uncleanness , or covetousness , or ambition , we are sure ( if we prevent it not ) to have our imagination presenting these things to us , as in lively pictures and resemblances , by which our desires may be enflamed and prepared for consent . fifthly , sometime he shews his art in preparing and fitting our bodies to his designs , or in fitting temptations to our bodies , and the inclinations thereof . the soul though it be a noble being , yet is it limited by the body , and incommodated by the crazyness and indispositions thereof , so that it can no more act strenuously or evenly to its principles in a disordered body , than it can rightly manage any member of it ( in its natural motions ) where the bones are disjointed . hence , sickness or other bodily weaknesses do alter the scene , and add another kind of byass to the soul than that it had before . this satan takes notice of , and either follows his advantage of the present indisposition , or ( if he hath some special design ) endeavours to cast our body into such a disorder as may best sute his intention . asa was more easily drawn to be overseen in peevishness and rash anger in his latter days , when his body grew diseased . satan had his advantage against solomon to draw him to idolatry when old age , and uxoriousness had made him more ductile to the sollicitations of his wives ; when solomon was old , his wives turned away his heart , king. . . the devil , when he took upon him to foretel job's blaspheming god to his face , yet he attempted not the main design till he thought he had throughly prepared him for it , by the anguish and smart of a distempered body and mind ; and though he failed in the great business of his boast , yet he left us an experiment in job , that the likeliest way to prevail upon the mind in hideous and desperate temptations , is to mould the body to a sutable frame : he prevailed not against job to cause him curse god , yet he prevailed far , he cursed the day of his birth , and spake many things by the force of that distress , which he professeth himself ashamed of afterwards . the body then will be in danger ( when 't is disordered ) to give a tincture to every action , as a distempered palat communicates a bitterness to every thing it takes down . sixthly , evil company is a general preparatory to all kinds of temptation : he enticeth strongly that way . for ( . ) evil society doth insensibly dead the heart , and quench the heat of the affections to the things of god ; it hath a kind of bewitching power to eat out the fear of the lord in our hearts , and to take off the weight and power of religious duty ; it not only stops our tongues , and retards them in speaking of good things , but influenceth the very heart , and poysons it into a kind of deadness and lethargy , so that our thoughts run low , and we begin to think that severe watchfulness of thoughts , and the guard of our minds to be a needless and melancholly self-imposition . ( . ) example hath a strange insinuating force to instamp a resemblance , and to beget imitation . joseph living where his ears were frequently beaten with oaths , finds it an easie thing ( upon a feigned occasion ) to swear by the life of pharaoh . evil company is sins nursery , and satan's academy , by which he trains up those whose knowledg and hopeful beginnings had made them shy of his temptations ; and if he can prevail with men to take such companions , he will with a little labour presently bring them to any iniquity . seventhly , but his highest project in order to the enticing of men , is to engage their affections to an height and passionateness . the scripture doth distinguish betwixt the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the affections and lusts ; clearly implying , that the way to procure fixed desires and actual lustings , is to procure those passionate workings of the mind . how powerful a part of his design this is , will appear from the nature of these passions : which are , first , violent motions of the heart , the very wings and sails of the soul , and every passion in its own working doth express a violence . choler is an earnest rage ; voluptuousness is nothing less ; fear is a desperate hurry of the soul ; love strong as death ; jealousie cruel as the grave : each of them striving which should excell in violence , so that 't is a question yet undertermined which passion may challenge the superiority . secondly , their fury is dangerous and unbridled , like so many wild horses let loose , hurrying their rider which way they please : they move not upon the command of reason , but oft prevent it in their sudden rise ; neither do they take reasons advice for their course proportionable to the occasion , for often their humor , rather than the matter of the provocation , gives them spurs ; and when they have evaporated their heat , they cease , not as following the command of reason , but as weakned by their own violence . thirdly , they are not easily conquered , not only because they renew their strength and onset after a defeat , and like so many hydra's heads spring up as fast as cut off , but they are our selves , we can neither run from them , nor from the love of them . fourthly , and consequently highly advantageous in satan's design and enticement , when they are driven up to a fury and passionateness ; for besides their inward rage ( which the scripture calls burning ) by which men are pricked and goaded on without rest or ease , to make provisions for the flesh , and to enjoy or act what their unbridled violence will elad to in the execution of their desires : they carry all on before them , and engage the whole man with the highest eagerness to fulfil every lust , to go up to the highest degrees , and with an unsatiable greediness to yield themselves servants of iniquity unto iniquity . chap. xi . that lust darkens the mind . evidences thereof . the five ways by which it doth blind men. ( . ) by preventing the exercise of reason . the ways of that prevention . ( . ) secresy in tempting , satan's subtilty therein . ( . ) surprisal . ( . ) gradual intanglements . that satan doth entice us by stirring up our lust , hath been discovered ; it remains that i next speak to the second thing propounded which was , that by this power of lust he blinds and darkens our mind . that the lusts of men are the great principle upon which satan proceeds in drawing on so great a blindness , ( as we have spoken of ) i shall briefly evince from these few observations . first , from the unreasonableness and absurdity of some actions in men otherwise sufficiently rational . he that considers the acts of alexander in murthering calisthenes , for no other crime than defending the cause of the gods , and affirming that temples could not be built to a king , without provoking a deity ; and yet this so smoothed , ( if * quintus-curtius represent him right ) that he seemed to flatter alexander with an opinion of delfication after his death : whosoever ( i say ) shall consider this cruelty , will condemn alexander as blind and irrational in this matter , and yet no other cause can be assigned hereof , but that his lust after glory and honour darkned his reason . the like may be said of his killing ephestion's physician , because he died . the brutal fury of that consul , that made a slave to be eaten up with lampreys , for no other fault than the breaking of a glass , can be ascribed to nothing else but the boyling over of his passion . a sadder instance of this we have in † theodosius senior , who for an affront given to some of his officers in thessalonica , commanded the destruction of the city , and the slaughter of the citizens to the number of , without any distinction of nocent and innocent : this blind rage the historian notes , as the fruit of violent and unbridled lust in a man , otherwise just and gracious . thousands of instances of this nature might be added . but , secondly , if we consider the known and visible hazards to life and estate , and ( that which is more , ) to that part of them which is immortal ; upon all which , men do desperately adventure , upon no other ground or motive than the gratifications of their lusts : we may easily conclude that there is a strange force and power in their passions to blind and besot them ; and this notwithstanding , is the common practice of all men , where grace ( as the only eye-salve ) doth not restore the sight . the heathens in all these practices of filthiness and folly , recorded rom. . . they had so far a discovery of the danger ( if they had not imprisoned that truth and light in vnrighteousness , vers . . ) that they knew the judgment of god , that they which commit such things are worthy of death , vers . . yet notwithstanding , the vanity of their imaginations ( influenced by lust ) darkned their heart so much , that they did not only do these things ( of so great vileness and unspeakable hazard , ) but had pleasure in those that did them . thirdly , the blinding power of lust is yet more remarkable : when we see men glorying in their shame , and mounting their triumphal chariots to expose themselves a spectacle to all , in that garb of deformity which their lusts have put them in . 't is a blindness to do any act against the rules of reason , but 't is a far great blindness for men to pride themselves in them . what have the issues of most wars been , but burnings of cities , devastations of flourishing kingdoms , spilling the blood of millions , besides all the famine and other miseries that follow ; yet these actions ( that better beseem tigars , lions and savage bruits , than men of reason ) are honoured with the great triumphant names of vertue , manhood , courage , magnanimity , conquest , &c. if the power and humor of their lusts of vain-glory and revenge had not quite muffled their understandings , these things would have been called by their proper names , of murther , cruelty , robbery , &c. and the actors of such tragedies , instead of triumphal arches and acclamations of praise , would have been buried under heaps of ignominy and perpetual disgraces , as prodigies of nature , monsters of men , and haters of mankind . fourthly , but there is yet one evidence more plain and convincing . when our lusts are up , though reason offer its aids to allay the storm , yet the wisest of men ( otherwise composed and calm ) are so far from taking the advantage of its guidance , that oftentimes they trample upon it and despise it ; and as if lusts ( by some secret incantation ) had made them impenetrable , they are not capable of its light and conduct , and can make no more use of it , than a blind man can do of a candle . to this purpose , let us observe the carriage of disputants ; if men do any way publickly engage themselves in a contest of this nature , though truth can be but on the one side , yet both parties give arguments , and answer objections with equal confidence of victory , and a contempt of the reasons and strength of each others discourses : and this proves so fatal to him that maintains the mistake or untruth , that not one of a thousand hath the benefit and advantage for the finding of truth , which free and unprejudiced bystanders may have ; so true is that , omne perit judicium cum res transit in affectum , when affections are engaged , judgment is darkned . 't is a thing of common observation , that when men are discoursed into anger and heat , they presently grow absurd ; are disabled for speaking or understanding reason , and are oft hurried to such inconveniences and miscarriages , that they are ashamed of themselves ; when they cool and the fit is over , impedit ira animum , &c. to all this might be added , the power of lust in persons voluptuous , who dedicate themselves to the pleasures of the flesh . those that serve divers lusts and pleasures , their slavish estate , their base drudgery , do clearly evince that lust unmans them , and puts out their eyes . mark-antony by this means became a slave to cleopatra ; never did a poor captive strive more to obtain the good will of his lord than he to please this woman , insomuch that besotted with his lust , he seemed to want that common foresight of his danger , which the smallest measure of reason might have afforded to any , and so dallied himself into his ruine . from all these considerations and instances , it appears our lusts afford such vapours and mists , that our reason is darkned by them , or rather , they are like a dose of opium that strongly stupifies and binds up the senses . but yet it remains that the various ways by which our lusts do blind us be particularly opened , and they are five . ( . ) our lusts blind us by preventing the use and exercise of reason . ( . ) by perverting it . ( . ) by withdrawing the mind from it . ( . ) by disturbing it in its operation . and ( . ) by a desperate precipitancy . all which i shall more fully explain . first , our lusts blind us by preventing and intercepting the exercise of light and reason , and satan in this case useth these deceits . first , he endeavours so to stir up our lust , as yet to conceal his design . secresie is one of his main engines , he doth not ( in this case ) shew his weapon before he strikes ; and indeed his policy herein is great , for ( . ) by this means he takes us at unawares , secure , and unprepared for resistance . ( . ) we are often ensnared without noise , and before our consideration of things can come in to rescue us . ( . ) if he get not his whole design upon us this way , yet he oft makes an half victory ; by this means he procures an half consent , or inclination to sin before we discover that we are under a temptation ; for when the foundation of a temptation is laid unespyed , then we awaken with the sin in our hand , as sleeping men awake sometime with the word in their mouths . if any question , how can these things be ? how can he steal a temptation upon us with such secresie ? i answer , he can do it these three ways . first , he sometimes after a careless manner , and as it were by the by , drops in a suggestion into our hearts , and that without noise or importunity , giving it ( as it were this charge , ) stir not up , nor awaken him ; and then he sits by to observe the issue , and to see if the tinder will take fire of it self . thus many a motion thrown into our hearts , as it were accidently , or ever we are aware , begets a sudden flame . secondly , he sometimes fetcheth a compass , and makes a thing far different to be a preamble or introduction to his intended design . thus by objects , imployments , discourse , or company , that shew not any direct tendency to evil , doth he insensibly occasion pride , passion or lust . how slyly and secretly doth he put us upon what he intends as a further snare ? how unawares , while we think of no such thing , are we carried sometime upon the borders of sin , and into the enemies quarters ? satan in this acts like a fowler , who useth a stalking horse , as if he were upon some other imployment , when yet his design is the destruction of the bird. thirdly , another way of secresie is his raising a croud of other thoughts in the mind , and while these are mixed and confusedly floating in the understanding or fancy , then doth he thrust in among them the intended suggestion , and then suffering the rest to vanish , he by little and little singles this out as a more special object of consideration , so that we cast a sudden glance upon this , and we are often taken with it before we consider the danger . in this satan doth as souldiers , who take the advantage of a mist to make a nearer approach to their enemies , and to surprise them before discovery of the danger : this he doth with us while we are in a musing fit , or a melancholy dream . a second deceit for the preventing of a serious consideration , is sudden surprisal . in the former he endeavoured to conceal the temptation while he is at work with us , but in this he shews 〈◊〉 temptation plainly , only he sets upon us without giving of us warning of the onset ; but then he backs it with all the violent importunity he can , and by this he hinders the recollecting of our selves and the aid of reason . this course satan only takes with those whose passions are apt to be very stirring and boysterous ; or such as being his slaves and vassals are more subject to his commands . thus a sudden provocation to an angry man , gives him not time to consider , but carries him headlong . a surprise of occasion and opportunity , is frequently a conquest to those that have any earnestness of hope , desire , or revenge : surely david was taken at this advantage in the matter of bathsheba . and here we may note , that good men upon such a sudden motion , do yield ( without any blow or strugling ) to that , which at other times they could not be drawn to by many reasons . thirdly , consideration is prevented by gradual intanglements . satan so orders the matter that sin creeps on upon us as sleep , by insensible degrees : for this end sometimes he dissembles his strength and sets upon us with lower temptations , and with less force than otherwise he could : he knows we are not moved to extreams , but by steps and habits , are not confirmed , but by gradual proceedings ; to take too great strides , may sometime prevail at present , but the suddenness and greatness of the alteration begetting a strangeness on the soul , may occasion after-thoughts and recoyling : therefore he tempts first to thoughts , then to a delight in these thoughts , then to the continuation of them , then to resolve , and so on to practice . and in like manner , he tempts some to make bold with a small matter , which shall scarce come under the notion of wrong ; then to a greater , and so gradually to higher things , and thus he insensibly brings on a thievish inclination and practice . for the same end sometimes he shews his skill in the management of occasions , he imperceptibly hooks men into sin , by drawing them first to be bold with occasions ; he tells them they may sit at the ale-house , and yet not be drunk ; that they may keep familiarity , and yet not be lewd ; that they may look upon a commodity , and yet not steal : and when the occasions are by this means made familiar to them , then he puts them on a stop further , but by such slow motions , that the progress is scarce discerned till they be in the snare . chap. xii . of satan's perverting our reason . his second way of blinding . the possibility of this , and the manner of accomplishing it directly , several ways ; and indirectly , by the delights of sin , and by sophistical arguments ; with an account of them . the second way by which satan blinds us through the power of lust , is by preverting and corrupting our reason , drawing it to approve of that , which it first disapproved . that our lusts have such a power upon the understanding to make such an alteration , need not seem strange to those that shall consider , that the scripture propounding the knowledge of the highest mysteries , doth positively require ( as a necessary prerequisite to these things ) that we lay aside all filthiness and superfluity of naughtiness ( in these terms , noting the loathsom defilement of our lusts ) that so we may receive the ingrafted word ; strongly implying that our lusts have a power to elude and evade the strongest reasons , and to hinder their entertainment : which our saviour notes , to have been also the cause of the jews blindness , how can ye believe which receive honour one of another ? their lusts of honour stood in their light , and perverted their reason . but because this may seem to some almost impossible that lusts should turn our sun into darkness , i shall a little explain it . the understanding doth usually , ( if practice of sin have not put out its light ) at the first faithfully represent to our mind the nature , of good and evil in matters of temptation and duty ; yet its power in this case is only directive and suasive to the will , not absolutely imparative ; the will must follow the understandings dictate , but is not under any necessity of following its first advice ; 't is the ultimum dictamen , the last dictate that it is engaged to follow : however the will ( in the case last mentioned ) be dependant upon the understanding , yet the vnderstanding doth also quoad exercitium , depend upon the will , and as to the act of consideration , is under its command ; so that after the understanding hath faithfully represented the evil of a sin , the will can command it to another consideration , and force it to new thoughts and consultations about it ; in which case , the will doth prompt the understanding , tells it what verdict it would have it to bring in , and so doth really sollicite and beg for a complyance . the understanding is ductile and capable of being brib'd , and therefore suffers its right eye to be put out by the will , and as a false witness or a partial judge gives sentence as the will would have it ; and thus ( as one observes ) the understanding and will , are like simeon and levi , brethren in evil , mutually complying with , and gratifying each other . the possibility of lusts perverting our understanding being discovered , the way and manner how lust doth thus corrupt it , is needful to be opened . lust exerciseth this power under the management of satan , directly and indirectly . first , our reason is directly perverted , when it is so far wrought upon as to call that good , which is indeed plainly and apparently evil. so great a corruption is not common and ordinary , neither can the heart of man be easily drawn to go so paipably against clear light and evidence : 't is therefore only in some cases , and in some persons , either of weaker faculties , or of extraordinarily debauched principles that satan can work up lust to give so great a darkness : however 't is evident that satan useth these deceits in this thing . first , he strives ( where the matter will bear it ) to put the name of vertue or good upon actions and things that are not so . this temptation doth most appear in those things that are of a doubtful and disputable nature , or in those actions which in their appearance or pretensions may seem to be vertuous . whatever sin is capable of any paint or varnish , that he takes the advantage of . saul's sacrificing was a great iniquity , and yet the pretence of the general goodness of the action ( being in it self commanded ) and the supposed necessity of saul's doing it , because samuel came not , were considerations upon which his understanding warranted to him that undertaking . paul's persecution , ( though a real gratification of his envious lustings ) by his blinded understanding was judged duty : what more common than for worldly-mindedness and covetousness , to be called a faithful and dutiful care for the provision of our families ? lukewarmness is often justified under the notion of moderation and prudence ; and any thing that can but pretend any kindred to , or resemblance of good , our lusts presently prevail for an approbation and vindication of it . secondly , satan useth the advantage of extreams , for the corrupting of our understandings . to this purpose he doth all he can to make such an extream odious and displeasing , that so we may run upon the contrary , as matter of duty . many there are whose heads are so weak , that if they see the danger of one extream , they never think themselves in safety till they fly to a contrary excess , and then they think the extream they embrace needs no other justification , than the apparent evil of what they have avoided . satan knowing this , like the lapwing , makes the greatest noise when he is furthest from his nest , and in much seeming earnestness , tempts us to something that is most cross to our temper or present inclination ; or endeavours to render something so to us , not with any hopes to prevail with us there , but to make us run as far from it as we can into another snare , and also to make us believe that we have done well and avoided a temptation , when indeed we have but exchanged it . thirdly , he directly blinds our understandings in sinful practices , by engaging us to corrupt opinions which lead to wicked or careless courses . satan with great ease can put men upon sin , when once he hath prevailed with them to receive an error , which directly leads to it . corrupt principles do naturally corrupt practices , and both these may be observed to meet in those deluded ones , whom the scripture mentions , that denyed the only lord god , and jesus christ , turning also the grace of god into lasciviousness ; false-teachers that brought in damnable heresies , counted it pleasure to riot , had eyes full of adultery , and could not cease from sin. with what confidence and security will sin be practised when an opinion signs a warrant , and pleads a justification for it ? fourthly , in actions , whose goodness or badness is principally discoverable by the ends upon which they are undertaken , 't is no great difficulty for satan , to impose upon men a belief that they act by ends and respects , which do not indeed move them at all ; and in this case men are so blinded , that they do not , or will not know or acknowledge they do evil ; the matter of the action being warrantable , and the end being out of the reach of common discovery , they readily believe the best of themselves ; and looking more at the warrantableness of the nature of the act in the general , than at their grounds and intentions , they think not that they do evil . this was a fault which christ observed in the disciples when they called for fire from heaven upon the samaritans : the thing it self elias had done before , and christ might have done it then , but they wanted the spirit of elias ; and therefore christ rejects their motion as unlawful in them , who considered not that a spirit of passion and revenge did altogether influence them , and instead of shewing a just displeasure against the samaritans , he shews that satan had blinded them by their lust , and that the thing they urged was so far from being good , that it was apparently evil , in that they were acted by another spirit than they imagin'd . this way of deceit is very common . how often may we observe christians pretending conscientious dissatisfactions about the actions of others , when the private spring that animates them is some secret grudge that lyes at the bottom ; and yet because the thing wherein they are dissatisfied may truly deserve blame , they are not apt to condemn themselves but think they do well . secondly , lusts also pervert our reason and knowledg indirectly : and this is , when we are not so far blinded , as to believe the thing unto which we are tempted , to be good absolutely ; yet notwithstanding , we are perswaded of some considerable goodness in it , and such as may for the present be embraced . for this purpose satan hath ready these two engines : first , he sets before us the pleasures , profits and other delights of sin : these he heightens with all his art and skill , that he may fix in our minds this conclusion , that however it be forbidden ; yet it would conduce much to our satisfaction or advantage if it were practised ; and here he promiseth such golden ends and fruits of sin , as indeed it can never lead unto , inviting us in the words of the harlot , i have decked my bed with coverings of tapestry , with carved works , with fine linnen of egypt . i have perfumed it with myrrhe , aloes and cinnamon . come , let us take our fill of these delights . thus he set upon eve , taste this fruit , and ye shall be as gods. thus he attempted christ himself , all these will i give thee , proffering the kingdoms of the world , and the glory of them . the pleasures of sin are satans great bait , and these strongly invite and stir up our lusts ; yet because the fear of the danger may stick in the heart , 't is pleasant , but o i dare not , saith the sinner , i fear the hazard or the evil that may fellow : therefore satan hath his other engine at hand to blind us , and to carry our minds from such considerations , and that is , secondly , his sophistical arguments , by which the danger may be lessened ; of these his quiver is full . as , first , he urgeth that the sin tempted to is little . but a little one , 't is not ( saith he ) so great a matter as you make it , there are other sins far greater , and these also practised by men that profess as much as you . thus he would shame us ( as it were ) out of our fear , by calling it severity , nicenss , or an unnecessary preciseness . if this prevail not , secondly , he hath then another argument . oh ( saith he ) be it so , that it is a little more than ordinary , yet it is but once ; taste or try it , you need not engage your selves to frequent practice ; you may retreat at pleasure . but if the fear of the danger prevail against this , then , thirdly , he labours to put us under a kind of necessity of sinning , and this he pleads as a justification of the evil . 't is not altogether right , but you cannot well avoid it . this plea of necessity is large , occasion , example , command of others , strength of inclination , custom , and what not , are pleaded by him in this case ; some particularly reckon them up : and rather than some men will acknowledg the evil , they will blame gods decree , as if they were necessitated by it , or his providence , as adam , the woman that thou gavest me , she gave me of the tree : david's bloody resolve against the house of nabal seems to be justified by him , from nabal's great ingratitude , in vain have i kept all that this fellow hath in the wilderness , &c. and as one engaged by a necessity of repaying such wrongs and affronts , doth he determine to cut them off . aaron ( when he was taxed by moses about the golden calf ) excuseth the matter by a pretended necessity of doing what he did upon the violent importunity of such an heady people ; and that when moses was not to be found , thou knewest the people , that they are set on mischief . this that he urged to moses , satan no doubt had urged to him , and he had acquiesced in it , as something that he thought would excuse , or at least mitigate the offence . yet if the sinner break through this snare , fourthly , he comes on with a softer plea of infirmity ; and endeavours to perswade men that they may yield under pretence of being forced , and that their strivings and reluctancies will lessen the evil to an apparent sin of infirmity ; and thus he bespeaks them , have not gods children infirmities ? they sin , though with reluctancy , and doest not thou resist ? doth not the fear that is in thy heart shew an unwillingness ; mayest thou not plead , the evil that i would not do , that do i ? if thou yield , will not god account it a rape upon thine integrity ? if this arrow stick not , fifthly , then he extenuates the offence , by propounding some smaller good or convenience that may follow that evil . and this , though it be a way of arguing , directly contrary to that rule , do not evil that good may come , yet it oft proves too successful ; and 't is like that common stratagem of war when by the proposal of a small booty in view , the enemies are drawn out of their hold into a fore-contrived danger . thus satan pleads , this one act of sin may put you into a capacity of honouring god the more . some have admitted advancements and dignities against conscience , upon no better ground , but that they might keep out knaves , and that they might be in a condition to be helpful to good men. surely the devil prevailed with lot by this weapon , when he offered the prostitution of his daughters to the lusts of the sodomites , that the strangers ( as he thought them ) might be preserved ; by this evil ( thinks he ) a greater may be avoided . herod's conscience could not at first consent to the cutting off the head of john baptist , but when satan suggests the obligation of his oath , he concludes , that in the killing of john he should escape the violation of the oath ; thus a pretended good to come , becomes a pander to a present certain iniquity . now if after all these arguings the conscience carrieth an apprehension of danger , then sixthly , he plainly disputeth the possibility of the escape of danger , though the sin be committed . all the insinuations of pleasure and advantage by which eve was tempted , could not at first blot out her fears of the conscquence of that trangression , it did stick in her mind still , lest we die ; then satan plainly denyeth the danger she feared , ye shall not surely die , the threatning ( saith he ) it may be was but for trial , or without a strict and positive purpose in god to execute it , there is no certainty that god was in good earnest when he spake so . the devil usually urgeth the mercy of god , the merits of christ , his promises of pardon , the infirmities of the saints , their sins , and repentances , &c. from all these drawing this conclusion , that we may venture upon the temptation without any apparent hazard . 't is but repenting ( saith he ) and that is an easie work to a gracious soul , god is ready to be reconciled , even to a prodigal son ; he is not so cruel as to cast away any for a small matter , he that waits to be gracious will not ly at catch for opportunities and occasions to destroy us , he that delights not in the death of a sinner will not delight to take strict exceptions against every failing . if satan can prevail with us to extenuate the sin , to slight the hazard , or any way to lessen it upon any of the forementioned accounts ; then having possessed us before with high apprehensions of delights and satisfactions in the sin , he quickly perswades to accept the motion , as having a conveniency and advantage in it not to be despised : and thus doth he indirectly pervert our reason , which is the second way by which he blinds us , through the working of our lust . chap. xiii . of satan's diverting our reason , being the third way of blinding men. his policies for diverting our thoughts . his attempts to that purpose in a more direct manner ; with the degrees of that procedure . of disturbing or distracting our reason , which is satan's fourth way of blinding men. his deceits therein . of precipitancy , satan's fifth way of blinding men. several deceits to bring men to that . thirdly , satan blinds the sons of men by diverting and withdrawing their reason , and taking it off from the pursuit of its discovery or apprehensions . for sometime it cannot be induced to go so contrary to its light , as to call evil good , either directly or indirectly : then is satan put to a new piece of policy ; and if the frame of the heart and the matter of the temptation suit his design , he endeavours to turn the stream of our thoughts either wholly another way , or to still them by turning them into a dead sea , or by some trick to beguile the understanding with some new dress of the temptation . so that we may observe in satan a threefold policy in a subserviency to this design : for , first , satan sometime ceaseth his pursuit and lets the matter fall , and thinks it better to change the temptation than to continue a sollicitation at so great a disadvantage . when he tempted christ and could not prevail , he departed for a season with a purpose to return at some fitter time , which christ himself was in expectation of , knowing it to be his manner to ly in wait for advantages , and accordingly when his suffering drew nigh , which ( as he speaks to the jews , ) was their hour and power of darkness , he foretold his return upon him , now the prince of this world cometh : however , this attempt of his against the lord jesus prevailed not , yet he shewed his art and skill in the suspending of his temptation to a more sutable time . and the success of this against us is sadly remarkable , for however we resist , and at present stand out , yet his solicitations are often like leaven , which while 't is hid in our thoughts , doth not a little ferment and change them , so that at his return , he often finds our lusts prepared to raise greater clouds upon our mind . many there are that resist strongly at present that which they easily slide into , when satan hath given them time to breath ; that say i will not , and yet do it afterwards . secondly , he sometimes withdraws their considerations , by huffing them up with a confidence that they are above the temptation : as a conquest in a small skirmish , begetting an opinion of victory , makes way for a total overthrow over a careless and secure army . we are too apt to triumph over temptations , because we give the first on-set with courage and resolution . christ forewarned peter of his denyal , he stoutly de●ies it , and not improving this advertisement to fear and watchfulness , satan who then was upon a design to sift him , took him at that advantage of security , and by a contemptible instrument overthrew him . thus while we grow strong in our apprehensions by a denyal of a sin , and undervalue it as below us , our confidence makes us careless , and this lets in our ruine . thirdly , if these ways of policy fail him , he seemingly complies with us , and is content we judge the matter sinful , but then he proffers his service to bring us off by distinctions ; and here the sophister useth his skill to further our understanding in framing excuses , coyning evasions , and so doth out-shoot us in our own bow. the corinthians had learned to distinguish betwixt eating of meat in an idols temple in honour to the idol , and as a common feast in civility and respect to their friends that invited them : this presently withdrew their consideration , and so quieted them in that course , that the apostle was forced to discover the fallacy of it . the israelites cursed him that gave a wife to any of the tribe of benjamin : but when they turned to them in compassion , they satisfied themselves with this poor distinction , that they would not give them wives , but were willing to suffer them to take them . 't is a common snare in matters of promise , or oath , where conscience is startled at a direct violation thereof , by some pitiful salvo , or silly evasion , to blind the eyes ; and when they dare not break the hedge , to leap over it by the help of a broken reed . but i must here further observe , that satan doth sometimes set aside these deceits aforementioned , and trys his strength for the withdrawing of our consideration from the danger of sin , in a more plain and direct manner , that is , by continuing the prospect of the sweets and pleasures of sin under our eye , and withal , urging us by repeated sollicitations to cast the thoughts of the danger behind our back : in which he so far prevails sometimes , that men are charged with a deep forgetfulness of god , his law , and of themselves , yet usually it ariseth to this by degrees : as first , when a temptation is before us , and our conscience relucts it , if there be any inclination to recede from a conviction , the motion is resisted with a secret regret and sorrow . as the young man was said to go away sorrowful , when christ propounded such terms for eternal life as he was not willing to hear of : so do we , our heart is divided betwixt judgment and affection , and we begin to wish that it might be lawful to commit such a sin , or that there were no danger in it ; nay , often our wishes contradict our prayers , and while we desire to be delivered from the temptation , our private wishes beg a denyal to those supplications . secondly , if we come thus far , we usually proceed to the next step , which is , to give a dismission to those thoughts that oppose the sin : we say to them , as felix to paul , go thy way for this time , and when i have a convenient opportunity i will send for thee . thirdly , if a plain dismission serve not to repel these thoughts , we begin to imprison the truth in vnrighteousness , and by a more peremptory refusal to stifle it , and to keep it under , and become at last willingly ignorant . fourthly , by this means at last the heart grows sottish and forgetful : the heart is taken away , as the prophet speaks , and then do these thoughts of conviction and warning at present perish together . this withdrawing of our consideration is satan's third way of blinding us . follows next the fourth way by which our lust prevails in satan's hand to blind knowledg , and that is by distracting and disturbing it in its work . this piece of subtilty satan the rather useth , because 't is attended with a double advantage , and like a two-edged sword will cut either way . for ( . ) a confusion and distraction in the understanding , will hinder the even and clear apprehensions of things , so that those principles of knowledg cannot reach so deep , nor be so firm and full in their application : for as the senses , if any way distracted or hindred , though never so intent , must needs suffer prejudice in their operations ; a thick air or mist not only hinders the sight of the eye , but also conduceth to a misrepresentation of objects : thus is the understanding hindred by confusion . but ( . ) if this succeed not , yet by this he hinders the peace and comfort of god's children : 't is a trouble to be haunted with evil thoughts . to work this distraction . first , satan useth a clamorous importunity , and doth so follow us with suggestions , that what way soever we turn they follow us ; we can think nothing else , or hear nothing else , they are ever before us . secondly , he worketh this disturbance in our thoughts by levying a legion of temptations against us ; many at once , and of several kinds , from within , from without , on every side , he gathers all from the dan to the bersheba of his empire to oppress us with a multitude ; so that while our thoughts are divided about many things , they are less fixed and observant in any particular . thirdly , he sometimes endeavours to weary us out with long sollicitations . as those that besiege a city , when they cannot storm , endeavour to waste their strength and provisions by a long siege : his design in this is to come upon us ( as ahitophel counselled absolom ) when we are weary and weak-handed by watching and long resistance . fourthly , but his chief design is to take the advantage of any trouble inward or outward , and by the help of this he dangerously discomposeth and distracts our counsels and resolves . if any have a spirit distemper'd , only under the apprehensions of wrath , 't is easie for him to confound and amaze such , that they shall scarce know what they do , or what they think . the like advantage he hath from outward afflictions , and these opportunities he the rather takes , for these reasons . first , usually inward or outward troubles leaves some stamp of murmuring and fullenness upon our hearts , and of themselves distemper our spirits with a sad inclination , to speak in our haste , or to act unadvisedly . job's affliction imbittered his spirit , and satan misseth not the advantage ; then he comes upon him with temptations , and prevailed so far , that he spake many things in his anguish , of which he was ashamed afterward , and hides his face for it ; once have i spoken , but i will not answer : yea , twice , but i will proceed no further . secondly , by reason of our burthen we are l●ss weildy , and more unapt to make any resistance . god himself expresseth the condition of such , under the similitude of those that are great with young , who because they cannot be driven fast , he gently leads them : but satan knows a small matter will discompose them , and herein he deals with us , as simeon and levi dealt with the sechemites who set upon them when they were sore by circumcision . thirldly , troubles of themselves occasion confusion , multitudes of thoughts , distractions and inadvertencies . if men see a hazard before them they are presently at their wits end , they are puzled , they know not what to do , thoughts are divided , now resolving this , then presently changing to a contrary purpose . 't is seldom but as in a multitude of words there is much folly , so in a distraction of thoughts there are many miscarriages , and satan with a little labour can improve them to more ; here he works unseen , in these troubled waters he loves to angle , because his baits are not discerned . fifthly , our considerations and reasonings against sin are hindred by a bold forward precipitancy . when men are hasted and pressed to the committing of sin , and like the deaf addar stop their ears against the voice of the charmer : in this case the rebellious will is like a furious horse , that takes the bridle in his teeth , and instead of submitting to the government of his rider , he carries him violently whither he would not . thus do men rush into sin as the horse into the battel . the devices by which satan doth forward this , we may observe to be these among others . first , he endeavours to affright men into an hopelesness of prevailing against him , and so intimidates men that they throw down their weapons , and yield up themselves to the temptation ; they conclude there is no hope by all their resistance to stand it out against him , and then they are easily perswaded to comply with him . to help this forward , satan useth the policy of souldiers , who usually boast high of their strength and resolutions , that the hearts and courage of their adversaries failing , the victory may fall to them without stroke . the devil expresseth a disdain and scorn of our weak opposition , as goliah did of david , am i a dog , that thou comest to me with staves ? doest thou think to stand it out against me ? 't is in vain to buckle on thine armour , and therefore better were it to save the trouble of striving than to fight to no purpose . with such like arguings as these , are men sometimes prevailed with to throw down their weapons , and to over-run their reason through fear and hopelesness . secondly , sometimes he is more subtile , and by threaping men down , that they have consented already , he puts them upon desperate adventures of going forward . this is usually where satan hath used many sollicitations before , after our hearts have been urged strongly with a temptation ; when he sees he cannot win us over to him , then he triumphs and boasts we are conquered already , and that our thoughts could not have dwelt so long upon such a subject , but that we had a liking to it , and thence would perswade us to go on and enjoy the fulness of that delight which we have already stoln privately , over shooes , over boots . now though his arguings here be very weak , ( for though it be granted , that by the stay of the temptation on our thoughts he hath a little entangled us , it cannot hence be inferred that it is our wisdom to entangle our selves further , ) yet are many overcome herewith , and give up themselves as already conquered , and so give a stop to any further consideration . thirdly , when men will not be trapanned into the snare by the former delusions , he attempts to work them up to a sudden and hasty resolve of sinning ; he prepares all the materials of the sin , puts every thing in order , and then carries us ( as he did christ ) into the mountain , to give us a prospect of their beauty and glory : all these ( saith he ) will i give thee ; do but consent , and all are thine . now , albeit there are arguments at hand , and serious considerations to deter us from practice , yet how are all laid aside by a quick resolve ? satan urgeth us by violent hurry , ( as christ said to judas ) what thou hast to do , do it quickly ; the soul perswaded with this puts on a sudden boldness and resolution , and when reason doth offer to interpose , it holds fast the door , because the sound of its masters feet is behind it ; doth it not say to it self , come , we will not consider , let us do it quickly before these lively considerations come in to hinder us ; 't is loth to be restrained , and conceiteth , that if it can be done before conscience awaken and make a noise , all is well ; as if sin ceased to be sinful , because we by a violent haste endeavoured to prevent the admonition of conscience . thus they enjoy their sin ( as the israelites eat their passover ) in haste , and with their staves in their hands . fourthly , when opportunities and occasions will well suit it , he takes the advantages of a passionate and sullen humor , and by this means he turns us clearly out of our byass : reason is trampled under-foot , and passion quite over-runs it . at this disadvantage the devil takes jonah , and hardens him to a strange resolve of quarrelling god , and justifying himself in that insolency . the humor that satan wrought upon , was his fretful sullenness raised up to a great height by the disappointment of his expectation , and this makes him break out into a cholerick resolution , i do well to be angry . had he been composed in his spirit , had his mind been calm and sedate , the devil ( surely ) could not by any arguments have drawn him up to it ; but when the spirit is in a rage , a little matter will bind reason in chains , and push a man upon a desperate carelesness of any danger that may follow ; sutable to that expression of job , chap. . . let me alone that i may speak , and let come on me what will. fifthly , all these are but small in comparison of those deliberate determinations which are to be found with most sinners , who are therefore said to sin with an high hand , presumptuously , wilfully , against conscience , against knowledg , and this ordinarily to be found only among those whom a custom of sin hath hardned and confirmed into a boldness of a wicked way and course . when the spirits of men are thus harnessed and prepared , satan can at pleasure almost form them into a deliberate resolve , to cast the commandment behind their back , and to refuse to hearken . when any temptation is offered them , if god say , ask for the old paths , and walk therein , ( as jer. . . ) they will readily answer , we will not walk therein : if god say , hearken to the sound of the trumpet : they will reply , we will not hearken . when the people by a course of sinning had made themselves like the wild ass used to the wilderness , then did they peremptorily set up their will against all the reason and consideration that could come in to deter them , though they were told the inconveniences , ( jer. . . ) that this did unshoo their foot , and afflicted them with thirst and want , yet was the advice slighted , there is no hope ( said they , ) there is no expectation that we will take any notice of these pleadings , for we have fixed our resolve , we have loved strangers , and after them will we go . so jer. . . as for the word that thou hast spoken unto us in the name of the lord , we will not hearken unto thee , but we will certainly do whatsoever thing goeth out of our own mouth . a plain and full resolve of will dischargeth all the powers of reason , and commands it silence . and that this is most ordinary among men , may appear by these frequent expressions of scripture , wherein god lays the blame of all that madness which their lives bring forth upon their will , ye would not obey , ye will not come to me ; their heart is set to do evil , &c. it may indeed seem strange that satan should proceed so far with the generality of men , and that they should do that that should seem so inconsistent with those principles which they retain , and the light which must result from thence : but we must remember , that these wills and shalls of wicked men , are for the most part god's interpretation of their acts and carriage , which speaks as much , though it may be their minds and hearts do not so formally mould up their thoughts into such open and brazen-fac'd assertions . and yet we ought also further to consider , that when the spirit of god chargeth man with wilfulness , there is surely more of a formal wilfulness in the heart of man than lyeth open to our view . and this will be less strange to us when we call to mind , sixthly , that through the working of satan the minds of men are darkned , and the light thereof put out by the prevalency of atheistical principles . something of atheism is by most divines concluded to be in every sin , and according to the height of it in its various degrees , is reason and consideration overturned : there are , it may be , few that are professed atheists in opinion , and dogmatically so , but all wicked men are so in practice ; though they profess god , yet the fool saith in his heart , there is no god , and in their works they deny him . this is a principle that directly strikes at the root : for if there be no god , no hell or punishment , who will be scared from taking his delight in sin by any such consideration ? the devil therefore strives to instil this poyson with his temptation . when he enticed eve by secret insinuations , he first questions the truth of the threatning , and then proceeds to an open denyal of it , ye shall not surely die ; and 't is plain , she was induced to the sin upon a secret disbelief of the danger ; she reckons up the advantages , good for food , pleasant to the eye , to be desired to make one wise ; wherein 't is evident she believed what satan had affirmed , that they should be as god , and then it was not to be feared that they should die . this kind of atheism is common ; men may not disbelieve a godhead , nay they may believe there is a god , and yet question the truth of his threatnings . those conceits that men have of god , whereby they mould and frame him in their fancies , sutable to their humors ( which is a thinking that he is such an one as our selves ) are streams and vapours from this pit , and the hearts of the sons of men are desperately set within them to do evil , upon these grounds ; much more when they arise so high as in som who say , doth god know ? is there knowledg in the most high ? if men give way to this , what reason can be imagined to stand before them ? all the comminations of scripture are derided as so many theological scare-crows , and undervalued as so many pitiful contrivances to keep men in awe . chap. xiv . of satan's maintaining his possession . his first engine for that purpose , is his finishing of sin , in its reiteration and aggravation . his policies herein . having explained the five ways by which satan through the power of lust causeth blindness of mind in tempting to sin , i shall next lay open satan's devices for the keeping and maintaining his possession , which are these : first , he endeavours ( after he hath prevailed with any man to commit an iniquity ) to finish sin , jam. . . after 't is conceived and brought forth , then 't is finished ; which notes its growth and increase . this compriseth these two things , its reiteration , and its aggravation . first , its reiteration , is when by frequent acts it is strengthned , and confirmed into an habit . there are various steps by which men ascend into the seat of the scornful , nemo repent● turpissimus , 't is not one act that doth denominate men wise to do evil . in psal . . david shews there are gradations and degrees of sin , some walk in the counsel of the vngodly ; some by progress and continuance of sin stand in the way of sinners ; some by a hardness of heart and fixedness in wicked purposes , sit in the seat of the scornful . to this height doth he labour to bring his proselytes , yet he further designs , secondly , that sin may have its utmost accomplishments in all the aggravations whereof it may be capable . he strives to put men upon such a course of sinning as may be most scandalous to the gospel , most ensnaring and offensive to others , most hardning and desperate to our selves , most offensive and provoking to god ; in this he imitates the counsel of ahitophel to absalom , when he advised him to go in unto his fathers concubines in the sight of all israel , that so the breach betwixt him and his father might be widned to an impossibility of reconciliation . thus he labours that sinners should act at such a rate of open defiance against heaven , as if they resolved to ly down in their iniquity , and were purposed never to think of returning and making up their peace with god. that sin may be finished in both these respects , he useth these policies ; first , after sin is once committed , he renews his motions and sollicitations to act it again , and then again , and so onward till they be perfect and habituated to it . in this case he acts over again the former method by which he first ensnared them , only with such alterations as the present case doth necessitate him unto ; before he urged for the committing of it but once , ( how little is he to be trusted in these promises , ) now he urgeth them by the very act they have already done , is it not a pleasant or profitable sin to thy very experience ? hast thou not tasted and seen ? hast thou not already consented ? taste and try again , and yet further , withdraw not thy hand . a little temptation served before , but a less serves now ; for by yielding to the first temptation , our hearts are secretly enclined to the sin , and we carry a greater affection to it than before : for this is the stain and defilement of sin , that when once committed , it leaves impressions of delight and love behind , which are still the more augmented by a further progress and frequent commission , till at last by a strong power of fascination it bewitches men that they cannot forbear ; all the entreaties of friends , all their own promises , all their resolves and purposes , though never so strong and serious ( except god strike in to rescue by an omnipotent hand ) can no more restrain them than fetters of straw can hold a giant . god himself owns it as a natural impossibility , can the ethiopian change his skin ? no more can ye do good ; and the reason of that impossibility is from hence , that they are accustomed to do evil . such strong and powerful inclinations to the same sin again are begot in us by a sin already committed , that sometime one act of sin fills some men with as vehement and passionate desires for a further enjoyment , as custom and continuance doth others . austin reports that alipius when once he gave way to the temptation of beholding the gladiators , was bewitched with such a delight , that he not only desired to come again with others , but also before others . neither is it any great wonder it should be so , when ( besides the inclinations that are begot in us by any act of sin ro recommit it ) sin puts us out of god's protection , debilitates and weakens our graces , strengthens satan's arm , and often procures him further power and commission against us . secondly , satan endeavours to make one sin an engagement to another , and to force men to draw iniquity with cords of vanity . agur notes a concatenation in sins , lest i steal and take the name of god in vain . adam sinning in the forbidden fruit , and proclaimed guilty by his conscience , runs into another sin for the excuse of the former , the woman that thou gavest me , &c. david affords a sad instance of this , the sin with bathsheba being committed , and she with child upon it , david to hide the shame of his offence ( ) hypocritically pretends great kindness to vriah . ( . ) when that served not , next he makes him drunk , and it may be he involved many others in that sin as accessories . ( . ) when this course failed , his heart conceives a purpose and resolution to murther him . ( . ) he cruelly makes him the messenger of his own destruction . ( . ) he engageth joab in it . ( . ) and the death of many of his souldiers . ( . ) by this puts the whole army upon an hazard . ( . ) excuseth the bloody contrivance , by providence . ( . ) in all using still the height of dissimulation . satan knows how natural it is for men to hide the shame of their iniquity , and accordingly provides occasions , and provocations to drive them on to a kind of necessity . thirdly , by a perverse representation of the state of godly and wicked men , he draws on sin to an higher compleatment . how often doth he set before us the misery , affliction , contempt , crosses , and sadnesses of the one , and the jollity , delights , plenty , peace , honours , and power of the other ? it was a temptation that had almost brought david to an atheistical resolve against all religious duty , and that which he observed had prevailed altogether with many professors , psal . . when they observed they were not in trouble like other men , and that their mouth and tongue had been insolent against god , without any rebuke or check from him ; when in the mean time , the godly were plagued all the day , and chastned every morning : some ( that were in profession , or estimation at least , god's people ) returned to take up these thoughts , and to resolve upon such practices , vers . . as if god who sets all these with so much silence , must be supposed knowingly to give some countenance to such actions . this indeed ( when 't is prosecuted upon our hearts in its full strength with those ugly surmises , jealousies , and misapprehensions that are wont to accompany it ) is a sad step to a desperate neglect of duty and a carelesness in sinning , in that it insensibly introduceth atheistical impressions upon the hearts of men , and such are apt to catch hold , even upon good men , who are but too ready to say , as david , i have cleansed my hands in vain . fourthly , satan hath yet another piece of policy for the multiplication and aggravation of sin , which is the enmity and opposition of the law. of this the apostle paul sadly complains from his own experience , rom. . . sin taking occasion by the commandment , wrought in me all manner of concupiscence . what he laments is this , that such is the perversness of our natures , that the law instead of restraining us doth the more enrage us , so that accidentally the law doth multiply sin : for when the restraint of the law is before us , lust burns not only more inwardly , but when it cannot be kept in and smothered , then it breaks out with greater violence , let us break their bonds asunder , &c. when the law condemns our lusts , they grow surly and desperate , let us eat and drink , for to morrow we die , &c. if any wonder that the law ( which was given of purpose to repress sin , and which is of so great use in its authority to kill it in us , and to hinder temptations , ) should thus be used by satan to encrease and enrage it , they may consider that 't is but still an accidental occasion , and not a cause , and sin takes this occasion without any fault of the law. satan to this end † watcheth the time when our hearts are most earnestly set upon our lusts , when our desires are most highly engaged , and then by a subtile art so opposeth the law ( letting in it's contradictions in way and measure sutable ) that our hearts conceive a grudge at restraint , which together with its earnestness to satisfy the flesh , ariseth up to a furious madness , and violent striving to maintain a liberty and freedom to do according to the desires of their heart ; whereas this same law , if it be applyed to the heart when 't is more cooled and not so highly engaged upon a design of lust , will break , terrify , and restrain the heart , and put such a damp upon temptations that they shall not be able to stand before it . so great a difference is there in the various seasons of the application of this law ; in which art , for the enflaming of the heart to iniquity , satan shews a wonderful dexterity . chap. xv. of satan's keeping all in quiet , which is his second engine for keeping his possession , and for that purpose his keeping us from going to the light by several subtilties ; also of making us rise up against the light , and by what wayes he doth that . satan's next engine , for the maintaining his possession , is to keep all in quiet : which our saviour notes , luk. . . when a strong man armed keepeth his palace , his goods are in peace . he urgeth this against those that objected to him , that he cast out devils by belzebub , which calumny he confuteth , by shewing the inconsistency of that , with satan's principles and design ; it being a thing sufficiently known and universally practised , that no man will disturb or dispute against his own peaceable possession ; neither can it be supposed satan will do it , because he acts by this common rule of keeping down and hindring any thing that may disquiet breach of peace , is hazardous to a possession ; an uneasie government occasions mutinies and revolts of subjects : yet we might think that ( the wages of sin , the light and power of conscience considered , ) it were no easie task for the devil to rule his slaves with so much quiet as 't is observed he doth ; his skill in this particular , and the way of managing his interest for such an end , we may clearly see , in jo. . . every one that doth evil , hateth the light , neither cometh to the light , lest his deeds should be reproved . from which place we may observe : ( ) the great thing that doth disquiet satan's possession , is light. ( ) the reason of that disquietment is , the discovery that light makes , and the shame that follows that discovery . ( ) the way to prevent that light , and the reproof of it , is to avoid coming to it ; and where it cannot be avoided , to hate it . 't is satan's business then for keeping all in peace ( ) to keep us from the light ; or if that cannot be , then ( ) to make us rise up against it . i shall make enquiry after both these projects of the devil . to keep us from coming to the light , he useth a great many subtilties : as , first , for his own part , he forbears to do any thing that might discompose or affright entangled souls : at other times , and in other cases he loves to torment and affright them , to cause their wounds to stink and corrupt ; but in this case he takes a contrary course , he keeps off ( as much as may be ) all reflections of conscience ; he conceals the evil and danger of sin , he sings them asleep in their folly , till a dart strike through their liver , and hastens them to the snare , as a bird that knoweth not that it is for his life . they that shall consider , that the heart of a sinner is hardned through the deceitfulness of sin ; and that the greatest part of the affrightment that molests the consciences of such , is from satan's fury and malice ; they will easily conceive how much his single forbearance to molest , may contribute to the peace and ease of those that are setled upon their lees : but besides his forbearance , we may expect that what ever clouds or darkness he can raise to exclude the light , or to muffle the eyes , he will not be negligent in the use of that power whatever he can positively do in the raising up the confidence of presumption or security in the minds of men ; what ever he can do to make them sottish or careless , that shall not be wanting . secondly , he shews no less skill , and diligence by secret contrivances to hinder occasions of reproof ; and discovery ; how much he can practise upon others , that out of pity and compassion to the souls of men , are ready to draw a sinner from the errour of his way , and to save a soul from death . we can scarce imagine what ways he hath to divert and hinder them , by what private discouragements he doth defer them , who can tell ? he that could dispute with the angel about the body of moses to prevent the secret interment of it : he that could give a stop of one and twenty days to the angel that was to bring the comfortable message to daniel , of the hearing of his prayers , may more easily obstruct and oppose the designs of a faithful reprover . some time he doth this by visible means and instruments , stirring up the spirits of wicked men to give opposition to such as seek to deliver their souls from the blood of men , by faithful warnings or exhortations : the devil was so careful to keep jeroboam quiet in his sinful course of idolatry , that he stirs up amaziah to banish amos from the court , lest his plain dealing should startle or awaken the conscience of the king ; amos . , . go , flee thee away into the land of judah , &c. but prophesie not any more at bethel , for it is the kings chappel , it is the kings court. thirdly , in order to the keeping out the light from the consciences of men , he insinuates himself as a lying spirit , into the mouthes of some of his mercenaries ; and they speak smooth things and deceit to satan's captives ; telling them , that they are in a good condition ; christians good enough , and may go to heaven as well as the precisest : 't is a fault in unfaithful ministers , they do the devil this service , god highly complains of it . jer. . . they have healed also the hurt of the daughter of my people slightly , saying , peace , peace , when there is no peace . ezek. . . they have seduced my people , saying , peace , and there was no peace : and one built up a wall and others daubed it with untempered morter . besides , this stratagem is the more likely to prevail , because it takes the advantage of the humours , and inclinations of men , who naturally think the best of themselves , and delight that others should speak what they would have them ; so that when men by the devil's instigation prophesie deceit to sinful men , 't is most likely they should be heard , seeing they desire such prophets , and love to have it so . fourthly , satan keeps off the light , by catching away the word after it is sown . this policy of his , christ expresly discovers , math. . . when anyone heareth the word of the kingdom and understandeth it not , then cometh the wicked one , and catcheth away that which was sown in his heart : such opportunities the devil doth narrowly watch ; to be sure he will be present at a sermon , or good discourse , and if he perceive any thing spoken that may endanger his peaceable possession , how busie is he to withdraw the heart , sometime by the sight of the eyes , sometimes by vain thoughts of business , occasions , delights , and what not ; and if this come not up to his end , then he endeavours , after men have heard , to justle all out by impertinent discourses , urgencies of imployment , and a thousand such divertisements , that so men may not lay the warning to heart , nor by serious meditation to apply it to their consciences . fifthly , he sometimes snuffs out the light by persecution . those hearers mat. . , . that had received the word with some workings of affections and joy , are presently offended when persecution , because of the word , ariseth . by this , he threatens men into an acquiescency in their present condition , that if they depart from iniquity , they shall make themselves a prey : bonds , imprisonments , and hatreds ( he suggests ) shall abide them , and by this means he scares men from the light. sixthly , he sometimes smothers and choaks it with the cares of the world. as those that received seed among thornes ; by earnest engagements in business , all that time , strength and affection which should have been laid out in the prosecution of heavenly things , are wholly taken up and spent on outward things ; by this means that light that shines into the hearts of men , is neglected and put by . seventhly , he staves off men from coming to the light , by putting them upon misapprehensions of their estate , in judging themselves by the common opinion . satan hath so far prevailed with men , that they are become confident of this conceit , that men may take a moderate liberty in sinning , and yet nevertheless be in a good condition ; that sin is not so great a matter in god's esteem , as in the judgment of some rigorous precisian , that he will not be so extream to mark what we do amiss , as some strict professours are . what can be of greater hindrance to that ingenuous search , strict examination , and impartial judging , or shaming our selves for our iniquities , ( which the light of scripture would engage us unto ) than such a conceit as this ? and yet that this opinion is not only common , but ancient , is manifest by those warnings and cautions given by the apostle to the contrary . gal. . . be not deceived , god is not mocked ; whatsoever a man soweth , that shall he also reap . eph. . . let no man deceive you with vain words , for because of these things cometh the wrath of god upon the children of disobedience . if it had not been usual for men to live in uncleanness , covetousness and such like offences ( which he calls sowing to the flesh ) and yet in the midst of these , to think they were not under the hazard of wrath ; or if men had not professedly and avowedly maintained such an opinion , it had been superfluous for the apostle to have warned us with so much earnestness , be not deceived , let no man deceive you with such vain words . eighthly , 't is usual for satan to still and quiet the stirring thoughts of sinners with hopes and assurances of secresie . as children are quieted and pleased with toyes and rattles , so are sinners put off , and diverted from prosecuting the discoveries that the light would make in them , by this confidence , that though they have done amiss , yet their miscarriages shall not be laid open , or manifested before men. 't is incredible how much the hopes of concealment doth satisfie and delight those that have some sense of guilt . sometime men are impudent , that they declare their sin as sodom , they hide it not : but before they arrive at so great an impudency , they usually seek deep to hide their counsel from the lord , and their works are in the dark ; and they say , who seeth us ? and who knoweth us ? isa . . . like those foolish creatures that think themselves sufficiently concealed by hiding their heads in a bush , though all their bodies be exposed to open view . isa . . . those that made lies their refuge , and under falshood hid themselves , became as confident of their security , as if they had made a covenant with death , and were at an agreement with hell ; and when they have continued in this course for some time with impunity , the light is so banished , that they carry it so , as if god observed their actions done in the dark , as little as men do . how doth god know ? ( say they ) can he judge through the dark clouds ? thick clouds are a covering to him that he seeth not ; and hence proceed they to promise themselves a safety from judgements , when the overflowing scourge shall pass through , it shall not come nigh unto us , for we have made lies our refuge , &c. ninthly , satan keeps them from going to the light by demurrs and delays . if the light begin to break in upon their consciences , then he tells them , that there is time enough afterward : oh ( saith he ) thou art young and hast many days before thee , 't is time enough to repent when you begin to be old : or , thou art a servant , an apprentice under command , thou wantest fit opportunities and conveniencies for serious consideration defer till thou becomest free , and at thine own disposal . that this is one of satan's deceits to hinder us from making use of the light ; ( besides what common experience may teach every man ) may be clearly gathered from the exhortations of scripture , which do not only shew us , the way wherein we ought to walk , but also press us to a present embracement of that counsel ; to day , to day , while it is called to day , harden not your hearts . now is the accepted time ; now is the day of salvation . remember thy creator in the days of thy youth before the evil day comes : if ye will enquire , enquire , yea return , come . this hasty urgency to close with the offered occasions , plainly accuse us of delays , and that it is usual with us to adjourn those thoughts to a fitter opportunity , which we are not willing to comply with for the present . by these nine devices he keeps the light from ensnared sinners , or them from coming to the light. but if all this cannot draw a curtain before the sun , if its bright beams breaks through all , so that it cannot be avoided , but there will be a manifestation and discovery of the hidden things of darkness ; then satan useth all his art and cunning to stir up in the hearts of men their hatred against the light. this is his second grand piece of policy to keep all in quiet under his command , to which purpose , first , he endeavours to draw on a hatred against the light , by raising in the minds of men a prejudice against the person that brings or offers it : if he that warns or reproves , express himself any thing warmly , or cuttingly against his brothers sin , this the devil presently makes use of ; and those that are concerned think they have a just cause to stop their ears , and harden their necks , because they conceive , that anger , or ill-will , or some such base thing did dictate those ( though just ) rebukes . the devil turned the heart of ahab against the faithful warnings of micaiah upon a deep prejudice that he had taken up against him ; for so he expresseth himself to jehosaphat , i hate him , for he never prophesieth good u●●o me . in this case , men consider not how justy , how truly , how profitably any thing is spoken , but ( as some insects that feed upon sores ) they pass by what is sound and good , and fix upon that which is corrupt and putrid , either through he weakness and inobservancy of the reprover , or pretended to be such , by the prejudice of the party which doth altogether disable him to put a right construction upon any thing . secondly , if this help not , then he seeks to get the advantage of a provoked , passionate , or otherwise distempered fit , and then hatred is easily procured against any thing that comes in its way . thirdly , satan endeavours to engage our hatred against the light , by presenting our interest as shaken , or endangered by it . if interest can be drawn in , and made a party , 't is not difficult to put all the passions of a man in arms , to give open defiance to any discovery it can make . that great rage and tumult of kings and people mentioned in psal . . combining and taking counsel against the lord , and his laws , is upon the quarrel of interest : their suspitions and jealousies that the setting up of christ upon his throne would eclipse their power and greatness , makes them ( out of a desperate hatred against the light ) fall into resolves of open rebellion against his laws : let us break his bands asunder , and cast away his cords from us . this pretence of interest strengthned the accusation of amaziah against amos , chap. . . amos hath conspired against thee in the midst of the house of israel : the land is not able to bear all his words . no wonder then if jeroboam instead of hearkning to the threatning , banish him out of the land. we find the like in asa ( a good man ) the devil stirs up his hatred against the seer , he was wroth with him , and put him in the prison-house , for he was in a rage against him . the ground of that rage was this ; the king's interest ( in his apprehension ) was wrapt up in that league with the king of syria , vers . , . so that he could not bear so plain a reproof , which directly laid the axe to the root of so great an interest , as the safety of the king and kingdom , which seemed to depend so much upon that league . fourthly , satan stirs up hatred against the light from the unavoidable effects of light , which are discovery and manifestation . ephes . . . all things that are reproved are made manifest : for whatsoever doth make manifest , is light. now the issue of this manifestation is shame , which however it be the daughter of sin and light , yet would it naturally destroy the sin that bred it ; and therefore repentance is usually expressed by being ashamed and confounded : but that satan might avoid this , he turns the edge of shame , against the light , which should have been employed against sin. when men therefore have sinned , and are as a thief when he is taken , ready to fall into the hands of shame ; for the avoiding of that , they rebel against the light. the ground of this hatred , christ in joh. . tells us , is , lest their deeds should be reproved , and they forced to bear their shame ; to this end they are put upon it to hide themselves from shame , by lyes , pretences , excuses , extenuations , or by any fig-leaf that comes first to hand . and as those that live in hotter regions curse the sun , because it scorcheth them ; so do these curse the light : and instead of taking its help , raise up an irreconcileable enmity against it ; and so run from it . chap. xvi . of satan's third grand policy for maintaining his possession ; which is his feigned departure . ( . ) by ceasing the prosecution of his design ; and the cases in which he doth it . ( . ) by abating the eagerness of pursuit ; and how he doth that . ( . ) by exchanging temptations ; and his policy therein . the advantage he seeks by seeming to fly . of his ( . ) stratagem for keeping his possession , which is his stopping all ways of retreat ; and how he doth that . besides the two former designs ( of finishing sin , and keeping all in quiet ) by which the devil endeavours to maintain his possession , he hath a third grand subtilty , which is this ; he keeps his hold by feigning himself dispossessed and cast out . of this we have a full account , luk. . . when the unclean spirit is gone out of a man , he walketh thorow dry places , seeking rest : and finding none , he saith , i will return unto my house whence i came out . christ had there noted that 't is satan's great principle to do nothing by which his kingdom may be divided , or undermined . satan will not be divided against himself , and yet very seasonably he tells us , that for an advantage he will seem to quit his interest , and upon design he will sometimes so carry himself that he may be deemed and supposed to be gone out of a man : as those that besiege forts or walled towns , do sometimes raise the siege and feign a departure , intending thereby to take a sudden advantage of the carelesness of the besieged . in the explanation of this policy , i shall , ( . ) shew how many ways he feigns a departure , ( . ) vpon what designs he doth it . there are three ways whereby satan seems to forsake his interest . first , he frequently ceaseth the prosecution of a design , which yet he hath in his eye and desire , when he perceives that there are some things in his way that render it not feasible , nay he forbears to urge men to their darling sins , upon the same score : and who would not think satan cast out in such a case ? when a man spits out the sweet morsel which heretofore he kept under his tongue , and sucked a sweetness from it ; when men of noted iniquities abstain from them , and become smooth and civil , who would not think but that the unclean spirit were gone ? this way and course he puts in practice in several cases . first , when he perceives some extraordinary occasion puts any of his subjects into a good mood or humor of religion . wicked men are not ordinarily so highly bent upon evil ways , but that they may be at sometimes softned and relaxed . pharaoh ( who is most eminently noted for a heart judicially hardned ) at the appearance of the plagues upon himself and egypt , usually relented somewhat , and would confess he had sinned , and that fit would continue upon him for some little time . but very frequently 't is thus with others , an extraordinary occasion melts and thaws down the natural affections of men , ( as a warm day melts the snow upon the mountains , ) and then the stream will for a time run high and strong , at which time satan sees 't is in vain to urge them . thus men that receive an eminent kindness and deliverance from god , what is more common than for such men to say , oh! we will never be so wicked as we have been , we will never be drunk more , the world shall see us reformed and new men : these are indeed good words , and yet though satan knows that such expressions are not from a good heart , ( as that of deut. . . implyes , they have well said , o that there were such an heart in them , ) he nevertheless thinks it not fit then to press them to their usual wickedness at that time : for natural affections raised high in a profession of religion will withstand temptations for a fit , and therefore he forbears till the stream run lower . what a fit of affection had the israelites when their eyes had seen that miraculous deliverance at the red sea ? what songs of rejoycing had they ? what resolves never to distrust him again ? psal . . . then believed they his words , they sang his praise : satan doth not presently urge them to murmuring and unbelief , ( though that was his design ) but he stays till the fit was over , and then he could soon tempt them to forget his works . how like a convert did saul look , after david had convinced him of his integrity , and had spared his life in the cave ? he weeps and acknowledgeth his iniquity , justifies david , owns his kindness , and seems to acquiesce in his succession to the kingdom . the devil had no question a great spite at david , and 't was his great design to stir up saul against him , and yet at that time he could not prevail with him to destroy david , though he might easily have done it ; he was then in a good mood , and satan was forced to give way to necessity , and to seem to go out of saul for the present . secondly , he also ceaseth from his design when he sees he cannot fit his temptation with a sutable opportunity . what could be more the devil's design , and esau's satisfaction , than to have had jacob slain ? esau professeth , it was the design of his heart , and yet he resolves to forbear so long as his father isaac lived , gen. . . the days of my father's mourning are at hand , then ( but not till then ) will i slay my brother jacob. the devil often sows his seed , and yet waiteth and hath long patience , not only in watering and fitting the hearts of men for it , but also in expectancy of fit opportunities ; and in the mean time , he forbears to put men upon that , which time and occasion cannot fitly bring forth to practice . the prophet , hosea . . speaks of that people , as notoriously wicked , they are all adulterers ; but withall , he observes that they forbare these enormous abominations for want of fit seasons , their heart was as an oven heated by the baker , sufficiently enflamed after their wickedness , and yet the baker after he had kneaded the dough , prepared all the ground-work of the temptation , ceased from raising , sleeping all the night till all was leavened ; that is , though their hearts were enraged for sin , yet the devil doth wait till occasions present themselves , and becomes in the mean time like one asleep . now while the devil thus sleeps , the fire that is secretly in the heart , being not seen , men gain the good opinion of converts with others , and often with themselves , not knowing what spirit they are of , because satan ceaseth ( upon the want of occasions ) to tempt and provoke them . thirdly , our adversary is content to forbear , when he percieves that a restraining grace doth lock up the hearts and hands of men. when a stronger than he cometh , who can expect less but that he should be more quiet ? that god doth restrain men sometime when he doth not change them , needs no proof , that satan knows of these restraints , cannot be denyed ; who can give an account of these communings and discourses that are betwixt god and satan concerning us ? his pleadings in reference to job , were as unknown to job ( till god discovered them ) as his pleadings concerning our selves are to us . besides , who can tell how much of god's restraining grace may ly in this , of god's limiting and straitning satan's commission ? now the devil hath not so badly improved his observations , but that he knows 't is in vain to tempt where god doth stop his way , and tye up mens hands . abimeleck was certainly resolved upon wickedness when he took sarah from abraham , gen. . . and yet the matter is so carried for some time , ( how long we know not , ) as if the devil had been asleep or forgot to hasten abimeleck to his intended wickedness ; for when god cautions him , he had not come near her , vers . . the ground of all this was neither in the devil's backwardness , nor abimeleck's modesty , but satan lets the matter rest ; because he knew that god withheld him , and suffered him not to touch her . fourthly , when men are under the awe and fear of such as carry an authority in their countenances and imployments , for the discouraging of sin. satan ( as hopeless to prevail ) doth not solicite to scandalous iniquities . much of external sanctity , and saint-like behaviour ariseth from hence ; the faces and presence of some men have such a shining splendor , that iniquity blusheth and hideth its head before them . sin dare not do what it would , so great a reverence and esteem of such persons , is kept up in the consciences of some , and so great an awe and fear is thence derived to others , that they will not , or dare not give way to an insolency in evil . the israelites were generally a wicked people , yet such an awe they had of joshua , and the elders that outlived joshua , who had seen all the great works of the lord , that satan seemed to be cast out all their days . who could have thought joash had been so much under satan's power , that had observed his ways all the time of je oiada the priest ? then he did that which was right in the sight of the lord ; satan was content to let him alone , because jehoiada's life and authority did overawe him , but after his death satan returned to his possession , and the king hearkened to the princes of judah , and served groves and idols . the like is observed of vzziah , the reverence that he had for zechariah , who had understanding in the visions of god , discouraged the tempter from soliciting him to those evils which afterward he engaged him in : satan is willing ( when he perceives the awe and authority of good men stands in his way ) rather to suspend the prosecution of his design , than by forcing it against so strong a current to hazard the shipwrack of it . fifthly , he also makes as if he were cast out , when he perceives the consciences of men are scared by threatned or felt judgments ; he forbears to urge them against the pricks , when god draws his sword , and brings forth the glittering spear . balaam's ass would not run against the angel that appeared terribly against him in his way . the devil knows the power of an awakened conscience , and sees it in vain to strive against such a stream ; and when it will be no better , he withdraws . as great a power as the devil had in ahab , when he was affrighted and humbled , he gave way , and for that season drave him not on to his wonted practice of wickedness . he also carried thus to the ninevites , when they were awaked by the preaching of jonah , then we see them a reforming people , the devil surceased to carry them into their former provocations . how frequently is this seen among professors , where the word hath a searching power and force upon them ? sin is so curbed and kept under that 't is like a root of bitterness in winter , lying hid under ground , satan forbearing to act upon it or to improve it , till the storms and noise of judgments cease , and then usually it will spring up and trouble them . if satan hath really lost his hold , he ceaseth not to molest and vex even awakened consciences , with urgent solicitations to sin ; but if he perceive that his interest in the hearts of men remains sure to him and unshaken , then ( in case of afrightment and fear of wrath ) 't is his policy to conceal himself , and to dissemble a departure . sixthly , satan is also forced to this , by the prevailing power of knowledg and principles of light , where the gospel in profession , and preaching , displays abroad his bright beams , then whatever shift men make to be wicked in secret , yet the light is as the shadow of death to them , and 't is even a shame to speak of these things in publick . here satan cannot rage so freely , but is put to his shifts , and is forced to be silent , whilst the power of the gospel cuts off half his garments . men begin to reform , some are clean escaped from errour , pet. . . others abandon their filthy lusts and scandalous sins , and so escape the pollutions of the world through the knowledg of our lord and saviour jesus christ , ver . . yet under all these great alterations and appearances of amendment , the devil is but seemingly ejected ; for in the place mentioned , when the light declines , those that were escaped from errour , and those that had fled from sinful pollutions were both entangled again and carried to the same pitch , ( and a great deal further ) of that sin and errour in which they had been formerly engaged . these are the six cases in which satan ceaseth the prosecution of his design ; which was his first policy in feigning himself to be cast out , but he further dissembles a flight , when he thinks it not fit to cease wholly . by abating his pursuit , by slacking his course : and this he doth , first , when he tempts still , but yet less than formerly ; so great is his cunning and patience , that when he cannot get what he would have , he contents himself with what he can get , rather than lose all . he desires , that men would give up themselves fully and freely to his service : but if they like not this , he is willing to take them ( as one speaks ) as retainers , and to suffer them to take a liberty , to come and go at pleasure . he hath two main ends in tempting men to sin , one is to avenge himself upon god in open defiance and dishonour of his name ; the other is the ruine and perdition of souls : if he could , he would have these two ends meet in every temptation ; yet he pleaseth himself with the latter , when he cannot help it , and in that too , he satisfies himself sometimes with as small an interest as may be , so that his possession and interest be but preserved . he knows that one sin , loved and embraced , brings death for its wages . a leak unstopped and neglected may sink the ship as well as a great storm ; and therefore when he perceives the consciences of men shie and nice , he is willing they come to him ( as nicodemus came to christ ) by night in private , and that by stealth they do him service . secondly , he sometimes offers men a composition , and so keeps his hold privately , by giving them an indulgence and tolleration , to comply with religious duties and observations . pharaoh condescended , that israel should go and serve the lord in the wilderness , upon condition , that their wives children and substance were left behind : so satan saith to some , go and serve the lord , only let your heart be with me , leave your affections behind upon the world. that serious warning of christ , ye cannot serve two masters ; ye cannot serve god and mammon , evidently shews , that the devil useth to conceal his interest in the hearts of sinners , by offering such terms ; and that men are so apt to think , that satan is gone out , when they have shared the heart betwixt god and him ; that they stand in need of a full discovery of that cheat , and earnest caution against it : the devil was forced to yield , that herod should do many things at the preaching of john , yet he maintained his possession of his heart , by fixing him in his resolved lust , in the matter of herodias : and this gives just ground of complaint against the generality of sinners ; ye return , but not to me , not with your whole hearts : have ye fasted to me ? have ye mourned to me ? they come and sit as my people , but their hearts are after their covetousness . thirdly , satan hath yet another wile by which he would cheat men into a belief , that he is cast out of the heart ; and this is a subtile way that he hath to exchange temptations . how weak and childish are sinners that suffer themselves thus to be abused ? when they grow sick and weary of a sin , if the devil take that from them , and lay in the room of it another as bad , or the same again , only a little changed and altered ; they please themselves that they have vomited up the first , but consider not , that they have received into their embracement another as bad , or worse . concerning this exchange , we may note two things : first , that sometimes he atteins his end , by exchanging one heinous sin for another as hainous , only not so much out of fashion . as the customs , and times , and places give laws and rules for fashions ; according to which , the decencies , or indecencies of garbs and garments are determined : so is it sometimes with sin , men and countries have their darling sins ; times and ages also have their peculiar iniquities , which ( in the judgment of sinners ) do cloath them with a fitness , and suitableness . sometimes men grow weary of sins , because they are every where spoken against ; because men point at them with the finger , the devil in this case is ready to change with them . drunkenness hath in some ages and places carried a brand of infamy in its forehead ; so hath uncleanness and other sins : when sinners cannot practise these with credit and reputation , then they please themselves with an alteration : he that was a drunkard , is now it may be grown ambitious and boasting : he that was covetous , is become a prodigal or profuse waster ; the heart is as vain and sottish as before , only their lusts are let out another way , and run in another channel . sometimes lusts are changed also , with the change of mens condition in the world ; poverty , and plenty , a private , and a publick station have their peculiar sins : he that of poor is made rich , leaves his sins of distrust , envy , or deceitful dealing , and follows the byas of his present state to other wickednesses equally remarkable ; and yet may be so blinded as to apprehend , that satan is departed from him . secondly , we may observe , that satan exchangeth sins with men , in such a secret private manner , that the change is not easily discovered ; and by this shift he casts a greater mist before the eyes of men : thus he exchanged open prophaness , into secret sins : filthiness of the flesh , into filthiness of the spirit . men seem to reform their gross impieties , abstaining from drunkenness , swearing , adulteries , and then ( it may be ) they are taken up with spiritual pride , and their hearts are puffed up with high conceits of themselves , their gifts and attainments ; or they are entangled with error , and spend their time in doting about questions that engender strife rather than edifying ; or they are taken up with hypocrisies : thus the pharisees left their open iniquities , washing the out-side of the cup and platter ; and instead of these , indeavoured to varnish and paint themselves over ; so that in all this change , they were but as graves that appeared not . or they acquiess in formality , and the outwards of religion ; like that proud boaster , lord , i thank thee i am not as other men are , &c. in all these things the devil seems cast out , and men reformed , when indeed he may continue his possession ; only he lurks , and hides himself under the stuff . these wayes of sinning are but finer poysons , which , though not so nauseous to the stomack , nor so quick in their dispatch , yet may be as surely and certainly deadly ; such fly from the iron weapon , and a bow of steel strikes them through . having thus explained the three wayes by which satan pretends to depart from men , i must next shew his design in making such a pretence of forsaking his habitation . first , that all this is done by him only upon defign , may be easily concluded from several things hinted to us in the fore-cited place of luk. . as ( ) he doth not say , that the devil is cast out , as if there were a force upon him , but that he goeth out , 't is of choice , a voluntary departure . ( ) that his going out ( in this sense ) is notwithstanding irkesome and troublesome to him . the heart of man ( as one observes ) is a palace in his estimation , and dispossession ( though upon design ) is as a desart to him that affords him little ease or rest . ( ) that his going out , is not a quitting of his interest , he calls it his house still , i will return to my house , saith he . ( ) he takes care in going out to lock the door , that it may not be taken up with better guests ; he keeps it empty and tenantable for himself : he tempts still , though not so visibly , and strives to suppress such good thoughts and motions as he fears may quite out him of his possession . ( ) he goes out , cum animo revertendi , with a purpose of returning . ( ) his secession is so dexterously and advantagiously managed , that he finds an easie admittance at his return ; and his possession confirmed and enlarged : they enter in , and dwell there . secondly , the advantages that he designes by this policy are these chiefly . ( ) by this means men are dangerously confirmed in their securities . thus the pharisee blessed himself , lord , i thank thee , &c. they please themselves with this supposition , that the devil is cast out ; and upon this , they cease their war and watchfulness . as saul when he heard that david had escaped , went not out to seek after him : so these trouble not themselves any further to enquire satan's haunts in their hearts ; thus he sits securely within , whilst they think he is fled from them . ( ) by this means also he fits men as instruments to serve his turn in other works of his : he must have in some cases , handsom tools to work withal ; all men are not fit agents in persecution , either to credit it , or to carry it through with vigour and zeal : for this end he seems to go out of some , that under a smoother and profession-like behaviour , ( when they are stirred up to persecute ) the rigour might seem just . thus devout and honourable women were stirred up to persecute paul and barnabas ; the devil had gone out so far , that they had gained the reputation of devout , and then their zeal would easily take fire for persecution , and withal put a respect and credit upon it : for who would readily suspect that to be evil , or satan's design , which is carryed on by such instruments ? besides , if he at any time intends to blemish the good ways of god by the miscarriages of professors , he fetcheth his arrow out of this quiver usually ; if he brings a refined hypocrite to a scandalous sin , then doth the mouth of wickedness open it self to blaspheme the generation of the just , as if none were better : such agents could not be so commonly at hand for such a service , if satan did not in the wayes aforementioned seem to go out of men. ( ) 't is another part of his design after a pretended departure , to take the advantage of their security , to return with greater strength and force : this christ particularly notes , then taketh he seven spirits worse than himself , &c. such ( as peter tells us ) being again entangled , are totally overcome , and their latter end is worse with them than their beginning . how many might i name , ( if it were convenient ) that i have known and observed exactly , answering this description of the apostle , that have for some years left off their wicked ways , and engaged for a profession of religion ; and yet at last have returned like the dog to his own vomit again ? the devil , when he fights after the parthian manner , is most to be feared ; when he turns his back , he shoots most envenomed arrows , and whom he so wounds , he commonly wounds them to the death . the fourth and last stratagem of satan for the keeping his possession , is to stop the way ; to barracado up all passages , that there may be no possibility of escape , or retreat : when he perceives that his former wayes of policy are not sufficient , but that his slaves and servants are so far inlightned in the discovery of the danger , that they are ready to turn back from him ; then he bestirs himself to oppose their revolt : and as god sometimes hedgeth up the way of sinners with thorns , that they should not follow their old lovers , so doth satan ; to which purpose , first , he endeavours to turn them off such resolutions , by threatning to reduce them with a strong hand : here he boasts and vaunts of his power , and sinners weakness ; as rabshekah did against hezekiah , what is that confidence wherein thou trustest ? have the gods of hamath and arpad , &c. delivered their land out of my hand ? have those that have gone before you been able to deliver themselves from me ? have they been able to rescue themselves ? did i not force those that were stronger than you ? did i not make david number the people ? did i not overcome him in the matter of uriah ? did i not compel peter to deny his lord , notwithstanding his solemn profession to the contrary ? and can you think to break away from me so easily ? by this means he would weaken their heart , and enfeeble their resolutions , that they might sit down under their bondage , as hopeless ever to recover themselves from his snare ; but if these affrightments hinder not , if notwithstanding these brags , sinners prepare themselves to turn from sin to god : then , secondly , he improves all he can , that distance which sin hath made betwixt god and them . sins of ordinary infirmity and common incursion do not so break the peace of god's children , as sins of an higher nature do : even in the saints themselves , we may observe , after notorious transgression , ( ) that the acquaintance and familiarity 'twixt god and them , is immediately broken ; what a speedy alteration is made ? how suddenly are all things changed ? god hides himself ; the sun that shined but now , and did afford a very comfortable and cherishing heat , before we are aware , is now hid in a cloud ; our warmth and refreshments are turned into cold and chilness . there is also a change on our part , and that suddenly ; as in the resurrection , we shall be changed in the twinkling of an eye : so here in a moment , our joyes flag and decay , our delights grow dull , our activity is impaired , we are bound and frozen up , and 't is altogether winter with the soul. ( ) it may be noted , that this begets an estrangement in us , and we so carry it , as if we had resolved not to renew our league with god : for though we are not altogether so desperate as to make formal resolutions of continuing in sin , of casting off god , and bidding an everlasting farewel to our former acquaintance ; though we do not say , we will now undoe our selves quite , and harden our selves in our rebellion ; yet sin hath left us in such a maze , and filled us with so many damps and misgiving thoughts , that we do not think of returning , we are at a stand , and like a mighty man astonished that cannot find his hands : we perceive we have lost so much , and have run into such great unkindnesses , that , like broken merchants , nothing is more irksome and tedious , than to review our ways , or look into our debt-books ; instead of this , we endeavour to divert our thoughts , to cast off care , as if we conceived that time would eat it out , and that then of course we might fall into the old channel of freedom and comfort . ( ) when we return at last , oh ! with what bashfulness and amazedness do we appear at our next supplications ; what blushing , what damps , what apology ? nay sometimes as the man without the wedding garment , we are speechless ; how rightly doth such a man resemble the publican confessing , and the prodigal supplicating , while consulting what to say for himself , he now begins to feel , with what sense and feeling the prophets and holy men of old used to express themselves in their confessions ; we blush , we are ashamed , astonished and confounded . this distance sin makes betwixt saints and god sometimes ; but betwixt god and the unconverted it is far greater : now , when either an unconverted sinner , or a fallen saint puts himself to look to god for reconciliation , then doth the devil labour to improve this for their hindrance : that he accuseth us to god , is evident by satans standing at joshua 's right hand ; how he accuseth god to us we know . he tells us , 't is in vain to seek to make up our peace after so great provocations ; urging , that he is a jealous god , of pure eyes : highly resenting the affronts we have given him , &c. nay , he goes so high this way , that god is put to it in scripture ( of purpose to furnish us with an answer to these objections ) to proclaim , that he is slow to anger , not easily provoked : that if men return from the evil of their ways , he will return to them , accept , and pity them , &c. thirdly , if this divert them not , but that they still persist in their resolves , then he follows after them with an high hand ; sometimes , ( as pharaoh did with israel ) he grows severe and imperious with them , and redoubles the tale of their bricks ; he forceeth them to higher and more frequent iniquities : sometimes ( as the same pharaoh ) he musters up all his chariots and horse-men to pursue after them , and in the highest diligence imaginable , he brings forth his greatest power , besetting them on all sides with temptations and allurements of pleasures and delight : where he perceives his time to be short , and his power shaken , he comes down in resolves to try his utmost strength . and hence is it that converts complain , that when they begin in earnest to look after god , they are most troubled with temptations . besides this , what ever he can do to make them drive heavily , shall not be wanting . sometimes he makes attempts upon their thoughts and affections , which are as their chariot wheels ; and if these can be knocked off any way , it retards them . sometimes he casts stumbling-blocks in their way ; if any prejudice may divert them , if threatnings or penalties can hinder ; if the frowning of friends , or any thing else can put a stop to their proceedings , he will have them ready . sometimes he endeavours to retard them by sollicitations of acquaintance , offers of former occasions and opportunities of sinning , or what ever else may be as a remora to their intentions . fourthly , but if none of these serve , then as his last shift , he proclaims open war against them , pursues them as enemies and rebels : now he begins to accuse them , for that which they did by his advice and temptation . now sins that were called little are aggravated . now that day of repentance , which he was wont to say was long , he tells them 't is quite spent , that the sun of their hope is set ; nothing now doth he suggest but hell , damnation , and wrath ; he makes them ( as it were ) see it , hear it , and feel it in every thing ; that interest in their hearts which he dissembled before , now he stands upon and asserts , and will not be beat off , designing in all this , either to make them weary of these new resolves by this unusual disquietment , and hostility , or to precipitate them upon some desperate undertaking , or at least to avenge himself upon them , in venting his malice and rage against them ; but of this more afterward . chap. xvii . satan's deceits against religious services and duties . the grounds of his displeasure against religious duties . his first design against duties , is to prevent them . his several subtilties for that end , by exernal hindrances , by indispositions , bodily and spiritual , by discouragements ; the ways thereof , by dislike ; the grounds thereof ; by sophistical arguings . his various pleas therein . our next work is to take notice of the spite and methods of the serpent against the ways of worship and service , that these are things against which his heart carries an high fury , and for the overthrow of them imploys no small part of his power and subtilty : needs no proof , seeing the experience of all the children of god is an irresistible evidence in this matter . i shall therefore first only set forth the grounds of his displeasure , and earnest undertakings against them ( before i come to his particular ways of deceit ) which are these : first , by this means ( if he prevail ) he deprives us of our weapons . this is a stratagem of war which we find the philistims practised against israel , they took away all their smiths , lest the hebrews should make them swords or spears : hence was it that in the battel there was neither sword nor spear found in the hand of any of the people that were with saul and jonathan . the word of god is expressly called the sword of the spirit ; prayer is as a spear , or rather a general piece of armour : if the devil deprive us of these , he robs us of our ammunition ; for by reason of these , the church is compared to a tower built for an armory , wherein hang a thousand bucklers , all shields of mighty men ; and the apostle expressly calls them weapons of our warfare , of purpose given us , for the pulling down of strong holds , and the demolishing of those forts and batteries of high imaginations that satan rears up in the hearts of men against their happiness ; if these be taken away , our locks are cut , ( as sampson's were ) our strength is departed , and we become weak as other men , we are open to every incursion and inroad that he pleaseth to make against us . secondly , if he hinders these , he intercepts our food and cuts off our provisions . the word is called milk , sincere milk of the word ; 't is that by which we are born , nourished , and increase ; 't is our cordial and comfort ; christ indeed is the bread of life , and the fountain of all our consolations , but the word and prayer are the conduit pipes that convey all to us ; if these be cut , we fade as a leaf , we languish , we consume and waste , we become as a skin , bottle in the smoak , our moisture as the drought in summer , our soul fainteth , our heart faileth and we become as those that go down to the pit ; so that if the devil gain his design in this , he hath all ; give him this , and give him the kingdom also ; this is the most compendious way of doing his work , and that which saves him a labour in his temptations . the strongest holds ( that cannot otherwise be taken ) are easily subdued by famine ; and , like fig-trees with their ripe figs when they are shaken , even fall into the mouth of the eater : if our spiritual food fail us , of our own accord we yield up our selves to any lust that requires our complyance . thirdly , besides these , there is no design whereby satan can shew more malice and spite against god. he doth all he can to maintain a competition with the almighty : his titles , of the god of the world , the prince of the power of the air , shew what in the pride of his heart he aspires to , as well as what by commission god is pleased to grant him . these duties of worship and service are the homage of god's children , by which they testify the acknowledgments of his deity ; by wresting these out of our hands , satan robs god of that honour , and makes the allegiance of his servants to cease ; if he could do more against god , doubtless he would : but seeing he hath not an arm like god , and so cannot pull him out of heaven , by this means he sets up himself as the god of the world , and enlargeth his territories , and staves off the subjects of the god of heaven from giving him the honour due to his name ; and that the devil in these endeavours is carried on by a spite against god , as well as by an earnest desire of the ruine of souls , may be abundantly evidenced , by his way of management of that opposition that he gives to the duties of service and worship . i shall only to make this out , instance in three things : ( . ) that where the devil prevails to set up himself as an object of worship , there he doth it in a bold insolent presumptuous imitation of god's appointments in the ways of his service ; he enjoyns covenants , seals , sacrifices , prayers and services to his miserable slaves , as may appear by undoubted histories , of which more in due place . ( . ) he never acknowledgeth the truth of god's ways , but with an evil mind , and upon design to bring them under contempt ; his confessions have so much of deceit in them that christ would not accept them ; and therefore we read that when the devil was sometime forward to give his testimony to christ , ( as mark . . i know thee who thou art , the holy one of god , ) jesus rebuked him , and commanded him to hold his peace ; he clearly saw that he confessed him , not to honour him , but by such a particular acknowledgment to stir up the rage and fury of the people against him . to this end satan , in acts . . many days together publickly owns paul and silas , these men are the servants of the most high god , which shew unto us the way of salvation : though he spake truth , yet had he a malicious aim in it , which he accordingly brought about by this means , and that was to raise up persecution against them , and to give ground to that accusation which they afterward met withall , vers . . that they taught customs which were not lawful to be received . but ( . ) his particular spite against god in seeking to undermine his service is further manifested in this , that the devil is not content to root out the service due to god , but when he hath done that , he delights to abuse those places where the name of god was most celebrated , with greatest prophanations . i shall not in this insist upon the conjecture of tilenus , that sylva dodonaea , a place highly abused by the devil , and respected for an oracle , was the seat , or a religious place of dodanim , mentioned in gen. . . nor upon that supposal , mentioned also by the same author , that the oracle of jupiter hammon was the place where c ham practised that religious worship which he learned in his fathers house . we have at hand more certain evidences of the devils spite . such was his abuse of the tabernacle by the prophane sons of eli , who prophaned that place with their uncleanness and filthy adulteries . such was his carriage to the ark while it was captivated by the philistims . of like nature were his attempts against the temple it self . solomon in his latter days was tempted to give an affront to it , he built an high place for chemosh , the abomination of moab , in the hill that is before jerusalem , in the very sight and face of the temple ; but afterward he prevailed to defile the temple it self . gilgal and beth-aven are places of such high prophanation , that the prophet hos . . . tells them all their wickedness was in gilgal , none of their abominations were like to those ; and in hos . . . they are dehorted from going to gilgal or bethaven , and yet both these places had been famous for religion before . gilgal was the place of the general circumcision of the israelites that were born in the wilderness , there was their first solemn passover kept after their entring into the land. bethel was a place where god ( as it were ) kept house , the house of god. here jacob had his vision . but the more famous they had been for duties of worship , the devil sought to put higher abuses upon them ; so that gilgal became on hatred , and bethel became a beth-aven , an house of vanity . fourthly , satan is the more animated to undertake a design against the ways of religious service , because he seldom or never misseth , at least something of success . this attempt is like saul and jonathan's bow , that returned not empty . in other temptations sometimes satan comes off basfled altogether , but in this work ( as 't was said of some israelites ) he can throw a stone at an hairs breadth , and not miss : he is sure in one thing or other to have the better of us ; his advantage in this case is from our unsutableness to our service . what we do in the duties of worship requires a choice frame of spirit ; our hearts should be awed with the most serious apprehensions of divine majesty , filled with reverence , animated with love and delight , quickned by faith , clothed with humility and self-abhorrency , and in all the procedure of duties there must be a steady and firm prosecution under the strictest watchfulness . of this nature is our work , which at the first view would put a man to a stand , and out of amazement force him to say , who is sufficient for these things ? who can stand before such an holy lord god ? but when we come to an impartial consideration of our manifold weaknesses and insufficiences in reference to these services , what shall we say ? we find such a narrowness of spirit , such ignorances , sottishness , carelesness of mind , thoughts so confused , tumultuous , fickle , slippery , and unconstant , and our hearts generally so deceitful and desperately wicked , that 't is not possible that satan should altogether labour in vain , or catch nothing ; this being then a sure gain , we may expect it to be under a most constant practice . fifthly , if he so prevails against us that the services of worship become grosly abused or neglected , then doth he put us under the greatest hazards and disadvantages . nothing so poysonous as duties of worship corrupted ; for this is to abuse god to his face : by this , not only are his commands and injunctions slighted as in other sins , but we carry it so , as if we thought him no better than the idols of the heathens , that have eyes and see not , that have ears and hear not . to come without an heart , or with our idols in our heart , is it any thing of less scorn than to say , tush , doth the most high see ? besides , he hath given such severe cautions and commands in these matters , as will easily signify the aggravation of the offence . you see how sharply god speaks of those that came to enquire of the lord , with the stumbling-block of their iniquity before their face , ezek. . , . i will answer them according to the multitude of their idols , i will answer them by my self . saul's miscarriage in offering sacrifice , sam. . . was that great offence for which god determined to take the kingdom from him . god's severity against nadah and abihu , his stroke upon vzzah , do all shew the hazard of such prophanations . but above all , that danger which both old and new testament speak of , the hardning of the heart , blinding the eyes , dulling the ears , that men should not hear , nor see , nor be converted and saved , but that the word should ( instead of those cordial refreshing smells , which beget and promote spiritual life in the obedient , ) breath forth such envenomed poysonous exhalations , ( when 't is thus abused and prophaned ) that it becomes the savour of death unto death , is most dreadful . no wonder then if satan be very busie against these holy things , when if he catch us at an advantage of this nature , it proves so deadly and dangerous to us : for what can more please him , that makes it his delight and imployment to destroy ? all these reasons evince that satan hath an aking tooth against religious services , and that to weaken , prevent , or overthrow them is his great endeavour . here then especially may we expect an assault according to the advice of sirach , my son , when thou entrest god's service , stand fast in righteousness and fear , and prepare thy soul for temptation . what are the subtilties of satan against the holy things of god , i am next to discover . duties and services are opposed two ways . ( . ) by prevention , when they are hindred . ( . ) by corruption , when they are spoiled . he hath his arts and cunning , which he exerciseth in both these regards . first then , of satan's policy for the preventing of religious services , he endeavous by various means to hinder them . as , first , by external hindrances . in this he hath a very great foresight , and accordingly he foresees occasions and opportunities at a distance , and by a long reach of contrivance , he studies to lay blocks and hindrances in the way . much he doth in the dark for this end , that we know not . as god hath secrets of wisdom that are double to that which is known , so also hath satan many ways and actings that are not discerned by us ; his contrivances of businesses and avocations long aforehand , are not so observed by us as they might be ; where he misseth of his end , it comes not to light , and often where he is successful in his preventions , we are ready to ascibe it to contingencies , and the accidental hits of affairs , when indeed the hand and policy of satan is in it . paul that was highly studied and skilful in satan's devices , observing how his purposes of coming to the thessalonians were often broken and obstructed ; he knew where the blame lay , and therefore instead of laying the fault upon sickness , or imprisonments , or the oppositions of false brethren ( which often made him trouble beyond expectation , ) he directly chargeth all upon satan , thess . . . we would have come unto you ( even i paul ) once and again , but satan hindred us . at the same rate , understanding the purposes of faithful men , for the promoting the good of mens souls , he often useth means to stop or hinder them . some have observed ( having a watchful and jealous eye over satan , ) that their resolves and endeavours of this nature have usually been put to struggle sore in their birth , when their purposes for worldly affairs and matters go smoothly on without considerable opposition . secondly , he makes use of indispositions to hinder service : and here he works sometimes upon the body , sometimes upon the soul , for both may be indisposed . first , sometimes he takes the advange of bodily indispositions : he doth all he can to create and frame these upon us , and then pleads them as a discharge to duty . if he can put the body into a fit of drowsiness or distemper , he will do it : and surely he can do more this way than every one will believe , he may agitate and stir the humors . hence some have observed more frequent and stronger fits of sleepiness and illness to come upon them , on the days and times that require their attendance upon god , than on other days , when they shall be lively , active , and free of dulness upon common occasions , at sports , songs , interludes , when they shall not have the like command of themselves in the exercises of worship . surely it was more than an ordinary drowsiness that befell the apostles , matth. . . he had told them the seriousness of the occasion , that he was betrayed , that his soul was exceeding sorrowful even to the death : these were considerations that might have kept their eyes from slumber . when they sleep , he awakens them with a piercing rebuke , could ye not watch with me one hour ? and adds to this an admonition of their own danger , and the temptation that was upon them , and yet presently they are asleep again , and after that , again : strange drowsiness ! but he gives an excuse for them , which also tells us the cause of it , the spirit is willing ; their hearts were not altogether unconcerned , but the flesh , that is the body that was weak , that is , subject to be abused by satan , who brought them into a more than ordinary indisposition , as is noted vers . . their eyes were heavy . secondly , the soul hath also its indispositions , which he readily improves against duty to hinder it . as , first , it is capable of a spiritual sluggishness and dulness , wherein the spiritual senses are so bound up , that it considers not , minds not , hath no list , nor inclination to acts of service . what a stupifaction are our spirits capable of ? as david in his adultery seems not to mind , nor care what he had done . in like manner are some in a lethargy , as the prophet speaks , they care not to seek after god. bernard hath a description of it , contrahitur animus , subtrahitur gratia , defervescit novitius fervor , ingravescit tepor fastidiosus ; the spirit is contracted , grace withdrawn , fervour abates , sluggishness draws on , and then duties are neglected . secondly , the spirit is indisposed by a throng of worldly affairs , and these oft justle out duty . christ tells us , they have the same influence upon men that gluttony and drunkenness have , and these unfit men for action , take heed ( saith luk. . . ) to your selves , lest at any time your heart be overcharged with surfeiting and drunkenness , and the eares of this life . these then may at so high a rate overcharge the souls of men , so as to make them frame excuses ; i have bought a farm , or oxen , and therefore i cannot attend , and by this means may they grow so neglective , that the day of the lord may come upon them at unawares . thirdly , sometimes the soul is discomposed through passion , and then 't is indisposed , which opportunity the devil espying , he closeth in with it ; sometime he blows the fire that the heat of anger may put them upon a carelesness ; sometimes he pleads their present frame , as an unfitness for service , and so upon a pretence of reverence to the service , and leaving the gift at the altar till they be in a better humor , many times the gift is not offered at all , pet. . . the apostle directs husbands to manage their authority over their wives with prudence , for the avoiding of brawls and contentions , ye husbands dwell with them according to knowledg , giving honour to the wife a● the weaker vessel ; the reason of which advice he gives in these words , that your prayers be not hindred . prayers are hindred partly in their success when they prevail not , partly they are hindred when the duty of prayer is put by and suspended : and this doubtless the apostle aimes at , to teach us that contentious quarellings in a family hinder the exercise of the duty of prayer . elisha kings . discomposed himself in his earnest reproof of jehoram , for with great vehemency he had spoken to him , vers . , . what have i do with thee ? get thee to the prophets of thy father . w●e●● it not that i regard the presence of jehosaphat , i would not look toward thee , nor see thee . but when he set himself to receive the visions of god , he calls for a minstrel , vers . . the reason whereof ( as p. mantyr , and others suppose ) was this , that however what he spoke to jehoram proceeded from zeal , yet being but a man and subject to the like infirmities of other men , it had distracted and discomposed his spirit , which made him unfit and uncapable to entertain the visions of god. musick then being a natural means for the composure and quiet of the mind , he takes that course to calm and fit himself for that work . fourthly , ignorance and prejudice are spiritual indispositions , which are not neglected by the devil . knowledg is the eye and guide of the soul. if there be darkness there , all acts which depend upon better instruction must cease . the disciples ignorance of scriptures , brought in their unbelief ; christ notes that as the fountain-head of all their backwardness , luk. . . o fools , and slow of heart to believe all that the prophets have spoken . in like manner , if men are not clear or knowing in the ways and necessities of duty and service , the devil can easily prevail with them to forbear and neglect . prejudice riseth up to justifie the disregard of duty , and offers reasons , which ( it thinks ) cannot be answered . thirdly , satan endeavours to prevent duty by discouragements . if he can make the knees feeble , and the hands hang down , he will quickly cause activity and motion to cease . the wayes by which he endeavours to discourage men from the duties of service are these ; first , he sets before them the toile and burthen of duty . if a man sets his face toward heaven , thus he endeavours to scare him off ; is not ( saith he ) the way of religion a dull , melancholy way ? it is not a toile ? a tedious task ? are not these unreasonable injunctions , pray continually , pray without ceasing ; preach in season and out of season ? this suggestion though it be expresly contrary to command , yet being so suitable to the idle and sluggish tempers of men , they are the more apt to take notice of it ; and accordingly they seek ways and shifts of accommodating the command to their inclinations . in amos . . the toyl of sabbaths and festival services ( as they thought it ) makes them weary of the duty ; when will the new moon be gone , that we may sell corn ? and the sabbath , that we may set forth wheat ? these men thought their services tedious and intrenching upon their callings and occupations . mal. . . they said , behold , what , a weariness is it : looking upon it as an insufferable burthen ; nay , they proceeded so far , as to snuff at it . now when the devil had so far prevailed with them , it was easie to put them upon neglect ; which ( as the place cited speaks ) presently followed upon it , they brought the torne , and the lame , and the sick for a sacrifice . satan first presented these services as a wearisome burthen , then they snuffed at them ; next they thought any service good enough , how mean soever , though to an open violation of the law of worship : and lastly , from a pollution of the table of the lord , they proceeded to a plain contempt of duty , the table of the lord is polluted , and the fruit thereof , even his meat is contemptible . vers . . in the management of this discouragement , the devil hath most success upon those that have not yet tasted the sweetness and easiness of the wayes of the lord , his yoke is indeed easie , his burthen is light ; his service is a true freedom to those that are acquainted with god , and exercised in his service . but when men are first beginning to look after god and duty , and are not yet filled , and satisfied with the fatness of his house : this temptation hath the greater force upon them , and they are apt to be discouraged thereby . secondly , he endeavours to discourage them , from the want of success in the duties of worship . when they have waited long and sought the lord , then he puts them upon resolves of declining any further prosecution ; as he did with joram at the siege of samaria , why wait i upon the lord any longer ? ( said he ) after he had expected deliverance a long time without any appearance of help . when saul saw that god answered him not , neither by dreams , nor by vrim , nor by prophets , the devil easily perswaded him to leave off the ordinary ways of attendance upon god , and to consult with the witch of endor . the prophane persons mentioned in mal. . . that had cast off all regard to his laws , all respect to his ordinances , were brought to this pitch of iniquity , by the suggestions of want of success ; they said , it is vain to serve god : and what profit is it , that we have kept his ordinances , and that we have walked mournfully before the lord of hosts ? it seems they were like the people spoken of in isa . . , . they had fasted and prayed , and god delayed to answer them , which they looked upon as a disobligement from duty ; and that which they could peremptorily insist upon as a reason , which might justifie their neglect . wherefore have we fasted , say they , and thou seest not ? wherefore have we afflicted our soul , and thou takest no knowledge ? neither doth this discouragement fall heavy , only upon those whose hearts are departed already from god , who might be supposed to be forward to imbrace any excuse from his service ; but we shall find it bears hard upon the children of god. david was ready to give over all , as a man forsaken of god , psal . . , . why hast thou forsaken me , o my god , i cry in the day time , but thou hearest not ; and in the night season , and am not silent . we may clearly gather from his expressions , that this temptation had sorely bruised him , and that upon god's delay of answer , he was ready to charge an unrighteousness upon gods carriage toward him ; for in that he adds , that he kept his ground , and did not consent to it ( as the words following , but thou continuest holy , do imply ) it shewed what the devil was objecting to him . and elsewhere , in psal . . . when he had cryed and was not answered , he began to be weary , and his eyes failed ; nay , his flesh and heart failld : his spirit sunk , as a man almost vanquished and overcome with the temptation . thirdly , this our adversary raiseth up discouragements to us from the unsuitableness of our hearts to our services ; herein he endeavours to deaden our hearts , to clog our spirits , to hinder and molest us , and then he improves these indispositions and discomposures against the duty in which he hath a double advantage : for ( ) he deprives us of that delight in duty which should whet on our desires to undertake it , so that we come to the lord's table as old barzillai , without a taste or relish of what we eat or drink . when we come to hear , the ear that tryeth words , as the pallat tasteth meat , finds no savour in what is spoken ; and this satan can easily do by the inward deadness or disquiet of the heart : even as the anguish of diseases takes away all pleasures which the choicest dainties afford . as job observes , when a man is chastned with pain upon his bed , his life abhors bread , and his soul dainty meat . and when a man is brought to loath his duties , as having nothing of that sweetness and satisfaction in them which is every where spoken of , a small temptation may put him upon neglect of them . ( ) he hath plausible and colourable arguments , by which he formeth an opinion in the minds of men , that in cases of indisposition they may do better to forbear than to proceed . he tells them , they ought not to pray or present any service while they are so indisposed , that no prayer is acceptable where the spirit doth not enliven the heart , and raise the affections ; that they do not take his name in vain , and increase their sin , and that they should wait till the spirit fill their sails : and to say the truth , it is a great difficulty for a child of god to hold his feet in such slippery places ; how many have i known complaining of this , and perswading themselves verily , that they might do far better to leave off all service , than to perform them thus ? and scarcely have i restrained them from a complyance with satan , by telling them , that indispositions are no bar to duty ; but that duty is the way to get our indispositions cured . that duty is absolutely required , and dispositions to be endeavoured ; and that 't is a less offence to keep to duty under indispositions , than wholly upon that pretence to neglect it . and indeed , where these indispositions are bemoaned and striven with , the services are often more acceptable to god , than pleasing to our selves : the principle is truly spiritual and excellent ; a foundation of saphirs and precious stones , upon which ( if we patiently wait ) he will build a pallace of silver ; for that service is more spiritual that is bottom'd , and carry'd on by a consciencious regard to a command , when there are no moral motives from sence and comfort concurring , than that which hath more of delight to encourage it , while the power of the command is less swaying and influential . fourthly , men are oft discouraged from a sence of unworthiness of the priviledge of duty , a kind of excess of humility , which principally relates to the sacrament of the lords supper and prayer ; the accuser of the brethren tells them , that they have nothing to do to take the name of god in their mouthes , that 't is an insufferable presumption . hence , some like the woman with the bloody issue , dare not come to christ to ask a cure , while yet they earnestly desire it ; and would rather , if they could privately steal it , then openly beg it . the publican is presented to us in the parable , as one that could scarce get over that objection ; he is set forth standing at a distance , not daring to lift up his eyes to heaven ; scarce attempting to speak , rather expressing his unworthiness to pray , than setting upon the duty : his smiting upon his breast , and saying , god be merciful to me a sinner , argued , that much of these discouragements lay upon him . the like we may see in the prodigal , who it seems had it long in dispute , whether he should go to his father , whose kindnesses he had so abused ; and so long as he could make any other shift , he yielded to the temptation : at last he came to that resolve , i will arise and go to my father , and say , i have sinned against heaven , and thee , and am not worthy to be called thy son. which shew , that the sense of this kept him off till necessity forced him over it . and this is a discouragement the more likely to prevail for a neglect of service ; because part of it is necessary , as the beginning of those convictions of our folly : to have such low thoughts of our selves , that we are not worthy to come into his presence , nor to look toward him , is very becoming ; but to think , that we should not come to him , because our conscience accuseth of unworthiness , is a conclusion of satan's making , and such as god never intended from the premises , but the direct contrary ; come , saith god , though unworthy . the like course doth the devil take to keep men off from the lord's table ; oh ( saith he ) 't is a very solemn ordinance ; he that partaketh of it unworthily , eateth and drinketh damnation to himself : how darest thou make such bold approaches ? while the hearts of men are tender , their consciences quick and accusing , the threatning begets a fear , and they are driven off long , and debarr themselves unnecessarily from their mercies . fourthly , satan endeavours to hinder duty , by bringing them into a dislike and loathing of duty . this is a course most effectual , dislike easily bringeth forth aversation ; and withal , doth strongly fix the mind in purposes of neglect and refusal : the devil bringeth this about many ways : as , first , by reproaches and ignominious terms . it was an old trick of the wicked-one , to raise up nick-names and scoffs against the ways of god's service , thereby to beget an odium in the hearts of men against them . the seat of the scornful is a chair that satan had reared up from the beginning . by this art , ( when god was known in jury , and his name was great in israel ) were the heathens kept off from laying hold on the covenant of god. he rendred them , and the ordinances of worship ridiculous to the nations : the opprobium of circumcision , and their unreasonable faith ( as the heathens thought it ) upon things not seen , was a proverb in every man's mouth ; credat judaeus apella — non ego . the jews were slandered with the yearly sacrifice of a grecian . and apion affirms , that antiochus found such an one in a bed in the temple : and that they worshipped an asses head in the temple . apion slandered the jews with vlcers in their privy parts every seventh day : hence he derives sabbath , of sabatosis ; which with the aegyptians signifies an vlcer . lysimachus slandered the jews in aegypt , as leprous church-robbers ; and that their city was hence called hierosola . when the gentiles were called into the fellowship of the gospel , it was aspersed with the like scoffs and flouts ; it was frequently called a sect , a babling and strange and uncouth doctrine : besides , a great many lies and forgeries that were invented to make it seem odious ; and by this means it was every where spoken against . machiavil , that propounded the policy of full and violent calumniations to render an adversary odious ( knowing that how unjust soever they were , yet some impression of jealousie and suspition would remain ) had learned it of this old accuser , who had often , and long experienced it to be a prevalent course , to bring the services of god under dislike . david speaking of what befel himself , in this kind : psal . . , , , . that his zeal lay under reproach ; his weeping and fasting became a proverb : and that in all these , he was the song of the drunkard . he expresseth such apprehensions of the power of this temptation upon the weak ; that he doth earnestly beg , that satan might not make it a snare to them . vers . . let not them that wait on thee , o lord god of hosts , be ashamed for my sake ; let not those that seek thee , be confounded for my sake . and further declares it , as a wonderful preservation and escape of this danger ; that notwithstanding these reproaches , he had not declined his duty . vers . . but as for me , my prayer is unto thee lord. paul seems to speak his sense of this piece of policy ; his imprisonment administred matter of reproach to his profession : though his cause were good , yet he suffered trouble as an evil doer ; this he knew the devil would improve to a shame and disgrace unto the service of god , and therefore he chargeth timothy to be aware of that temptation , tim. . . be not thou therefore ashamed of the testimony of our lord , nor of me his prisoner . and vers . . he takes notice of onesiphorus , that had escaped that snare , and was not ashamed of his chain . and we have the greater reason to fear the danger of this art , when we find that the tempter made use of it , to turn away the affections of the capernaumites from christ himself , mat. . . when he had preached in their synagogues , to the applause and astonishment of all his hearers ; the devil fearing the prevalency of his doctrine , finds out this shift , to bring them to a dislike of him , and his preaching ; is not this the carpenters son ? and they were offended in him . secondly , duties are brought under dislike by the hazards that attend them : the devil leaves it not untold , what men shall meet with from the world , if they run not with them into excess of vanity and neglect ; if bonds , imprisonments , banishments , hatreds , oppositions , spoyling of goods , sufferings of all kinds will divert them , he is sure to set all these affrightments before them : which though they do not move some from their steadfastness ; such as daniel , whose constancy in duty was not pierced by the fear of lyons : and the three children , who would not decline the ways of the lord for the terrour of a fiery furnace . yet these considerations prevail with most , as christ notes , in those that received seed in stony places , whose joy in the word was soon blasted , and they offended at the ways of duty , when tribulation and persecution because of the word arose : christ pronouncing him blessed , that should not be offended in him , because of the dangers of his service , shews , that the escape of such a temptation is not a common mercy . and if we shall observe paul's practice , upon his first undertaking of the ministry , when it pleased god to call him to preach his son christ among the heathen , we shall see , ( ) that he was aware of such objections as these . ( ) that flesh and blood are apt to comply with them , and to take notice of them . ( ) and that the best way to avoid them is , to stop the ears against them , and not to hearken to them , or consult with them . ( ) and that he that must do it to purpose , must without delay , immediately resolve against such hinderances ; it being most difficult for men that will be inclining to such motions , and hearkning to what the devil offers , under pretence of self-preservation , to disingage themselves after they have suffered their souls to take the impression . thirdly , the meanness of religious appointments ( as to the outward view ) is also made use of , to beget a loathing of them . in this the devil hath this advantage , that however they are all glorious within , and as the curtains of solomon ; yet are they as to their outward appearance like the tents of kedar , without any of that pomp and splendor which the sons of men affect and admire . christ himself when he had vailed his glory by our flesh , was of no exteriour form or beauty . the ministration of his word , which is the scepter of his kingdom , seems contemptible , and a very foolishness to men ; insomuch , that paul was forced to make an apology for it , in that it wanted those outward braveries of excellency of speech and wisdom , by shewing it was glorious in its power , and was indeed an hidden wisdom ( though not like that wisdom which the princes of wisdom , and philosophy affected ) among such as were perfect . the sacraments both of the old and new testament seemed very low and contemptible things to a common eye ; neither need we any other evidence to shew , that men are apt to disrelish them , and to entertain strange thoughts of them upon this very account , than this , that some raise up batteries against these ordinances upon this ground , that because they seem low and mean to them , therefore they think it improbable , that god should have indeed appointed them to be used in the literal sense , or that at best they are to be used as the first rudiments of christianity , and not enjoyned upon the more grown christians . neither may i altogether pass over that remarkable humour , that is in some , to give additional ornaments of outward garb and form , for the greater honour and lustre of these injunctions of christ ; so that while they endeavour to shew their greatest respects to them , they betray their inward thoughts to have carryed some suspition of their reality because of their plainness ; and by this means whilst they endeavour to put an honour upon christs institutions , they really despise them , and shew their respects to their own inventions . but that we may be further satisfied , that satan works by this engine , let us consider , that of cor. . . the jews were for signs from heaven , to give a credit and testimony to that doctrine which they would receive . the greeks ( who were then the only people for learning ) were for philosophical speculations , and disputes . now ( saith the apostle ) the doctrine of the gospel ( which is the preaching of christ crucified ) because it came not within the compass of what both these expected , therefore the devil so wrought upon this advantage , that both contemned it , it was to the jews a stumbling-block , and to the greeks foolishness . of this also he speaks more fully , cor. . . where he shews , that the minds of the corinthians were ready to be corrupted with error , against the plain import of the gospel ; and that which they took offence at , was its simplicity : they looked upon it as contemptible , because not containing such gorgious things as might suit a soaring and wanton fancy . now he resolves all this into a cheat of satan , taking the advantage of this , ( as he did upon eve from the seeming inconsiderableness of the prohibition of eating a little fruit ) to perswade them , that so mean a thing as the gospel could not be of god. i fear ( saith he ) lest by any means , as the serpent beguiled eve through his subtilty , so your minds should be corrupted from the simplicity that is in christ . fourthly , the sins of professors , through the craft of satan , beget a loathing of these holy things . if god loath his own appointments , and cannot bear them , because of the iniquities of those that offer them ; no wonder , if men be tempted to disgraceful apprehensions of them , when they observe some that pretend an high care , and deep respect for them , live prophanely . the sins of eli's sons wrought this sad effect upon the people , that men ( for their sakes ) abhorred the offerings of the lord , sam. . . those that fell off to error , and thence to abominable practices , caused the way of truth to be evil spoken of , pet. . . the priests that departed out of the way , caused many to stumble at the law , mal. . . nay , so high doth satan pursue this sometimes , that it becomes an inlet to direct atheism . fifthly , satan also works mightily in the prophane dispositions of men , and acts that principle to a disregard and weariness of the services of god ; a flagitious wicked life naturally leads to it : those that eat up gods people as bread , psal . . . called not upon god. this eats out at last the very exteriour and formal observation of religious duties , in this satan bends his force against them : ( ) by heightning the spirits of men to an insolent defiance of god by a continued prosperity : he draws out the pride and vanity of their spirits , to a bold contempt , who is the lord that we should serve him ? we are lords , we will come no more at thee : our tongues are our own , &c. thus they set their mouthes against heaven . eliphaz tells us this , as the usual carriage of those that lived in peace and jollity ; job . . therefore say they unto god , depart from us , for we desire not the knowledge of thy wayes ; who is the almighty that we should serve him ? ( ) by hiding from them the necessities of duty . job speaking of the hypocrite , job . . . describes him by these neglects of duty , will he delight himself in the almighty ? will be always call upon god ? of this he gives the reason , vers . . he will call and cry when trouble comes upon him . when distresses make duties necessary , then he will use them ; in his affliction he will seek him early , hos . . . as the israelites did , psal . . . when he slew them , then they sought him , and enquired early after god. but when he is not thus pinched ( and satan will endeavour in this case , that he be as far from the rod of god , as he can make him ) he gives over seeking god , and loaths it ; nay , accounts it as ridiculous so to do : they mock at his counsel , and contemn his advice of waiting upon him . sixthly , satan picks quarrels in men , at the manner of performance of duty . when duty cannot be spoken against , then he endeavours to destroy it by the modes , circumstances , and way of performance : as ( ) if those that act in them discover any weakness ( as who doth not , when he hath done his best ? ) this he endeavours to blemish the duty withal . the bodily presence of paul was objected against him , as being contemptible , and his speech as weak ; but the design of that objection lay higher , the devil thereby endeavouring to render the duties of his ministry as contemptible , and not to be regarded . ( ) if the circumstances please not , he teacheth them to take pet with the substance , and like children to reject all , because every thing is not suitable to their wills . ( ) if it be managed in any way not grateful to their expectations ; if too cuttingly and plain , then they think they be justified to say , they hate it , as ahab did micaiah : if any way too high or abstrusely , then likewise they fling off . on this point the devil perswaded many of christs followers to desert him , jo. . . because he had spoken of himself in comparisons , that they judged too high ; when he said , he was that bread that came down from heaven , vers . . they said , that was a saying not to be born : and on that occasion , they went back , and walked no more with him . seventhly , the devil brings a naus●ating of the duties of worship , by a wrong representation of them , in the carriage and gestures of those that engage in them . it seems strange to some , that are but as idle spectators , to observe the postures of saints : seriously lifting up their eyes to heaven , or humbly mourning , and smiting on their breasts ; these the devil would render ridiculous , and as the suspicious managements , of an histrionical or hypocritical devotion : as men at a distance beholding the strange variety of actions and postures of such as dance , being out of the sound of their musick , shall think them a company of mad men , and frantick people . such perverse prospects doth he sometimes afford to those , that come rather to observe what others do , than to concern themselves in such duties ; that , not seeing their private influences , nor the secret spring that moves them , they judge them foolish ; and from thence they contract an inward loathing of the duties themselves . fifthly , in order to the hindring or preventing of duty , satan useth to impose upon men , by fallacious arguings : and by a piece of his sophistry , he endeavours to cheat them out of their services . i shall note some of his remarkable dealings in this kind : as first , he heightens the dignity of god's children ; upon a design to spoil their duty . he tells them , they are partakers of the divine nature . that they are in god and christ , and have the communications of his spirit ; and therefore they need not now drink of the cistern , seeing they enjoy the fountain ; and that these services ( in their attainments ) are as useless , as scaffolds are when once the house is built . to prosecute this he takes advantage , ( ) of the natural pride of their hearts ; he puffs them up with conceits of the excellency of their condition ; a thing which all men are apt to catch at with greediness , upon the least imaginary grounds : if a man have but a little knowledg , or have attained to any vain speculations , he is presently apt to be vainly puffed up by his fleshly mind . the same hazard attends any conceited excellency , which a man apprehends he hath reached unto . those monsters of religion , mentioned by peter and jude , that made no other use of the grace of god but to turn it into wantonness ; yet were they so tumified with the apprehensions of their priviledges , that whilst they designed no other thing , than plain licentiousness , and a wantonness in the lusts of the flesh ; yet ( it seems ) they encouraged themselves , and allured others , from a supposed liberty which their priviledges gave them ; and to this purpose had frequently in their mouthes , great swelling words of vanity , pet. . . even whilst they walked after their own lusts , jud. vers . . ( ) to strengthen their proud conceits , the devil improves what the scriptures speak , of the differences of god's children ; that some are spiritual , some are carnal ; some weak , others strong ; some perfect , some less perfect ; some little children , some young men , some fathers . the end of all this , is to make them apprehend themselves christians of an higher rank and order , which also makes way consequently for a further inference , ( viz. ) that there must needs be immunities and priviledges suitable to these heights and attainments . to this purpose , ( ) he produceth those scriptures that are design'd by god , to raise up the minds of men , to look after the internal work and power of his ordinances , and not to center their minds and hopes in the bare formal use of them , without applying their thoughts to god and christ ; unto whom , they are appointed to lead us . such as these scriptures , rom. . . he is not a jew , which is one outwardly ; neither is that circumcision which is outward in the flesh : but he is a jew , which is one inwardly , and circumcision is that of the heart , in the spirit , and not in the letter . and rom. . . we should serve in newness of spirit , and not in the oldness of the letter . cor. . . wherefore henceforth know we no man after the flesh , yea though we have known christ after the flesh , yet now henceforth know we him no more . ephes . . . he gave some apostles , and some prophets , &c. for the perfecting of the saints — till we all come in the unity of the faith , and of the knowledge of the son of god unto a perfect man. by a perverse interpretation of these , and some other scriptures of like import , he would perswade them , that the great thing that christ designed by his ordinances , was , but to train up the weaker christians by these rudiments ( as the a , b , c , to children ) to a more spiritual and immediate way of living upon god : and that these become altogether useless , when christians have gotten up to any of these imaginary degrees of a supposed perfection . enough of this may be seen in the writings of saltmarsh , winstanly , and others , in the late times . how great a trade satan drove by such misapprehensions not long since , cannot easily be forgotten ; so that god's worship did almost lye wast ; and in many places , the way to sion did mourn . secondly , he will sometimes confess an equality of priviledge among the children of god , and yet plead an inequality of duty , that god is as good and strong to us , and that we have all an equal advantage by christ , he will readily acknowledge . but then when we should propound the diligence of the saints in their services for our pattern ( as of davids praying seven times a day , daniels three times , anna's serving god with fastings and prayers night and day , &c. ) he tells us , these were extraordinary services , and ( as it were ) works of supererrogation , more than the command of god laid upon them . so that we are not tyed to such strictness ; and we being naturally apt to indulge our selves in our own ease , are too ready to comply with such delusions . and by degrees men are thus brought to a confident belief , that they may be good enough , and do as much as is required , though they slacken their pace , and do not fast , pray , or hear so often , as others have done . thirdly , another sophism of his , is to heighten one duty , to the ruine of another . he strives to make an intestine war among the several parts of the services we owe to god ; and from the excellency of one , to raise up an enmity , and undervaluing disregard of another . thus would he sever , as inconsistent , those things that god hath joyned together . as among false teachers , some say , lo here is christ ; and others , lo he is there . so we find satan dealing with duties , he puts some upon such high respects to preaching , that ( say they ) christ is to be found here , most frequently , rather than in prayer , or other ordinances ; others are made to have the like esteem for prayer : and they affirm , in this is christ especially to be met withal . others say the like of sacraments , or meditation . in all these satan labours to beget a dislike and neglect of other services . thus ( in what relates to the constitution of churches ) he endeavours to set up purity of churches , to the destruction of vnity ; or vnity to the ruine of purity . a notable example hereof we have in the euchytae , ( a sect of praying hereticks , which arose in the time of valentinian and valens ) who upon the pretence of the commands of christ and paul , for praying continually , or without ceasing and fainting , owned no other duty as necessary ; vilifying preaching and sacraments , as things ( at best ) useless and unprofitable . the like attempts he makes daily upon men , where though he prevail not so far , as to bring some necessary duties of service into open contempt ; yet he carries them into too much secret neglect , and disregard . fourthly , he improves the grace of the gospel , to infer an unnecessariness of duty ; and this he doth , not only from the advantage of a prophane and careless spirit in such as presumptuously expect heaven , though they mind not the way that leads to it : for with such it is usual ( as one observes ) for satan to sever the means from the end , in things that are good , to make them believe , they shall have peace , though they walk in the imaginations of their heart ; to make them lean upon the lord for heaven , in the apparent neglect of holiness and duty . as in evil things , he severs the end from the means , making them confident they shall escape hell and condemnation , though they walk in the path that leads thither . but besides this , he abuseth the understandings and affections of men , by strange and uncouth inferences ; as that god hath received a satisfaction , and christ hath done all ; so that nothing is left for us to do . the apostle paul was so much aware of this kind of arguing , that when he was to magnifie the grace of god , he always took care to fence against such perverse reasonings ; severely rebuking and refelling such objections : as in rom. . , . where speaking , that our unrighteousness did commend the righteousness of god , he falls upon that reply , why then am i judged as a sinner ? which he sharply refells , as an inference of slanderous imputation to the gospel , which hath nothing in it to give the least countenance to that conclusion , let us do evil , that good may come . and adds , that damnation shall justly overtake such as practise accordingly . the like we have , rom. . . shall we continue in sin , that grace may abound ? which he rejected with the greatest abhorrency , god forbid ! from both which places we may plainly gather , that as unsound as such arguings are , yet men ( through satans subtilty ) are too prone , upon such pretences , to dispute themselves to a careless neglect of duty . this might be enlarged in many other instances , as that of maximus tyrius , who disputed all duties unnecessary upon this ground , that what god will give , cannot be hindred ; and what he will not give , cannot be obtained ; and therefore 't were needless to seek after any thing . much to the same purpose do many argue , if they be predestinated to salvation they shall be saved , though they do never so little ; if they be not predestinated , they shall not be saved though they do never so much . in all which inferences the devil proceeds upon a false foundation , of severing the means , and the end , which the decree of god hath joyned together : but the main of the design , is to hide the necessity of duty from them . fifthly , by urging a necessity or conveniency for suspending or remitting duties . in temptations to sin , he doth from a little , draw on the sinner to more ; but in omissions of duty , he would entice us , from much to little ; and from little , to nothing . very busie he is with us , to break , or interrupt our constant course of duty . duties in order , and practice , are like so many pearls upon one string , if the thread be broken , it may hazard the scattering of all . if we be once put out of our way , we are in danger to roave far before we be set in our rank again . to effect this ( ) he will be sure to straiten or hinder us in our opportunities if he can , and then to plead necessity for a dispensation . 't is true indeed , necessities , when unavoidable ( as the issue of providence , rather than our negligence ) may excuse an omission of duty : because in such cases , god accepting the will for the deed , will have mercy and not sacrifice . but necessity is , most-what a pretence or cover to the slothfulness of professors ; and the devil will do all he can to gratifie them in that humour , and to prepare excuses for them , from such hinderances or interruptions , as business , or disturbances can make : yet if these be not in readiness , he will ( ) endeavour to take off our earnestness , by suggesting to us our former diligence , that we at other times have been careful and active : or ( ) by setting before us the greater negligence of those that are below us . the meaning of both which insinuations is to this one purpose , that we may make bold with some omissions , without any great hazard of our religious intentions , or scandal and offence to others . now , if he can by any of these wayes , bring us to any abatement of our wonted care and exercise , he will then still press for more , and from fervency of spirit , to a cold moderation ; from thence he will labour to bring us down to seldom performances : from thence , to nothing . the spiritual sluggard that will be overcome to some neglects , shall be found a companion at last to a waster ; and will be brought to a total neglect of all . the church of ephesus , rev. . , . may sadly give proof of this , they left their first love ; and from thence declined so far , that at last god was provoked to remove the candlestick out of its place . sixthly , satan puts tricks upon men , ( in order to the hindring of duty ) by putting us from a service presently needful , with the proposal of another , in which , at that time , we are not so concerned . in several duties of christianity , there is a great deal of skill required to make a right choice , for present or first performance ; and to have a right judgment to discover the times and seasons of them , is matter of necessary study . our adversary observing our weaknesses in this , ( when no other art will prevail , ) endeavours to put us upon an inconvenient choice , when he cannot make us neglect all . as ( ) by engaging us in a less duty , that we may neglect a greater ; he is willing that we ( as the pharisees ) should tithe mint and annis , upon condition that we neglect the greater things of the law. this was the fault of martha , luk. . . who busied her self in making entertainment for christ's welcome , and in the mean time neglected to hear his preaching : which , as he notes , was the only necessary duty of that time ; one thing is necessary . she is not blamed , for doing that which was simply evil in it self ( for the thing she did was a duty ; ) but for not making a right choice of duty ; for that rebuke , mary hath chosen the better part , is only a comparative discommendation ; as austin interprets , non tu malam , sed illa meliorem , the thing thou doest is not evil , if it had not put thee upon a neglect of a greater good . ( ) he sometimes puts men upon what is good and necessary ; but such , as they cannot come at without sin. thus sacrificing in it self was a necessary duty : and such was sauls condition , that it concerned him at that time , to make his peace with god , and to enquire his mind . yet when the devil upon that pretence , put him upon offering a sacrifice , he put him upon no small transgression . the like game satan sometimes plays with private christians , who are perswaded beyond their station and capacity in reference to some ordinances of god. ( ) he sometimes puts men upon dangerous undertakings in pursuit of their fancy , of gaining an advantage for some service ; and so are they turned out of the way of present obedience , in grasping at opportunities of duty out of their reach . saul spared the sheep and oxen of the amalokites for sacrifice , when obedience had been more acceptable than sacrifice . ( ) there is a further cheat in the choice of duty ; when satan employs them to provide for duties to come , to the neglect of duties presently incumbent upon them ; whereas we are more concerned in that , which , at present , is necessary ; than in that , which may be so for the future ; which is a mistake , like that of caring for the morrow , while we use not what god puts in our hand for to day . chap. xviii . satan's second grand design against duties , is to spoil them . ( ) in the manner of undertaking ; and how he effects this . ( ) in the act or performance , by distracting outwardly , and inwardly . his various ways therein , by vitiating the duty it self . how he doth that . ( ) after performance ; the manner thereof . the chief of satans ways for the hindring and preventing of duty have been noted ; what he comes short in this design , he next labours to make up , by spoyling and depraving them : and this he doth endeavour three ways . first , by putting us upon services in such a manner as shall render them unacceptable , and displeasing unto god , and unprofitable to us : as ( ) by a careless and rash undertaking of service . we are commanded to take heed to our selves how we hear , or pray ; and to watch over our hearts , that they be in a fit posture for meeting with god. because the heart , in service , is that which god most looks at , and our services are measured accordingly ; if then by a heedless undertaking ; we adventure upon them , not keeping out foot when we go into the house of god , we offer no other than the sacrifice of fools ; and give occasion to god to complain that we do but draw neer to him with our lips , while our hearts are far from him . secondly , the like spoil of duty is made , when we adventure upon it , in our own strength , and not in the strength of christ . satan sees the pride of our heart , and how much our gifts may contribute to it , and how prone we are to be confident of a right performance of what we have so often practised before : and therefore doth he more industriously catch at that advantage , to make us forget , that our strength is in god ; and that we cannot come to him acceptably , but by his own power . christians are often abused this way ; when their strength is to seek , duty is oft perversly set before them , that they may act as sampson did , when his locks were cut , who thought to shake himself , and to go out as at other times , and so fell into the hands of the philistines . thirdly , if he can substitute base ends and principles , as motives to duty , instead of these that god hath commanded , he knows the service will become stinking and loathsome to god. fasting , prayers , alms , preaching , or any other duty may be thus tainted , when they are performed upon no better grounds , than to be seen of men , or out of envy , or to satisfie humour , or when from custom , rather than conscience . how frequently did the prophets tax the jews for this , that they fasted to themselves ? and brought forth fruit to themselves ? how severely did christ condemn the pharisees upon the same account ? telling them , that in hunting the applause of men , by these devotions , they had got all the reward they were like to have . fourthly , when we do our services unseasonably , not only the grace and beauty of them is spoiled ; but often are they rendred unprofitable . there are times to be observed , not only for the right management of common actions , but also for duties . what is christian reproof , if it be not rightly suited to season , and opportunity ? the same may be said of other services . fifthly , services are spoiled , when men set upon them without resolutions of leaving their sins . while they come with their idols in their heart , and the stumbling-block of their iniquity before their face , god will not be enquired of by them . he requires of those that present their services to him , that ( at least ) they should not affront him , with direct purposes of continuing in their rebellions against him : nay , he expects from his servants , that look for a blessing in their duties ; that they come with their hearts sprinkled from an evil conscience , and their bodies washed with pure water . if they come to hear the word , they must lay aside all filthiness , and superfluity of naughtiness : if they pray , they must lift up pure hands . if they come to the lords supper ; they must eat that feast with the unleavened bread of sincerity and truth . and albeit , he may accept the prayers of those , that are so far convinced of their sins ( though they be not yet sanctified ) that they are willing to lay down their weapons , and are touched with a sence of legal repentance : for thus he heard ahab , and regarded the humiliation of nineveh . ) yet while men cleave to the love of their iniquity , and are not upon any terms of parting with their sins , god will not look to their services , but abhor them . for thus he declares himself , isa . . . to what purpose is the multitude of your sacrifices ? bring no more vain oblations . — i cannot away with them , it is iniquity , even the solemn meeting , — my soul hateth them , they are a trouble to me , i am weary to bear them : when you spread forth your hands , i will hide mine eyes from you , yea when you make many prayers , i will not hear . the ground of all this is , that their heart was no way severed from the purposes of sinning , your hands are full of blood , vers . . satan knowing this so well , he is willing that they engage in the services of god ; if they will keep up their allegiance to him , and come with intentions to continue wicked still : for so while he cannot prevent the actual performance of duty , ( which yet notwithstanding he had rather do , because he knows not but god may by that means sometime or other rescue these slaves of satan out of his hand ) he makes their services nothing worth , and renders them abominable to god. sixthly , in the manner of undertaking , duties are spoiled , when men have not a submissive ingenuity in them , by giving themselves up to the direction and disposal of the almighty ; but rather confine and limit god to their wills and desires . sometimes men by attempting of services to god , think thereby to engage god to humour them in their wills and ways . with such a mind did ahab consult the prophets about his expedition to ramoth-gilead ; not so much seeking gods mind and counsel for direction , as thinking thereby to engage god to confirm and comply with his determination . with the same mind did johanan and the rest of the people consult the lord , concerning their going down to aegypt , jer. . . though they solemnly protested obedience to what god should say , whether it were good or evil ; yet when the return from god , suited not with their desires and resolutions , they denied it to be the command of god ; and found an evasion to free themselves of their engagement , jer. . . such dealings as these being the evident undertakings of an hypocritical heart , must needs render all done upon that score , to be presumptuous temptings of god ; no way deserving the name of service . secondly , not only are services thus spoiled , in those wrong grounds and ways of attempting , or setting about them , but in the very act , or performance of them , while they are upon the wheel , ( as a potters vessel in the prophet ) they are often marred : and this satan doth two ways . ( ) by disturbing our thoughts , which should be attentive and fixed upon the service in hand . ( ) by vitiating the duty it self . first , by distracting or disturbing our thoughts . this is an usual policy of satan . those fowls which came down upon abrahams sacrifice , are supposed ( by learned expositors ) to signifie those means and ways by which the devil doth disorder and trouble our thoughts in religious services . and christ himself compares the devil stealing our thoughts from duty , to the fowls of the air , that gather up the seed as soon as it is sown . there are many reasons that may perswade us , that this is one of his master-pieces of policy . as ( ) in that the business of distraction is oft , easily done ; our thoughts do not naturally delight in spiritual things , because of their depravement ; neither can they easily brook to be pent in , or confined so strictly , as the nature of such imployments doth require ; so that there is a kind of preternatural force upon our thoughts , when they are religiously imployed ; which as it is in it self laborious : ( like the stopping of a stream , or driving jordan back ; ) so upon the least relaxing of the spring , that must bend our thoughts heaven-ward , they incline to their natural bend and current . as a stone rolled up a hill , hath a renitentia , a striving against the hand that forceth it , and when that force slackens , it goes down-ward . how easily then is it for satan to set our thoughts off our work ? if we slacken our care never so little they recoyle , and tend to their old byas ; and how easie is it for him to take off our hand ? when 't is so much in his power to inject thoughts and motions into our hearts ; or to present objects to our eyes , or sounds to our ears , which by a natural force raiseth up our apprehension to act : for in such cases , non possumus non cogitare : we cannot restrain the act of thinking , and not , without great heedfulness , can we restrain the pursuit of those thinkings and imaginations . ( ) satan can also do it insensibly ; our distractions or roveings of thoughts creep and steal upon us silently , we no more know oft , when they begin , than when we begin to sleep ; or when we begin to wander in a journey , where oft we do not take our selves to be out of the way , till we come to some remarkable turning . ( ) and when he prevailes to divide our thoughts from our duty , he always makes great advantage ; for thus he hinders ( at least ) the comfort and profit of ordinances . while we are busied to look to our hearts , much of the duty goeth by , and we are but as those , that in publick assemblies are imployed to see to the order and silence of others , who can be scarce at leasure to attend for their own advantage . besides , much of the sweetness of ordinances are abated by the very trouble of our attendance . when we are put to it ( as abraham was ) to be still driving away those fowls that come down upon our sacrifice , the very toil will eat out , and eclipse much of the comfort . thus also he ( at least ) provides matter to object against the sincerity of the servants of god ; and will assurly find a time , to set it home upon them to the purpose , that their hearts were wandring in their services . thus he further gets advantage for a temptation to leave off their duty , and will not cease to improve such distractions ( as we have heard ) to an utter overthrow of their services . nay , if he prevail to give us such distractions as wholly takes away our minds , and serious attentions from the service , then is the service become nothing worth , though the outward circumstances of attendance be never so exact and saint-like . who could appear in a more religious dress , than those in ezek. . . who came and sate , and were pleased with divine services ( as to all outward discovery ) as gods people ; yet was all spoiled with this , that their hearts were after their covetousness . now this distraction satan can work two wayes . first , by outward disturbances . he can present objects to the eyes , on purpose to entice our thoughts after them . the closing of the eyes in prayer , is used by some of the servants of god , to prevent satan's temptations this way . and we find , in the story of mr. rothwel , that the devil took notice of this in him , that he shut his eyes to avoid distraction in prayer . which implies , a concession in the devil , that by outward objects he useth to endeavour our distraction in services . the like he doth by noises and sounds . neither can we discover how much of these disturbances , ( by coughings , hemmings , tramplings , &c. which we hear in greater assemblies ) are from satan , by stirring up others to such noises . we are sure the damsel that had an unclean spirit , act. . that grieved and troubled paul ( going about these duties ) with her clamours , was set on by that spirit within her , to distract and call off their thoughts from the services , which they were about to undertake . besides , the common ways of giving trouble to the servants of god in outward disturbances , he sometimes ( though rarely ) doth it in an extraordinary manner : thus he endeavoured to hinder mr. rothwel from praying for a possessed person , by rage and blaspheming . the like hinderance we read , he gave luther , and others : and truly so strict an attendance in the exercise of our minds , spiritual sences , and graces , is required in matters of worship : and so weak are our hearts in making a resistance , or beating off these assaults , that a very smal matter will discompose us , and a smaller discomposure will prejudice and blemish the duty . secondly , he distracts or disturbs us also , by inward workings , and injections of motions , and representations of things to our minds : and as this is his most general and usual way , so doth he make use of greater variety of contrivance and art in it : as , first , by the troublesome impetuousness and violence of his injections , they come upon us as thick as hail . no sooner do we put by one motion , but another is in upon us : he hath his quiver full of these arrows , and our hearts ( under any service ) swarm with them , we are incessantly infested by them , and have no rest . at other times , when we are upon worldly business , we may observe a great ease and freedom in our thoughts ; neither doth he so much press upon us : but in these , satan is continually knocking at our door , and calling to us , so that it is a great hazard , that some or other of these injections may stick upon our thoughts , and lead us out of the way ; or if they do not , yet 't is a great molestation or toil to us . secondly , he can so order his dealings with us , that he provokes us sometimes , to follow him out of the camp , and seeks to ensnare us , by improving our own spiritual resolution and hatred against him ; even as courage whetted on and enraged , makes a man ventersome beyond the due bounds of prudence , or safety . to this end , he sometimes casts into our thoughts hideous , blasphemous , and atheistical suggestions , which do not only amaze us , but oftentimes engage us to dispute against them ; which , at such time , is all he seeks for : for , whereas in such cases we should send away such thoughts with a short answer , get thee behind me satan ; we by taking up the buckler and sword against them , are drawn off from minding our present duty . thirdly , he doth sometimes seek to allure , and draw our thoughts to the object , by representing what is pleasant and taking . ( ) he will adventure to suggest good things impertinently , and unseasonably , as when he puts us upon praying , while we should be hearing ; or while we are praying , he puts into our hearts , things that we have heard in preaching : these things , ( because good in themselves ) we are not so apt to startle at , but give them a more quick welcome . ( ) he also can allure our thoughts , by the strangeness of the things suggested ; sometimes we shall have hints of things which we knew not before , or some fine and excellent notions , so that we can scarce forbear turning aside after them , to gaze at them : and yet when all is done , except we wholly neglect the duty for them , they will so vanish , that we can scarce remember them when the duty is over . ( ) sometimes he suits our desires and inclinations with the remembrances of things that are , at other times , much in our love and affection ; and with these we are apt to comply : the pleasure of them making us forget our present duty . thoughts of estates , honours , relations , delights , recreations , or whatever else we are set upon at other times , will more easily prevail for audience now . fourthly , he hath a way to betray , and circumvent us , by heightning our own jealousies and fears against him ; and here he out-shoots us in our own bow : and by a kind of overdoing , makes us undoe our desired work . for where he observes us fearful , and watchful against wandring , he doth alarm us the more : so that ( ) instead of looking to the present part of duty ; we reflect upon what is past , and make enquiries , whether we performed that aright ? or whether we did not wander from the beginning ? thus our suspitions that we have miscarried , bring us into a miscarriage : by this are we deceived , and put off from minding what we are doing at present . or ( ) an eager desire to fix our thoughts on our present service , doth amaze and astonish us into a stupid inactivity , or into a saying , or doing , we know not what ; as ordinarily it happens to persons , that out of a great fearfulness to offend in the presence of some great personages , become unable to do any thing rig●t ; or to behave themselves tollerably well : or as an over-steady and earnest fixing the eye , weakens the sight , and renders the object less truly discernable to us . fifthly , sometimes the exercise of fancy acting or working according to some mistake which we have entertained ; as to the manner of performance , doth so hold our thoughts doing , that we embrace a cloud or shadow , when we should have looked after the substance . i will give an instance of this , in reference to prayer ; which ( i have observed ) hath been a snare and mistake to some , and that is this ; because in that duty , the scripture directs us to go to god , and to set him before us : therefore have they thought it necessary to frame an idea of god in their thoughts , as of a person present to whom they speak . hence their thoughts are busied , to conceive such a representation ; and when the shadow of imagination vanisheth , their thoughts are again busied to enquire , whether their hearts are upon god ? thus by playing with fancy , they are really less attentive upon their duty . sixthly , satan can lay impressions of distraction upon men , before they come to religious services , which shall then work , and shew their power to disturb , and divide our hearts ; which is by a strong prepossession of the heart , with any thing that we fear , or hope , or desire , or doth any way trouble us : these will stick to us , and keep us company in our duties , though we strive to keep them back . and this was the ground of the apostles advice , to the unmarried persons , to continue in a single life , ( times of persecution and distress nearly approaching , ) that they might attend upon the lord without distraction : implying , that the thoughtfulness , and more than ordinary carefulness , which would seize upon the minds of persons under such straits and hazards , would unavoidably follow them in their duties , and so distract them . secondly , the other way , ( besides this of distraction ) by which satan spoils our duties in the act of performance , is , by vitiating duty it self : and this he commonly doth three ways . first , when he puts men upon greater care for the outward garb and dress of a service , than for the inward work of it ; he endeavours to make some devotionaries deal with their duties , as the pharisees did with their cups , washing and adorning the out-side , while the inside is altogether neglected . thus the papists generally are for the outward pomp and beauty of services ; being only careful , that all things should have their external bravery : as the tombs of the prophets were painted and beautified , which yet were full of rottenness . and the generality of christians more taken up with this , than with the service of the heart : paul was so sensible of this snare , in the work of preaching , ( where ordinarily men cared for excellency of speech , or wisdom ) that he determines another course of preaching ; not notions , or rhetorick , and enticing words , but the doctrine of christ crucified in sincerity and plainness . 't is not indeed the outward cost and fineness of ordinances that god regards ; incense from sheba , and the sweet cane , from a far country are not to any purpose , where the heart doth not most design a spiritual service ; for these are rather a satisfaction to the humours of men , than to please god : an offering to themselves rather than to him . and therefore is it , that what jeremiah confessed they did , ( chap. . . ) in buying incense and the sweet cane , isaiah ( chap. . . ) seems to deny , thou hast bought me no sweet cane with money ; that is , though thou didst it , yet it was to thy self , rather than to me : i accepted it not , and so was it all one as if thou hadst not done it . secondly , duties and services are more apparently vitiated by humane additions : a thing expresly contrary to the second commandment , and yet is there a strange boldness in men this way , which sometimes riseth to such an height , that the plain and clear commands of god are violated , under the specious pretence of decency , order , and humility ; and nothing doth more take them , than what they devise and find out . satan knows how displeasing this is to god , and how great an inclination there is in men to be forward in their inventions , and self-devised worship ; that he can easily prevail with the incautious . this was the great miscarriage of the jewish nation all along the old testament : and of the pharisees , who though they declined the idolatries of their fathers ; yet were so fond upon their traditions , that they made their worship vain , as christ tells them . and this humour also in pauls time was insinuating it self into christians ; managed by a great deal of deceit , col. . . and shew of wisdom , vers . . which accordingly he doth earnestly fore-warn them of . there are indeed several degrees of corrupting a service or ordinance by humane additions ; according to which , 't is more or less defiled : yet , the least presumption this way , is an offence and provocation . thirdly , duties are vitiated in their excess . natural worship , which consists in fear , love , faith , humility , &c. can never be too much : but instituted worship may , men may preach too much , and pray too long , ( a fault noted by christ in the pharisees , they made long prayers ) even in duties ; a man may be righteous overmuch . timothy was so , in his great pains and over abstemious life , to the wasting of his strength , which the apostle takes notice of , and adviseth against it , drink no longer water , &c. the corinthians were so , when out of a high detestation of the miscarriage of the incestuous person , they were backward to forgive him , and to receive him into the church again . peter is another instance to us of excess ; jo. . . first , in a modest humility , he refuseth to let christ wash his feet : but after , understanding the meaning of it , then he runs to the other extream , and offers not only his feet , but his hands and his head . when the servants of god are conscious of defects in their services , ( as if they would make amends for these , by the length and continuance of their services ) they are easily drawn into an excess , every way disadvantagious to themselves , and the service . thirdly , when satans designs do not take to spoil the duties , either by the manner of the attempt , or in the act : he then seeks to play an after - game , and endeavours to spoil them , by some after-miscarriage of ours , in reference to these services . as first , when he makes us proud of them : we can scarce perform any service with a tollerable suitableness , but satan is at hand to instill thoughts of applause , vain glory , and boasting ; and we readily begin to think highly of our selves , and performances ; as if we were better than others , whom we are apt to censure , as low and weak in comparison of our selves . though this be an apparent deceit , yet 't is a wonder how much the minds , even of the best , are apt to be tainted with it ; even where there are considerable endeavours for humility , and self-denial , these thoughts are apt to get too much entertainment . now , though we run well , and attain some comfortable strength , and watchfulness in the services of god : yet , if they be afterward fly-blown with pride , or if we think to embalm them with praises , or reserve them as matter of ostentation ; though they be angels food , yet ( like the manna of the israelites , when kept too long ) they will putrifie , and breed worms , and so be good for nothing , after that we have been at the pains of gathering it . secondly , when well-performed services are perverted to security , then are they also spoiled ; we are ready to say of them , as the rich man of his abundance , soul take thine ease , thou hast much laid up for many years . satan is willing ( for a further advantage ) that we think our selves secure from him ; and as after a full meal , we are apt to grow drowsie : so after services , we are apt to think our selves out of harms way . the church after an high feast with christ , presently falls asleep , and highly miscarries in security , and neglect : by this means do the best of saints sometimes lose the things they have wrought , and throw down what they formerly built up . daemonologia sacra : or , a treatise of satans temptations : the second part. containing the manifold subtilties and stratagems of satan , for the corrupting of the minds of men with errour ; and for the destruction of the peace and comfort of the children of god. by r. g. london , printed by j. d. for richard randel , and peter maplisden , booksellers in new-castle upon tine , . part ii. chap. i. that it is satan's grand design to corrupt the minds of men with errour . the evidences that it is so . and the reasons of his endeavours that way . next to satan's deceits in tempting to sin and against duty , his design of corrupting the minds of men by errour calls for our search ; and indeed this is one of his principal endeavours , which takes up a considerable part of his time and diligence . he is not only called in scripture an vnclean spirit , but also a lying spirit , and there are none of these cursed qualifications that lie idle in him : as by his uncleanness we may easily conjecture his attempts upon the will and affections to defile them by lust ; so by his lying we may conclude that he will certainly strive to blind the understanding by errour . but a clear discovery of this we may have from these considerations . first , from god's interest in truth , in reference to his great designs of holiness and mercy in the world. truth is a ray and beam of him who is the father of lights . all revealed truths are but copies and transcripts of that essential , archetypal truth . truth is , the rod of his strength , psal . . . the scepter of his kingdom by which he doth subdue the hearts of men to his obedience and service in conversion . truth is that rock upon which he hath built his church , the foundations are the prophets and apostles , eph. . . that is , the doctrine of the prophets and apostles , in the scriptures of the old and new testament . truth is that great depositum committed to the care of his church , which is therefore called the pillar of truth : because as princes or rulers put their proclamations on pillars for the better information of their subjects , so doth his church hold out truth to the world. holiness is maintained by truth , our ways are directed by it , and by it are we forewarned of satan's devices . now the prince of darkness carrying himself in as full an opposition to the god of truth as he can in all his ways , god's interest in truth will sufficiently discover the devil's design to promote errour ; for such is his hatred of god , that ( though he cannot destroy truth , no more than he can tear the sun out of the firmament , yet ) he will endeavour by corrupting the copy , to disgrace the original ; though he cannot break christ's scepter , yet by raising errour he would hinder the encrease of his subjects ; though he cannot remove the rock upon which the church is built , he will endeavour to shake it , or to interrupt the building , and to tear down god's proclamation from the pillar on which he hath set it to be read of all ; and if we can conceive what an hatred the thief hath to the light , as it contradicts and hinders his designs , we may imagine there is nothing against which the devil will use greater contrivances than against the light of truth : he neither can , nor will make a league with any , but upon the terms that nahash propounded to the men of jabesh-gilead , that is , that he may put out their right eye , and so lay it for a reproach upon the israel of god. 't is the work of the holy spirit to lead us into truth , and by the rule of contraries 't is the devil's work to lead into errour . secondly , though the scripture doth charge the sin and danger of delusion and errour upon those men that promote it , to the deception of themselves and others , yet doth it chiefly blame satan for the great contriver of it , and expressly affirms him to be the grand deceiver : instruments and engeniers he must make use of to do him service in that work , but still it is the devil that is a lying spirit in their mouths ; 't is he that teacheth and prompts them , and therefore may they be called ( as elymas was by paul ) the children of the devil , or ( as cerinthus of old ) the first-born of satan . the church of corinth , among other distempers , laboured under dangerous errours , against which when the apostle doth industriously set himself , he doth chiefly take notice , . of the false-teachers who had cunningly wrought them up to an aptitude of declining from the simplicity of the gospel ; these he calls false-apostles , as having no commission from god , and satan's ministers , cor. . , . thereby informing us who it is that sends them out and imploys them upon this errand . . he especially accuseth satan as the great contriver of all this evil ; if any shut their eyes against the light , he gives this for the principal cause , that the god of the world blinded their minds : if any stumbled at the simplicity of the gospel , he presently blames the subtilty of the old serpent for it , cor. . . when false doctrine was directly taught , and varnished over with the glorious pretexts of truth , still he chargeth satan with it , vers . . no marvel , for satan himself is transformed into an angel of light ; where he doth not only give a reason of the corrupting or the adulterating the word of god by false-apostles , as vintners do their wines by mixtures , ( a metaphor which he makes use of , cap. . . ) that they learned it of satan , who abode not in the truth , but was a lyar from the beginning : but also , he further points at satan , to furnish us with a true account of the ground of that cunning craft which these deceitful workers used , while they metamorphosed themselves , by an imitation of the way and manner , zeal and diligence of the apostles of christ ; they were taught by one who had exactly learned the art of imitation , and who could , to all appearance , act to the life the part of an angel of light. and to take away all objection or wonder , that so many with such seeming earnestness and zeal , should give up themselves to deceive by false-doctrine : he tells us that this hath been the devil's work , from the first beguiling of eve , vers . . and that as he then made use of a serpent for his instrument , so ever since in all ages he hath made so often , and so much use of men as his emissaries , that it should now neither seem a marvel , nor a great matter to see the devil at this work by his agents . thirdly , that this is satan's great design , may be further cleared from the constant course of his endeavours . the parable of the tares , matth. . . shews , that satan is as busie in sowing tares , as the master of the field is in sowing wheat ; that by tares , not errors in the abstract , but men are to be understood , is evident from the parable it self ; but that which makes men to be tares , is sin and errour : so that in a complex sense , we are taught how diligent the devil , ( who is expressly signified by the enemy , vers . . ) is in that imployment , much of his time hath been taken up that way . there were false prophets ( saith peter , epist . . . ) and there shall be false-teachers ; that is , so it was of old , and so it will be to the end . the shortest abstract of satan's acts in this matter , would be long and tedious , judge of the rest by a few instances . in the apostles times , how quickly had the devil broached false doctrine ? that it was necessary to be circumcised , was early taught , acts . . in col. . . the vain deceit of philosophy , traditions , and the elements of the world , ( which were the body of mosaical ceremonies ) are mentioned as dangerous intrusions ; and in vers . . the worshipping of angels ( as it seems ) was pleaded for , with no small hazard to the church . the denial of the resurrection is expressly charged upon some of the corinthian church , cor. . . and that the resurrection is past already , tim. . . is affirmed to have been the doctrine of hymeneus , philetus , and others ; but these are comparatively little , to that gross errour of denying christ , jud. v. . or , that jesus is the christ , joh. . . or , jesus christ is come in the flesh , joh. . . which are branded for antichristian errours , and were boldly asserted by many false prophets that were then gone out into the world ; and to such a height came they at last , that they taught the lawfulness of committing fornication , and to eat things offered to idols , rev. . . all these falsehoods took the boldness to appear , before all the apostles were laid in their graves : and if we will believe what austin tells us from epiphanius and eusebius , there were no less than ten sorts of heretical antichrists in the apostle john's days , the simonians , menandrians , saturnilians . &c. this was an incredible increase of false doctrine in so short a time , and in the times and preachings of the apostles themselves , whose power and authority ( one would think ) might have made satan fall before them as lightning . what progress then in this work of delusion might be expected , when they were all removed out of the world ? they left indeed behind them sad predictions of the power of delusion in after-times , of your selves shall men arise , speaking perverse things . after my departing shall grievous wolves enter , &c. acts . . the spirit speaketh expressly , that in the latter times some shall depart from the faith , tim. . . and paul ( thess . . . ) prophesies of a general apostacy , upon the revealing of the man of sin , and the mystery of iniquity , and that these should be perilous times , tim. . . to the same purpose , john mentions the coming of the great antichrist , as a thing generally known and believed , joh. . . but before all these , christ also had fully forewarned his servants of false-christs , the power and danger of their delusion , and of the sad revolt from the faith which should be before his second coming , matth. . . and as we have heard , so have we seen , all ages since the apostles can witness that satan hath answered the prophecies that were concerning him : what a strange increase of errours hath been in the world since that time ? iraeneus and tertullian made catalogues long since , after them epiphanius , and eusebius reckoned about eighty heresies ; austin after them brings the number to eighty eight . now , though there be just exceptions against the largeness of their catalogues , and that it is believed by many , that there are several branded in their rolls for hereticks , that meerly suffer upon the account of their name and nation ( for barbarism , scythism , hellenism are mustered in the front ) and others also stand there , for very small matters ( as the quarto decimani , &c. ) and that some ought altogether to be crossed out of their books ; yet still it will appear that the number of errours is great , and that all those hard names have this general signification , that the devil hath made a great stir in the world by errour and opinion ; after times might also be summoned in to speak their evidence , and our own knowledg and experience might without any other help , sufficiently instruct us ( if it were needful ) of the truth of this , that errour is one of satan's great designs . secondly , let us next look into the reasons which do so strongly engage satan to these endeavours of raising up errours . if we set these before us , it will not only confirm us in our belief , that this is one of his main imployments , ( for if errour yield him so many advantages for the ruine of men , and the dishonour of god , there can be no doubt of his readiness to promote it . ) this also may be of use to put us in mind , who it is that is at work behind the curtain , when we see such things acted upon the stage , and consequently may beget a cautious suspition in our minds against his proceedings ; the reasons are such as these . first , errour is sinful , so that if satan should be hindred in his endeavours for any further mischief , than the corrupting of any particular person , yet he will reckon , that he hath not altogether lost his labour . some errours , that overturn fundamentals of faith , are as deadly poyson , and called expressly damnable by the apostle , pet. . . these heresies are by paul , gal. . . recounted among the works of the flesh , of which , he positively affirms , that they that do such things cannot inherit the kingdom of god : those that are of a lower nature , that do not so extreamly hazard the soul , can only be capable of this apology , that they are less evil ; yet as they are oppositions to truth ( propounded in scripture for our belief and direction ) they cease not to be sins , though they may be greater or less evils , according to the importance of those truths which they deny , or the consequences that attend them ; and if we go yet a step lower , to the consideration of those rash and bold assertions , about things not clearly revealed ; though they may possibly be true , yet the positiveness of avouchments and determinations in such cases , where we want sufficient reason to support what we affirm , ( as that of the pseudo-dionysius for the hierarchy of angels , and some adventurous assertions concerning god's secret decrees , and many other things of like nature ) are by the apostle , col. . . most severely taxed for an unwarrantable and unjust presumption , in setting our foot upon god's right ; as if such men would by violence thrust themselves into that which god hath reserved for himself , ( for so much the word intruding imports , ) the cause of this he tells us , is the arrogancy of corrupt reason , the fleshly mind , ( suitable to that expression , matth. . . flesh and blood hath not revealed it ; ) the bottom of it is pride , which swells men to this height ; and the fruit ( after all these swelling attempts ) is no other than ( as the apples of sodom ) dust and vanity , intruding into those things which he hath not seen , vainly puft up by his fleshly mind : if then satan do but gain this , that by errour ( though not diffused further than the breast of the infected party ) truth is denied , or that the heart be swelled into pride and arrogancy , or that he hath hope so to prevail , 't is enough to encourage his attempts . secondly , but errour is a sin of an encreasing nature , and usually stops not at one or two falshoods , but is apt to spawn into many others , ( as some of the most noxious creatures have the most numerous broods : ) for one errour hath this mischievous danger in it , that it taints the mind to an instability in every truth ; and the bond of stedfastness being once broken , a man hath no certainty where he shall stay : as a wanton horse once turned loose , may wander far . this hazard is made a serious warning against errour , pet. . . beware lest ye being led away with the errour of the wicked , fall from your own steadfastness . one errour admitted , makes the heart unsteady ; and besides this inconvenience , errour doth unavoidably branch it self naturally into many more , as inferences and conclusions resulting from it , as circles in water multiply themselves ; grant but one absurdity and many will follow upon it , so that 't is a miracle to find a single errour . these locusts go forth by bonds , as the experience of all ages doth testify , and besides the immediate consequences of an errour , which receive life and being together with it self , as twins of the same birth . we may observe a tendancy in errours , to others that are more remote , and by the long stretch of multiplyed inferences , those things are coupled together that are not very contiguous . if the lutherans ( 't is * dr. prideaux his observation ) admit vniversal grace , the huberians introduce vniversal election , the puccians natural faith , the naturalists explode christ and scriptures at last as unnecessary : this is then a fair mark for the devil to aim at , if he prevails for one errour , 't is an hundred to one but he prevails for more . thirdly , satan hath yet a further reach in promoting errour , he knows 't is a plague that usually infects all round about , and therefore doth he the rather labour in this work , because he hopes thereby to corrupt others , and infected persons are commonly the most busie agents ( even to the compassing of sea and land ) to gain prosilytes to their false perswasions . this harvest of satan's labour , is often noted in scripture , they shall deceive many , matth. . . many shall follow their pernicious ways , pet. . . how quickly had this leaven spread it self in the church of galatia , even to paul's wonder ? gal. . . i marvel , that you are so soon removed from him , that called you into the grace of christ , into another gospel . instances of the spreading of errour are frequent . pelagianism rose about the year , but presently spread it self in palestine , africa , greece , italy , sicily , france , and britain . arrianism , like fire in straw , in a little time brought its flame over the christian world , and left her wondring at her self , that she was so suddenly become arrian . socinianism had the like prevalency , laelius privately had sowed the seeds , and after his death faustus socinus his nephew did so bestir himself , that within ten years ( after his confident appearing ) whole congregations in sarmatia submitted themselves to his dictates , as calovius affirms , and within twenty or thirty years more several hundreds of churches in transilvania were infected , and within a few years more , the whole synod was brought over to subscribe to socinianism . we have also instances nearer home , after the reformation , in the raign of edward the sixth , how soon did popery return in its full strength when queen mary came to the crown ? which occasioned peter martyr ( when he saw young students flocking to mass ) to say , that the tolling of the bell overturned all his doctrine at oxford . and of late we have had the sad experience of the power of errour to infect , no errour so absurd , ridiculous , or blasphemous , but ( once broached ) it presently gained considerable numbers to entertain it . fourthly , errour is also eminently serviceable to satan for the bringing in divisions , schisms , rents , hatreds , heart-burnings , animofities , revilings , contentions , tumults , wars , and whatsoever bitter fruits , breach of love , and the malignity of hatred can possibly produce . enough of this might be seen in the church of corinth , the divisions that were amongst themselves were occasioned by it , and a great number of evils the apostle suspected to have been already produc'd from thence , as debates , envyings , wraths , strifes , back-bitings , whisperings , swellings , tumults , cor. . . he himself escaped not from being evilly intreated , by those among them that were turned from the simplicity of the gospel : the quarrelsome exceptions that they had raised against him , he takes notice of : they charged him with levity , in neglecting his promise to come to them , cor. . . they called him carnal , one that walked according to the flesh , chap. . . they taunted him as a contemptible fellow , ver . . they undervalued his ministry , which occasioned ( not without great apology ) a commendation of himself ; nay , they seemed to call him a false apostle , and were so bold as to challenge him for a proof of christ speaking in him , cor. . . if the devil had so much advantage from errour that was but in the bud , and that in one church only ; what may we imagine hath he done by it , when it broke out to an open flame in several churches ? what work do we see in families when an errour creeps in among them ? the father riseth up against the son , the son against the father , the mother against the daughter , the daughter against the mother : what sad divided congregations have we seen ? what fierceness , prejudices , slanders , evil-surmises , censurings , and divisions hath this brought forth ? what bandying of parties against parties , church against church , hath been produced by this engine ? how sadly hath this poor island felt the smart of it , the bitter contests that have been betwixt presbyterian and independent , betwixt them and the episcopal ? makes them look more like factious combinations , than churches of christ . the present differences betwixt conformists and nonconformists ( if we take them , where they are lowest ) they do daily produce such effects , as must needs be very pleasing and grateful to the devil , both parties mutually objecting schism , and charging each other with crime and folly ; what invectives and railings may be heard in all companies ? as if they had been at the greatest distances in point of doctrine . but whosoever loseth , to be sure the devil gains by it . hatreds , strife , variance , emulations , lyings , railings , scorn and contempt , are all against the known duty of brotherly kindness , and are undoubted provocations against the god of love and peace : what can we then think of that can be so useful to satan as errour , when these abovementioned evils are the inseparable products of it ? the modestest errours that ever were among good men are still accompanied with something of these bitter fruits . the differences about meats and days ( when managed with the greatest moderation ) made the strong to despise the weak , as silly , wilful , factious humorists ; and on the contrary , the weak judged the strong , as prophane , careless , and bold despisers of divine institutions , for so much the apostle implyes , rom. . . let not him that eateth , despise him that eateth not ; and let not him which eateth not , judge him that eateth . but should we trace errour thorow the ruines of churches , and view the slaughters and bloodshed that it hath occasioned ; or consider the wars and desolations that it hath brought forth , we might heap up matter fit for tears and lamentations , and make you cease to wonder that satan should so much concern himself to promote it . fifthly , the greatest and most successful stratagem for the hindering a reformation , is that of raising up an army of errours . reformation of abuses , and corruptions in worship or doctrine , ( we may well suppose ) the devil will withstand with his utmost might and policy , because it endeavours to pull that down which cost him so much labour and time to set up , and so crosseth his end . they who are called out by god to jeopard their lives in the high places of the field , undertake an hard task in endeavouring to check the power of the mighty , whose interest it is to maintain those defilements , which their policy hath introduced , to fix them in the possession of that grandeur and command which so highly gratifies their humours , and self-seeking aspiring minds : but satan knowing the strength of that power , which hath raised them up to oppose , with spiritual resolution , the current of prevailing iniquity , usually provides himself with this reserve , and comes upon their backs with a party of deluded erronious men raised up from among themselves , and by this means he hopes either to discourage the undertakers for reformation , by the difficulty of their work ( which must needs drive on heavily , when they that should assist prove hinderers , ) or at least to straiten and limit the success : for by this means ( . ) he divides the party , and so weakens their hands . ( . ) he strengthens their enemies , who not only gather heart from these divisions ( seeing them so fair a prognostick of their ruine , ) but also improve them , by retorting them as an argument , that they are all out of the way of truth . ( . ) the erroneous party in the rear of the reformers , do more gall them with their arrows ( even bitter words of cursed reviling , ) and more hazard them with their swords and spears of opposition , than their adversaries in the front against whom they went forth . in the mean while , they that stand up for truth , are as corn betwixt two milstones ; oppressed with a double conflict , beset before and behind . this hath been satan's method in all ages . and indeed policy it self could not contrive any thing that would more certainly obstruct reformation than this . when the apostles ( who in these last days were first sent forth ) were imployed to reform the world , to throw down the ceremonies of the old testament , and heathen worship , satan had presently raised up men of corrupt minds to hinder their progress ; what work these made for paul at corinth , and with the galatians , the epistles to those churches do testify . the business of these men was to draw disciples after them from the simplicity of the gospel , nay to another gospel ; and this they could not do but by setting up themselves , boasting of the spirit , carrying themselves as the apostles of christ , and contemning those that were really so , insinuating thereby into the affections of the seduced , as if they zealously affected them , and that paul was but weak and contemptible , nay their very enemy for telling them the truth . what unspeakable hindrance must this be to paul ? what grief of heart ? what fear and jealousie must this produce ? he professeth he was affraid lest he had bestowed upon them labour in vain , gal. . . and that he did no less than travel of them in birth the second time ; vers . . if one alexander could do paul so much evil , by withstanding his words , that he complains of him , and cautions timothy against him . if one diotrephes , by prating against john with malicious words , prevailed with the church , that they received not him , nor the brethren ; what hurt might a multitude of such be able to do ? in the primitive times of the church , after the apostles days ; when those worthies were to contest with the heathen world , the serpent cast out of his mouth water , as a flood , after the woman : ( which most interpret to be a deluge of heresies : and some particularly understand it of the arrian heresie ) that he might hinder the progress of the gospel . which design of his did so take , that many complaints there were , of hindring the conversion of the heathens , by the errours that were among christians . epiphanius tells us , that pagans refused to come near the christians , and would not so much as hear them speak , being affrighted by the wicked practices and wayes of the priscilianists . austin complains to the same purpose , that loose , and lascivious hereticks administred matter of blaspheming to the idolatrous heathens . in after-times , when religion grew so corrupt by popery , that god extraordinarily raised up luther , calvin , and others in the fifteenth , and sixteenth centuries ; to discover those abominations , and to bring back his people from babylon . the devil gave them no small trouble by a growth of errours , so that they were forced to fight against the papists before , and those philistines behind ; insomuch , that reformation attained not that height and universality , which might rationally have been expected from such blessed undertakings . this was the conjecture of many , particularly of our country-man , dr. prideaux , that if these fanatick enthusiasts ( which with so great a scandal to the gospel then brake forth ) had not retarded and hindred those glorious proceedings ; that apocalyptical beast of rome , had been not only weakned and wounded , but utterly overthrown and slain . in particular cities , where any of the faithful servants of christ endeavoured to detect the errours of popery , these instruments of satan were ready to joyn with the common adversary in reproaches and disturbances : how they opposed musculus at augusta ; and with what fierceness they called him viper , false prophet , woolf in sheeps cloathing , &c. you may see in those that write his life . how these men hindred the gospel at limburg , against junius ; at zurich , against zuinglius ; at ausburg , against vrbanus regius ; you may also see in their lives . in all which , and others of like nature , you will still find , ( ) that there was never a reformation begun , but there were erroneous persons to hinder and distract the reformers . ( ) that these men expressed as great hatred against the reformers , and oftentimes more , than against the papists : and were as spitefully bitter in lies , slanders , and scorns against them , as the papists themselves . sixthly , satan can also make use of errour , either to fix men in their present mistaken wayes , and careless course ; or as a temptation to atheism ; varieties or opinions and doctrines , do amuse , and amaze men ; while one cryes , lo here is christ , and another , lo he is there . men are so confounded , that they do not know what to chuse . 't is one of the greatest difficulties to single out truth , from a croud of specious confident pretences ; especially , seeing truth is modest , and oftentimes out-noised by clamorous bold errour : yea , sometimes out vyed by the pretensions of spirit , and revelation , in an antiscriptural falshood . at what a loss is an unskilful travellour , where so many wayes meet ? while one party cries up this , another that , mutually charging one another with errour . they , whose hearts are any thing loosened from a sence and reverence of religion , are easily tempted to disbelieve all . thus errour leads to atheisme , and layes the foundation for all those slanderous exceptions against scripture , by which godless men usually justifie themselves in their religion . now , though all wicked men are not brought to this , because the consciences of some , do so strongly retain the sentiments of a deity , that all satans art can not obliterate those characters ; yet , the consideration of the multitude of errours doth rivet them in the perswasion of the truth , and goodness of that way of religion , wherein they had been educated . papists are hardned by this ; and though they have no reason to boast of their unity among themselves , as they have been often told ; and now of late , by dr. stillingfleet : ( who hath manifested , that their divisions among themselves , are as great , and managed with as great animosity , as any amongst us ; ) yet are their ears so beaten with the objection of sects and schisms elsewhere , that they are generally confirmed to stay where they are . besides , this is a stumbling-block which the devil throws in the way of poor ignorant people ; if they are urged to a serious strictness in religion , they are affrighted from it , by the consideration of sects and parties , and the woful miscarriages of some erronious persons , that at first pretended to strictness ; imagining , that strictness in religion , is an unnecessary dangerous thing ; and that the sober godly christians , are but a company of giddy , unsetled , conceited , precise persons , who will in a little time run themselves into madness and distraction ; or into despair . and thus out of fear of schism or errour , they dare not be religious in good earnest ; but content themselves with drawing near to god with their mouthes , and confessing him with their lips , whilst their hearts are far from him , and in their works they deny him . there is such a propensity in the hearts of men , to be staggered by the multitude and boldness of errours , that the apostle paul expresseth a sence of it , and seems tenderly careful to avoid that blow , ( which he knew satan would readily give through that consideration ) by the apology that he makes for god , in his holy , wise , providential permission of them , cor. . . there must be heresies among you . his intent , is not barely to put them off with this ; that heresies are unavoidable ; but to satisfie them , that there is a necessity of them : and that they are useful , as god's furnace and fan , to purifie and to cleanse , that they which are approved , may be made manifest . the like care he hath , in tim. . , . upon the mention of the errour of hymeneus , and philetus , where he obviateth the offence that might arise , by reason of their apostacy : partly by removing the fears of the upright , in affirming their safety , whatever became of other men , seeing the foundation of god standeth sure : and partly , by declaring it , no more suitable or dishonourable for god to permit the rise of errours in his church , than for great men to have in their houses , not only vessels of gold and silver , but also of wood and of earth ; some to honour , and some to dishonour . by these very apologies , it appears , that satan by this device of errour , designs to shake mens faith , and to drive them from their religion . seventhly , neither can this , that corrupt doctrines bring forth corrupt practices , be of any less weight with satan ; or less engageing , for the pursuit of this design , than any of the fore-mentioned reasons . corrupt doctrines are imbraced as the very truth of god by the deluded ; and one way or other , directly , or consequentially they lead on practice ; and that with the highest security , and confidence ; as if they were very truths indeed . the devil then hath this great advantage by errour ; that if he can but corrupt the minds of men ; especially in the more weighty and fundamental points of religion : then by a great ease , and without any more labour , he hath gained them to the practice of whatsoever these corrupted principles will lead unto . no course can be taken , that with greater expedition and prevalency , can introduce profane debaucheries than this . thus he conquers parties and multitudes , as a victorious general takes cities , and whole countries by surrender : whereas his particular temptations to sin , are but inconsiderable , less successful , picqueerings in comparison : and when he hath once corrupted the understandings of men , he hath by that means , a command over their consciences ; and doth not now urge to evil , in the notion of a devil , or tempter ; but as an angel of light , or rather as an vsurper of divine authority : he requires , he commands these wicked practices , as necessary duties ; or at least , gives a liberty therein , as being harmless allowances . this difference was of old observed in satans management of persecution , and errour ; that in the former , he did compel men to deny christ : but by the latter , he did teach them . that the lives and practices of men , are so concerned by corrupt doctrines , may appear to any , that are but indifferently acquainted with scripture , or history . we are told by the apostle paul , that faith and conscience stand so related to each other , that they live and die together ; and that when the one is shipwracked , the other is drown'd for company . in phil. . . he seems severely harsh against those of the concision , he calls them dogs , beware of dogs ; beware of evil workers . the reason of which expression , ( i apprehend ) lyes not so much in these resemblances , that dogs spoyl the flock , by devouring ; or that they are fawning creatures : or that they are industrious in prosecution of their prey : ( though in all these particulars , false teachers may be compared to dogs ; for they spare not the flock , they compass sea and land , to gain disciples , and they intice them with fair speeches : ) but rather , he intends the similitude , to express the prophane life , and carriage of these seducers ; for dogs are filthy creatures , to a proverb , the dog to his vomit . and common prostitutes , for their uncleanness , were called dogs , in the old testament . so some expound , deut. . . the hire of a whore , or the price of a dog. and we have full and clear descriptions of seducers , from their wicked and abominable practices . . pet. . . they that walk after the flesh , in the lust of uncleanness , and despise government ; presumptuous are they , self-willed , they are not afraid to speak evil of dignities . vers . . having eyes full of adultery , and that cannot cease from sin : an heart exercised with covetous practices ; cursed children . vers . . they allure through the lusts of the flesh , through much wantonness . — jude vers . . there are certain men crept in unawares , who were before of old , ordained to this condemnation ; ungodly men , turning the grace of god into lasciviousness . vers . . these are murtherers , complainers , walking after their own lusts , &c. . tim. . vers . , , , . men shall be lovers of their own selves ; coveteous , boasters , proud , blasphemers , disobedient to parents , vnthankful , vnholy , without natural affection , truce-breakers , false accusers , incontinent , fierce , despisers of those that are good , traitors , heady , high-minded , lovers of pleasures , more than lovers of god : of this sort are they which creep into houses . — all which , do set forth heretical persons as the most scandalous wicked wretches that we shall meet with : grosly filthy in themselves , corrupted in all the duties of their relations , natural , and civil ; defiled in all the ways of their converse with men. neither are these wicked practices issuing from gross errours , to be looked upon as rare , accidental , or extraordinary effects thereof , but as the natural and common fruits of them : for christ makes this to be the very special property and note , whereby false prophets may be discovered . matth. . . ye shall know them by their fruits : do men gather grapes of thornes , or figs of thistles ? &c. these fruits , were not their doctrines , but their lives : ( for to know false prophets by false doctrines is no more , than to know false doctrine by false doctrine . ) if any object , that many false teachers appeared in the shape of seeming holiness , and strictness of life ; they may be answered , from christ's own words : for there he tells us , ( to avoid mistakes ) that their first appearance , ( and it may be the whole lives of some of the first seeds-men of any errour ) is under the form of sanctity : they come to you in sheeps-cloathing ; in an outward appearance of innocency , and plausible pretences : but then he adds , that their fruits afterward will discover them . a tree at its first planting , is not discovered what it is ; but give it time to grow to its proper fruitfulness , and then you may know of what kind it is : so that we need not affirm , that damnable doctrines produce wicked lives in all that entertain them at the very first ; 't is enough for discovery , if there be a natural , consequential tendency in such doctrines , to practical impieties ; or that at last , they produce them , though not in all , yet in many . and that this matter hath been always found to be so , all history doth confirm . such there were in the apostles dayes , as is evident , by their complaints . such there were in the church of pergamos , rev. . . thou hast them that hold the doctrine of balaam ; who taught balak to cast a stumbling-block before the children of israel ; to eat things sacrificed unto idols , and to commit fornication . there were also , the nicolaitans , of whom christ declares his abhorrency . vers . . in the church of thyatira , there was the woman jezebel , who taught and seduced many of that church , to the like abominable doctrines and practices . vers . . besides these , the apostle john was troubled with the abominable gnosticks . the filthy carpocratians , who taught , that men must sin , and do the will of all the devils , or else they could not evade principalities and powers ; who would no otherwise be pleased to suffer them to escape to the superiour heavens . of these men , and their licencious doctrine doth he speak , john. . . &c. that they that are born of god indeed , must not , dare not , cannot give themselves up to a liberty in such abominations . the same fruits of corrupt doctrine appeared after the apostles dayes . what was montanus but an impure wretch ? what were his two companion prophetesses , priscilla , and maximilla , but infamous adulteresses ? the priscillianists , the manichees , and abundance more , left the stink of their prophaneness behind them ; by reason of whom , ( according to peters prophesie , pet. . . ) the way of truth was evil spoken of . later times have also given in full evidence of this truth . how shameful and abominable were the lives of john of leyden , and the rest of those german enthusiasts ? who reads the story of hacket , and coppinger , without detestation of their wicked practices ? what better have the familists , and libertines of new and old england been ? some were turned off to highest ranting , in all prophaneness of swearing , drinking , adultery , and the defying of a godly life : and this , under the unreasonable boast of spirit and perfection . the heavens may blush , and the earth be astonished at these things ! but in the mean time , satan huggs himself in his success ; and encourageth himself to further attempts in propagating errour , seeing it brings in so great an harvest of sin. eighthly , in this design of false-doctrine , satan is never altogether out : if he cannot thus defile their lives , yet 't is a thousand to one , but he obstructs their graces by it . what greater hinderance can there be to conversion , than errour ? the word of truth is the means by which god , through his spirit , doth beget us ; 't is part of that image of god that is implanted in us : 't is god's voice to the soul , to awaken it . it cannot then be imagined that god will give the honour of that work to any errour : neither can truth take place , or have its effect upon a soul fore-stalled with a contrary falshood . falshood in possession , will keep truth at the door . neither is conversion only hindred , by such errours as directly contradict converting truths ; but also by collateral non-fundamental errours . as they fill the minds of men with prejudice against those that profess another perswasion ; so that for their own beloved errours-sake , men will not entertain a warning , or conviction from those that dissent from their opinions : they first account them enemies , and then they despise their message . 't is no small matter in satans way , to have such an obstruction at hand , in the grand concern of conversion . yet this is further serviceable to him , to hinder , or weaken the graces of the converted already : if he can set god's children a madding upon errour , or make them fond of novelties ; he will by this means exhaust the vigour and strength of their hearts ; so that the substantials of religion will be neglected . for as hurtful plants engross all the moisture and fatness of the earth where they stand , and impoverish it into an inability , for the nourishment of those that are of greater worth : so doth errour possess it self of the strength of the spirit ; and in the mean time , neglected graces dwindle into emptiness , and fade as a leaf . the most curious questions and opinions that are , contribute nothing to the establishment of the heart ; 't is only grace that doth that . heb. . . the heart is established with grace , and not with disputes about meats : nay , they do grace a prejudice , in that they make it sick and languishing : for to that sence is the original , in tim. . . doting about questions , or growing diseased , because of the earnest prosecution of opinions . ninthly , errour hath yet another mischief in it , which makes it not a little desirable to satan ; and that is the judgment , or punishment that it brings . so that it every way answers the devils hatred against both soul and body . the blessings of prosperity and peace do attend the triumphal chariot of truth . psal . . , . truth shall spring out of the earth , and righteousness shall look down from heaven . and then it follows , that the lord shall give that which is good , and our land shall yield her increase . but on the contrary , errour doth more provoke god than men are aware . how often did god desolate the israelites , set a fire in their cities , and gave them into the hands of their enemies , because of their changing the truth of god into a lye ; and worshipping and serving the creature more than the creator ? god left not the church of pergamos , and thyatira without severe threatnings for the errour of the nicolaitans . rev. . . repent , or else i will come unto thee quickly . vers . . i will cast them into great tribulation , except they repent of their deeds , and i will kill her children with death . and accordingly , god fulfilled his threatning upon them , by bringing in the saracens to desolate them , and to possess their land : as he also brought the goths upon the empire , for the arrian heresie . how is satan pleased to labour in a design that will kindle the wrath of the almighty ? chap. ii. of the advantages which satan hath , and useth , for the introduction of errour . as , ( . ) from his own power of spiritual fascination . that there is such a power , proved from scripture , and from the effects of it . ( . ) from our imperfection of knowledge ; the particulars thereof explained . ( . ) from the byass of the mind . vvhat things do byas it ; and the power of them to sway the understanding . ( . ) from curiosity . ( . ) from atheistical debauchery of conscience . that satan may the better speed in his design , he carefully takes notice of , and diligently improves all advantages . indeed all his stratagems are advantages taken against us , ( for so the apostle in his caution to the corinthians calls his devices , lest satan should get an advantage of us , cor. . . ) but here , i only understand those that are more general , which are the grounds and encouragements to his particular machinations against men , and which also direct him in his procedure . these are first , satan's own power of spiritual fascination , by which he infatuates the minds of men , and deludes them , as the external senses are deceived by inchantments or witchcraft . that satan is a cunning sophister , and can put fallacies upon the understanding ; that by subtile objections or arguments he can obtrude a falshood upon the belief of the unskilful and unwary ; that he can betray the judgment by the affections , are things of common practice with him . but that which i am now to speak of , is of an higher nature , and though it may ( probably ) take in much of his common method of ordinary delusion , yet in this it differs , ( at least ) that 't is more efficacious and prevalent ; for as his power over the children of disobedience is so great that he can lead them captive at his will , ( except when he is countermanded by the almighty , ) so hath he ( by special commission ) a power to lead those to errour effectually , ( without missing his end ) that have prepared themselves for that spiritual judgment by a special provocation ; and for ought we know , as he hath an extraordinary power which he exerts at such times , so may he have an extraordinary method which he is not permitted to practise daily , nor upon all . that such a power as this the devil hath , is believed by those , whose learning and experience have made their judgments of great value with serious men ; and thus some do describe it , 't is a delusion with a kind of magical inchantment ; so calvin : a satanical operation whereby the senses of men are deluded ; thus perkins : who after he had asserted that satan can corrupt the fantasy or imagination , he compares this spiritual witchcraft to such diseases of melancholy , that make men believe that they are , or do , what they are not or do not , ( as in the disease called lycanthropia : ) and to the inchantments of jannes and jambres , who deluded the senses of pharaoh . others more fully call it , a more vehement operation of the great impostor , whereby he obtrudes some noxious errour upon the mind , and perswades with such efficacy , that it is embraced with confidence , defended strenuously , and propagated zealously . a particular account of the way and manner by which the devil doth this , is a task beyond sober enquiry ; it may suffice us to know that such power he hath , and this i shall confirm from scripture , and from the effects of such delusion . first , there are several scriptures which assert a power in satan to bewitch the minds of men into errour , from which i shall draw such notes as may confirm , and in part explain this truth in hand . and i shall begin with that of gal. . . o foolish galatians , who hath bewitched you , that you should not obey the truth , &c. the word which the apostle here useth for bewitching , ( as ( grammarians and criticks note ) is borrowed from the practice of witches and sorcerers , who use by secret powers to bind the senses , and to effect mischiefs . 't is true he speaks of false apostles , but he intends satan as the chief workman ; and this he transfers to signify satan's power upon the mind , in blinding the understanding for the entertainment of errour . neither can any thing be objected why this place should not prove a fascinating power in satan ( such as we have been speaking of ) but this , that it may be supposed to intend no more than an ordinary powerful perswasion by arguments : yet this may be answered , not only from the authority of learned interpreters , who apprehend the apostle and his expression to intend more , but also from some concomitant particulars in the text. he calls them foolish galatians , as we translate it , but the original goes a little higher , to signify a madness ; and withall , he seems to be surprized with wonder at the power of satan upon them , which had not only prevailed against the truth , but against such evident manifestations of it as they had , when they were so plainly , fully and efficaciously instructed ; for before their eyes jesus christ had been evidently set forth : which expressions and carriage cannot rationally be thought to befit a common ordinary case . next to this , let us a little consider that famous scripture , in thess . . , , . whose coming is after the working of satan , with all power — and for this cause , god shall send them strong delusions , that they should believe a lye — . i shall from this place observe a few things , which if put together , will clear the truth we speak of : as first , in this delusion here mentioned , the apostle doth not only set down extraordinary outward means , ( as signs , and lying wonders ) but also suits these extraordinary means with a sutable concomitant inward power ; for , by power i do not understand ( as some ) a power of shewing signs , and doing wonders , as if the apostle had said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with the power of signs and wonders , for the words will not well bear that without some unnatural straining : but i understand by it , a power distinct from the signs and wonders by which he moves their hearts to believe , by an inward working upon their minds , striking in with the outward means of lying miracles propounded to their senses . and we may the better satisfy our selves in this interpretation , if we compare it with rom. . . where not only the power of doing wonders is expressed by a phrase , proper and different from this of the text in hand , through mighty signs and wonders , or in the power of signs and wonders , but it is also clearly distinguished from the power of the spirit of god in working upon the hearts to make those wonders efficacious and perswasive ; so that , as in the spirit of god we observe a power to do wonders , and a power to work upon the heart by these wonders , we may conclude that this wicked spirit hath also ( in order to sin and delusion ) this twofold power . but secondly , i note further , that this power is called a special energy of peculiar force and efficacy in its working , the strange inexpressible strength of it seems to stand in need of many words for explanation : he calls it all power ( which as well notes the degree and height , as the variety of its operations , ) and then the energy , the virtue , operativeness and strength of power . thirdly , 't is also to be observed that satan's success and exercise of this power of delusion depends upon the commission of god , and that therefore 't is extraordinary , and not permitted to him but upon special occasions and provocation , for this cause god shall send , &c. fourthly , the success of this power when exercised , is certain . they are not only strong delusions in regard of the power from whence they come , but also in regard of the event , those upon whom they come cannot but believe . infatuation and pertinaciousness are the certain fruits of it . fifthly , the proof of all is manifest in the quality of the errours entertained , for they are palpable gross lyes , and yet believed as the very truths of god , and they are in such weighty points as do evidently determine the soul to ruine , lies to be damned , which two things are sufficient proofs of spiritual fascination . it being unimaginable that rational men ( and especially such as were instructed to a belief of a contrary truth ) should so far degenerate from the light of reason , as to be deluded by gross and apparent lyes , and of such high importance , except their minds had been blinded in some extraordinary way . some further confirmation may be added to this truth from king. . . and there came forth a spirit and stood before the lord , and said , i will perswade him — i will go forth , and i will be a lying spirit in the mouth of all his prophets , and he said , thou shalt perswade him , and prevail also . i might here take notice of satan's readiness in this work , as wanting neither skill nor will , if he were but always furnished with a commission ; as also the powerful efficacy of spiritual witchcraft , where it pleaseth the lord to permit to satan the exercise of his power , thou shalt perswade , and prevail also . but that which i would observe here , is something relating to the manner of his proceeding in these delusions : he attempted to deceive the false prophets , and by them to delude ahab ; and both , by being a lying spirit in the mouth of the prophets : which necessarily , ( as peter martyr observes ) implies , ( ) that satan had a power so strongly to fix upon their imaginary faculty , the species , images , or characters of what was to be suggested , that he could not only make them apprehend , what he presented to their minds ; but also , make them believe , that it was a divine inspiration , and consequently true : for these false prophets did not speak hypocritically , what they knew to be false , but what they confidently apprehended to be true ; as appears by the whole story . ( ) he could irritate , and inflame their desire to publish these their perswasions to the king , after the manner of divine prophecies . ( ) he had a further power of perswading ahab , that his prophets spake truth . that passage of rom. . . god gave them over to a reprobate mind , — doth give some account how men are brought by the devil into these false perswasions . a reprobate mind , is a mind injudicious ; a mind that hath lost its power of discerning . 't is plain then , that he can so besot and blind the mind , that it shall not be startled at things of greatest absurdity , or inconveniency . if any yet further enquire , how he can do these things ? we must answer , that his particular ways and methods , in this case , we know not ; only it may be added , that ephes . . . paul tell us , he can make their minds vain , and darken their understandings . by mind , the seat of principles is commonly understood . by understanding , the reasoning , or discursive faculty , which is the seat of conclusions : so that his power seems to extend to the obliterating of principles ; and can also disable them to make right inferences : insomuch , that he wants nothing , that may be necessary to the begetting of strong perswasions of any falshood , which he suggests ; according to what is intimated , gal. . . this perswasion cometh not of him that called you : that is , not of god , but of the devil . from all these scriptures , then it appears , that this spiritual fascination , is a power in satan which he exerts , by special commission , upon those that receive not the truth in the love of it , by which be can so strongly imprint falshoods upon their minds , that they become unable to discern betwixt truth , and a lye ; and so by darkning their vnderstanding , they are effectually perswaded to believe an errour . secondly , there is yet another proof of this spiritual witchcraft , from the consideration of the effects of it upon the deluded : and the uncouth , strange unnatural way of its proceeding . let all particulars of this kind be put together , and it will not be found possible to give any other rational accompt of some errours , than that of extraordinary delusion . first , let us take notice of the vileness and odiousness of some errours that have prevailed upon men ; some have been plainly sottish ; so evidently foolish , that it cannot be imagined , that men that entertained them , had at that time the use of reason , or any competent understanding . this very consideration , the prophet isaiah insists upon largely , chap. . from vers . . to vers . . where he taxeth them smartly , for the senceless doltishness of their errour , in worshiping idols : he tells them , the matter of it is the work of nature ; a cedar , oak , or ash , that they themselves ( possibly ) had planted , and the rain did nourish it . vers . . he tells them also , that the form of it , was from the art of the workman , the smith , or carpenter . vers . , . the smith with the tongs , both worketh in the coals , and fashioneth it with hammers , and worketh it with the strength of his arms. — the carpenter stretcheth out his rule , he marketh it out with a line , he fitteth it with planes , and he marketh it out with a compass . — he further minds them , that without any reverence , they make use of the residue of the materials ; out of which , they formed their idol to common services of dressing their meat , and warming themselves ; he burneth part thereof in the fire , with part thereof he eateth flesh , he roasteth roast , and is satisfied ; yea , warmeth himself , and saith , aha , i am warm , i have seen the fire . vers . . then he accuseth them of sottishness ; in that , the residue thereof he maketh a god , even his graven image , he falleth down to it , and worshipeth it , and prayeth unto it , and saith , deliver me , for thou art my god , vers . . and from all this he concludes , that seeing this is so directly contrary to common reason and understanding , ( which . in the ordinary exercise of it , would easily have freed them from such a dotage : for if they had but knowledge or understanding to say , i have burnt part of it in the fire ; i have baked bread , and shall i make the residue an abomination ? — vers . . they could not have been so foolish , ) it must then , of necessity , be a spiritual infatuation . their eyes were shut that they cannot see , and their hearts , that they cannot understand — vers . . a deceived heart hath turned him aside — vers . . other errours there are , that lead to beastly , and unnatural villanies ; such as directly cross all the sober principles of man-kind , the natural principles of modesty , the most general and undoubted principles of religion , and holiness . as when adulteries , swearing , ranting , going naked , cruelties , murthers , outragious confusions , and madness , are cloathed with pretences of spirit , revelation , freedom in the use of the creature , exercise of love , and having all things common , &c. ( of which , sad instances have been given more than once . ) let any sober man consider , how it could come to pass , that men that have reason enough to defend them against such furies , and the knowledge of scripture , which every-where ( with the greatest happiness imaginable , and highest earnestness ) doth prohibit such practices as most abominable , and doth direct to a sober , just , modest , humble , inoffensive life , should entertain notwithstanding , such errours , as transform men into beasts , monsters , or rather devils ; and religion , into the grossest impieties : and all this , as the perfection and top of religious attainment , commanded in the word of god , or by his spirit ; and well-pleasing to most holy and pure divine majesty ? let it ( i say ) be left to the consideration of men , how it should be , without some such extraordinary cause as hath been mentioned ? secondly , let it be observed also , that some errours bring with them some extraordinary , strange , unnatural , unusual actions ; and put men into such odd garbs , postures , and behaviours , that it is easie to see , they are acted by a force , or power , not humane . some have been carried to do things , beyond whatsoever might have been expected from the age and capacities of the parties ; as extasies , trances , and quakings of little children ; their prophesying , and speaking scripture-threatnings after such fits . some have been acted in a way of extatical fury ; as * montanus , of whom eusebius witnesseth : that sometimes he would be seized upon , by a kind of malignant spirit , and would suddenly-break forth into a rage and madness ; and presently utter rash and bold speeches , strange unusual voices , with prophesyings ; insomuch , that he was judged by those that saw him , to be acted by the devil . others have been as in a more sober spiritual rapture : an instance whereof i shall give you from mr. baxter in these words ; i have heard from an ancient godly man , that knew arthington , and coppinger ; that they were possessed with the spirit of the grundletonians . the same man affirmed , that he went but once among them himself , and after prayer , they breathed on him , as giving him the holy ghost ; and he was so strangely transported for three days , that he was not the same man ; and his family wondred what was the matter with him : he had no confession of sin , but an elevated strain in prayer , as if he had been in strange raptures : and after three days he was as before , and came no more at them . some have been carried into childish , and ridiculous actions ; such was the behaviour of jo. gilpin , in his delusion at kendal in westmerland ; as his going to the fidlers house , playing upon a base viol , in token of spiritual melody ; his creeping up the streets upon hands and knees , in token of bearing his cross ; his making marks on the ground , and beating it , as his mortification of sin : and a great many more things of like nature . such things as these , are as spiritual marks and characters engraven upon errours , by which a diabolical power , moving and acting such deluded creatures , ( like so many puppits ) is evidently discovered . thirdly , when we see not only idiots , and those whose defect of understanding , might put them under the power of an ordinary cheat , thus imposed upon ; but men , otherwise intelligent , rational , and serious , blinded with follies , taken with apparent dotages , admiring trifles , and carried away with things , which common reason would teach them to abhor : 't is more than suspicious , that 't is not any probability of truth , or excellency in the errour , that prevails with them : but , a spiritual power that doth bewitch them . when we consider , that such a learned man as tertullian begins to admire such a wretch as montanus ; or such an one as arthington , led away with hacket and coppinger , or such a man as kneperdollin , seduced by john of leyden ; and especially , such numbers of wise , and seemingly sober and religious persons going down the stream , after irrational and plainly irreligious errours ; what else can be apprehended to be the cause , but a powerful satanical delusion ? fourthly , add we to these , the consideration of the suddenness of the prevalency of such errours , against plain and evident truths , ( which is a circumstance taken notice of by the apostle . gal. . . i marvel that ye are so soon removed from him that called you into the grace of christ , unto another gospel . ) in which case we may observe , it usually falls out , that mens affections prevent their discoveries , at the first view they are taken , before they understand what the errour is ; and they are perswaded before they know . fifthly and lastly , that the earnestness of the prosecution , by which they maintain , and propagate the errour , is a kind of unnatural fury , which hurries men with violence into an unyielding stifness , to the stifling of all kind of charity , and consideration . these things put together , ( i say ) makes the matter in hand evident ; when men , otherwise rational , are at first touch , highly inamoured with , and violent in the pursuit of errours , that are sottish , or devillish ; we can resolve it into nothing less , than into that of the apostle , who hath bewitched you ? the improvement of this first , and great advantage for the introduction of errours , is more than can be well expressed ; but he hath besides , other advantages which he no way neglects : among which , secondly , our imperfection in knowledge , is none of the least ; if our knowledge had been perfect , it would have been a task too hard for the devil , to make us erroneous ; for men do not err , but so far as they are ignorant : to impose upon men against clear and certain knowledg is impossible . men cannot believe that to be true , which they know to be false . it would be as silly for satan to make such attempts , as for a jugler to endeavour the deception of those , that know and see the ways of his conveiances as well as himself . that our knowledg is imperfect , i shall prove and explain in the following particulars . first , the scripture plainly asserts it , the greatest number of men ( which are in an unregenerate estate ) are expresly called , foolish , blind , ignorant , men that are in darkness , men that do not know , nor consider , that perish through ignorance . others , that ( in comparison to these ) are called children of the light ; and such as see with open face , are notwithstanding ( when compared to a state of perfection ) represented to be in the non-age of their knowledg , unripe , imperfect ; the apostle doth so express it , cor. . . we know in part , we prophesie in part . in the explanation of this , he compares our attainments in this world , to the understanding , thoughts , and speakings of children , v. . concludes v. . that all our knowledg , gives us but a dark imperfect reflection of things ; we see through a glass darkly . secondly , men that have had the clearest heads , and have been at the greatest pains in their enquiries to find out truths , have brought back the clear conviction of their own ignorance . austin confesseth , that in the scriptures , ( which he made his chief study ) the things which he knew not , were more than the things he understood . chytraeus , in humble modesty goes a little further , my dearest knowledg ( saith he ) is to know , that i know nothing : and it will be a clear demonstration of that mans ignorance , that boasts of his knowledg ; his own mouth will prove against him , that he knows nothing as he ought to know . thirdly , the consideration of the nature of the things , which are the objects upon which we employ our search , will sufficiently convince us , that we do comprehend but very little . for though the scripture hath expressed the main concerns of eternal life so fully , that they are as clear as light , and need no such stretch of the brain , but that the meanest capacities may as certainly understand them , as they understood any thing of common business ; as , that christ dyed for sinners ; that without faith it is impossible to please god ; that without holyness no man shall see his face , &c. yet , ( as peter speaks , pet. . . ) there are many things that are hard to be understood ; there are difficulties , depths , and mysteries . some things ( whereof we have but dark touches in scripture ; though enough to let us know , that such things there are ; and to humble us for our ignorance ) are , in their own nature , sublime , bounded on all sides with rocks , and praecipices , where our near and bold approaches are prohibited : such are those things , that concern the decrees of god , the trinity , &c. other things are dark and uncertain to us , from their very proximity to us ( as some are pleased to fancy the reason ; ) such are the nature , faculties , and workings of our own souls within us : which we cannot directly see , ( as the eyes sees not it self ) and do but as it were guess by dark reflections . some things in scripture are accidentally obscure to us , that were plain to those that heard them first , to whom they were spoken , and written : for now , to the understanding of a great many passages , there is necessary the knowledg of the tongues , in which they were dictated , of the histories of those times to which they severally related ; as also , of the particular customs of the jewish nation , which gave a mold and form to a great many scripture assertions : all which are easie , and familiar to those that knew the exact propriety of such languages , were acquainted throughly with such histories customs , usages , and manner of speakings : and besides all these , the application of general rules , to particular cases , ( where a little circumstance may make a great alteration , ) is full of puzzle and intricacy . insomuch , that some have thought , that there are several cases of conscience , that are not yet fully determined , and that are like so to remain . fourthly , neither is the nature of knowledg it self , without an argument to prove , the insufficiency of our knowledg ; to know , is properly to understand things by their causes ; or at least , by their effects : and to make a right result of particulars from a general maxim. such a kind of knowledg , is necessary in religion ; for setting aside , some particulars of mysterious height , ( about which , god hath set bounds , lest men in presumptuous boldness should adventure to break through unto the lord to gaze . ) and some things which are the principles of nature , or their next results , ( which are upon that score , beyond all need of enquiry , ) in all which , 't is enough to believe , that what the scripture saith is true , without asking a further account : yet in other things , the scripture gives us the grounds , reasons , and proofs of what it declares , or asserts ; as may appear by infinite examples : so that to know christ dyed , or that we are justified by faith , or that christ shall come to judgment ; without a knowledge of the grounds , and reasons of these things , is indeed but gross ignorance . the like may be said , of the knowledg of general precepts , without the knowledg of their necessary application . but how few are there that do thus know ? the greatest part of men satisfie themselves with the bare affirmations of scripture , and they resolve all into this , that the word of god saith so : or , that it is the will of god it should be so , without further enquiry . and as for others , though they may know the reasons of many things , yet are there a vast number of particulars , whose reasons we know not , though the scripture may contain them : and as for consequences , and the application of general rules , their just limitation , and the enumeration of the cases wherein they are true , or false : it is that that keeps the wits of men upon the rack perpetually . fifthly , the unsuitableness of our capacities , to those objects of words , we have but a mole-hill of substantial matter . nay , seeing we make but a sorry shift , at best , by these artifices to come to some rude conceptions of things , which otherwise we cannot in any tolerable manner comprehend ; it is as great a proof of our imperfection in knowledg , as the necessary use of staves and crutches is an evidence of lameness . if i should pass from this , to the consideration of the multitude ( beyond all number ) of books that are written , we shall find them but so many proclamations of our ignorance ; for if we could believe them all to contain so many wholsome precepts of necessary truth ( which yet we cannot rationally imagin ) this would imply , that the greatest part wanted these informations ; and that common ignorance is not only a general distemper , but also a distemper hard to be cured , that stands in need of such multitudes of instructors , and such varieties of helps . but if we believe , that among this infinite number of volumes there are thousands of lyes , millions of unproved conjectures , millions of millions of idle unprofitable fancies ; then do we in express terms pronounce them guilty of ignorance , and of ignorance so much the more dangerous , by how much the more bold it is , to avouch it self in the light , and to obtrude it self upon the belief of others , who instead of being better informed by it , shall but encrease their own blindess : were there nothing to be said but this , that there are such a vast multitude of commentators upon the bible , which do all pretend to expound and explain it , it would of necessity admit of these conclusions . ( ) that the bible hath in it things so dark or at least , our capacities are so dull , that there is need of great endeavours to explain the one , or assist the other . ( ) that the knowledg of men is imperfect : for if all , or most men could certainly interpret the scripture , there needed not so many volumes , but that one , or two might have signified as much , as now whole libraries can do . the imperfection of our knowledg , being thus laid open , 't is easie to see , what advantages the devil may make out of it , for the promoting of errour ; for it must now become our wonder , not that any man errs , but that all do not . we find it easie to impose any thing upon children , 't is an easie matter for a trifle to cheat them out of all they have . surely then satan may do as much by men , who are but children in understanding . the apostle , ephes . . . puts us in mind of this hazard , under that very similitude , that we henceforth be no more children tossed to and fro , and carried about with every wind of doctrine . how fitly doth he resemble us to children ? their weaknesses are , ( ) want of discerning , they see not the true worth of things . ( ) credulity , they believe all fair speeches , and specious promises ; and the hazard of both these is in this , that it makes them unconstant , uncertain , and fickle ; and such are we made by our ignorance : so little do we truly discern , so apt are we to believe every pretence ( for the simple believes every word , prov. . . ) that as the apostle's metaphors do tell us ) we are easily tossed from one conceit or opinion to another , as a ship is by the waves , or a feather in the wind. thirdly , a third advantage which the devil takes against us in his design of errour , is the byass of the mind ; were our understandings purely free , in a just and even ballance toward all things propounded to its deliberation and assent , ( though it were imperfect in its light ) the danger were the less ; but , now in regard of the bent and sway it is under ; 't is commonly partial , and inclined to one side more than to another , and yet the matter were the less , if only one or two noted things had the power of setting up a false-light before the mind ; but there are many things that are apt to do us this mischief , which have the same effect upon us , that bribes have upon persons interested in judgment , which not only tempts them to do wrong , but so blindes their eyes , that they know not they do so , or at least , not in so great a measure . the mind is byassed . first , naturally to errour , rather than truths ; the corruption of our nature is general , and doth not only dispose the will and affections to practical iniquities , but doth also incline the vnderstanding to errour and misapprehension . and that seems to be the ground of christs assertion against the jews ; jo. . . i am come in my fathers name , and ye receive me not ; if another shall come in his own name , him ye will receive . which implies , that men are naturally more prone to believe an imposter , than one that speaks the most certain and profitable verities : and besides this general inclination to vanities and lyes , there are ( if some think right ) some errours that are formally engraven in the nature of faln man ; as that opinion , to be saved by works . for not only do all men ( that have any apprehensions of a future eternal state ) resolve that question of obtaining salvation into works , as the proper cause , ( and indeed no other could have been imagined , if the scripture had not revealed the redemption by the blood of jesus . ) but the jews in jo. . . ( when they propound that question , what shall we do , that we might work the works of god ? ) take it for granted , that works ( of some kind or other ) are the causes of happiness . possibly some impression of that notion ( while it was a truth , as in the state of innocency it was , ) may yet remain upon our natures , though by the fall , the case is altered with us . secondly , the mind is byassed by bodily temper , and complectional inclination ; the varieties of complections , introduce varieties of humours , and dispositions : and the understanding ( being necessitated to look through these , as so many coloured glasses , ) is apt to judge , ( that is to mis-judge ) according to the mis-representation of objects . thirdly , sometimes habitual acquirements have the same influence upon the understanding , that natural humours have . the arts and sciences we study , our ways of education and imployment , are but so many prejudicate praepossessions that do secretly taint the mind . fourthly , there are also accidental inclinations , which ( though not customary ) have the force of a second nature , because their working is violent and impetuous , and these which are from a wounded conscience , or excesses of melancholy , have a byass more than ordinary ; they lay violent hands upon the understanding , and with a mighty torrent run it down . so that if an errour be offered , that is suitable to such fears , or misapprehensions , it can scarce miss of success . the extraordinary turbulencies of some other passions ; as anger , love , &c. have the like effect . fifthly , vitious habits do so much byass the mind , that the understanding must needs be defiled by them . nothing can more prepare the mind to a wicked errour , than a wicked life . an errour of indulgence ( being so grateful to corruption ) may readily find favour with the understandings of those that know not to do good , because they have accustomed themselves to do evil . sixthly , there are external things that have no less power on the understanding , than any of the fore-going ; and these are custom , education , and interest ; these stick so close , and work so subtily , that though there are few that are not ( in disputable cases ) influenced by them , yet none are able , or willing to take notice , how , and by what steps they do engage them to pass sentence against truth . and indeed , that man must have a singular measure of suspicious watchfulness , and clear integrity , that is not deceived by them . and the best way to keep clear of the mischief that these may do us , is to be severe in our suspitions , on that side to which custom and interest have their tendencies . seventhly , i might note , that there is something considerable to this purpose , in the nature of spirits . some spirits are unfixed , and volatile ; and these are soon altered by their own unsteadiness . others are tenacious and unflexible ; and if such be first set wrong , 't is not an easie thing that will reduce them to truth . others are soft and ductile , perswaded by good words as soon as strong arguments . and again , some are of such a rough , sowre , contradictious temper , that they will sooner chuse to run wrong , than comply with the perswasions of those that offer truth , even for that reason , because they are perswaded to it ; so that the truth which ( if none had minded them ) they of themselves would have embraced , they will now refuse when 't is pressed upon them , out of a cross and thwarting humour , because they hate nothing more than to do as they are bidden . to come a little nearer , let us consider how these things shew their power upon the mind , to sway and incline it . 't is indeed true , that in things that are clearly and strongly propounded to the understanding , it cannot but judg according to the evidence of truth ; and cannot be guided by the will , to judg contrary : nay , the will ( though in things purely speculative , it may retain its averseness ; as also in things practical , while they are considered only , as what may be done , before the understanding hath come up to its final resolve , determining , that such things must , or ought to be done ) cannot but follow the light and information of the understanding , and that according to the proportion of its conviction ; so that though in some cases , a man would have things otherwise than he believes them to be : yet , he cannot believe what he will , neither can he refuse to will what is certainly represented to be good and necessary . notwithstanding all this , the fore-mentioned particulars may so byass the mind , that it shall not act truly and steadily ; as we may see in these three particulars . first , in things clearly demonstrated to the understanding ; though the will cannot directly oppose , nor prevail to have them judged false , yet it can indirectly hinder the procedure of the understanding , and divert it from fixing its consideration upon the truth ; or from working it self into positive determinations , for bringing it into practice . thus , many that cannot but believe there is a god , and that his law is true ; being byassed by their lusts , the power of pleasures , or interest , &c. do prevail upon their understandings , to take up other objects of consideration ; so that they are said to forget god , and to cast his commandments behind their backs : as also , not to remember their latter-end , though they cannot but believe , that they shall dye . truth may be imprisoned , and fettered , where it cannot be slain . we read of holding the truth in vnrighteousness , rom. . . which was this , that those heathens ( of whom the apostle speaks ) by reason of their vitious inclinations and practices ; though they could not obliterate those notices of equity and religion that were imprinted on their minds ; yet , they kept them at under , ( as captives in a dungeon ) and suffered them not to rise up in a just practical improvement . now the wrong that is done to truth this way , is not only , by rendring it unfruitful and useless at present , but hereby the devil hath his advantage in the gaining of time , to gather together more forces against that truth ; and by frequent onsets of contrary arguings ; ( especially upon the advantage of the minds indifferency , and remissness , begot by long and often diversions , ) to set another face upon it , and by degrees to over-turn former perswasions . this was the very case of the heathens , in the place last cited ; who being first swayed by their impieties , became unwilling to give way to those dictates of light and justice which they had ; and having thus gratified their lusts , the devil further prevailing with them , to find evasions from the power of those truths , they began to make unsuitable inferences from these premises , which they could not deny , and so became sottish and vain in their reasonings , changing the glory of the uncorruptible god , into an image made like unto corruptible man. and by such practices against truth , they at last changed the truth into a lye , vers . . and at long-run obliterated the knowledg of god out of their minds . this is satan's old method of over-turning truth at last , by diverting the mind from receiving the present powerful impressions of those principles . secondly , but in things doubtful , where there is not a clear certainly , what is truth ? but contrary opinions strive with such equal confidence , that 't is difficult to determine which hath the conquest ; there the mind may be so swayed by its byass , that it may give approbation to errour : nay , where upon a fair and indifferent tryal , truth hath the greater appearance of strength ; and errour nothing else , than little shadows or appearances of reason to shelter it self under ; yet , that way may the mind be inclined by the aforesaid things . we have a more easie and facile belief for what we would have , than for what we would not . though there is nothing more noted by common experience than this , that men are usually drawn aside by humours , inclinations , interests , and education , &c. to judg well of that which an unprejudiced person would easily see to be weak , unjust , ridiculous , or unreasonable : yet , how these considerations and tempers do exert their force upon the understanding to draw it into a compliance ; or by what secret art they can heighten probabilities , and lessen objections ; or by what insensible progress they move , that men thus carried do not perceive that they are under such a force , is not so very discernible . how often may we observe , men ( that are rational enough , to discover the pitiful shifts , and poor allegations of others , ) with such gravity and confidence ( where their own interests are concerned ) to offer such low reasonings , and extravagant impertinences , that all that hear them , are ready to laugh at their folly ; and yet they themselves entertain no less than perswasions of the invincibleness of their arguings ? they so eagerly desire what they would establish , that they , think any thing is enough to justifie it ; and are apt to imagine that their shifts and excuses appear as strong to others , as to themselves . i have known some , that by the sway of interest , have changed their opinions in religious matters , and have really become otherwise perswaded , than they had been formerly , ( and not as some , who for advantage will knowingly take up what they cannot believe to be true , ) and have not been able to say , that they have met with new arguments , or new answers to objections ; but , i know not how , arguments , which they had contemned , and laid by for weak , began to look big upon them : the arguments by which their former perswasion was upheld , grew insensibly feeble in their hands ; the one revived , gathered strength , after they had a little cherished them , by thinking there might be something in them , though before they knew all the particulars , and could not instance in any thing which they had not formerly notified and answered ; and the other sort of arguments grew weaker and weaker , till at last they parted with all good conceit of them ; so that such a change was but as the turning of the tables : that which acted behind the curtain , and wrought this change of the fancy , could be no other than some of the forementioned things that byassed their mind ; for where the arguments , pro and con were the same , the alteration of opinion ( where men are not so wicked as to go directly against their own light , ) must of necessity be imputed to the different positions of external things , and the different humours and inclinations begot by them : even as the different stations of men in the prospect of some pictures , represent them variously , one way they give the shape of a beautiful face ; another way , they express the ugly deformity of a devil : or as different reflections of the sun-beams upon the same object , cloath it with several colours . the scripture doth also give us notice of this advantage which the devil takes from the inclinations of men , to lead them into mistakes . that of mic. . . ( if a man walking in the spirit of falshood , do lye , saying , i will prophesie unto thee of wine , and of strong-drink , he shall even be the prophet of this people ) hath this for its foundation , that let the errour be never so gross and palpable ; ( as if a man should prophesie a liberty for drunkenness , ) if it be suitable to the sway of peoples humours , it will readily enough be embraced , he shall be a prophet to this people : that is , such a prophet will easily prevail with such a people , their vitious inclinations fit them for any impression of a suitable errour . the apostle paul also found this too true in the heresies of his own times : for he tells us , that seducers had learned that cunning from the devil , to draw men to errour , by the sway of their lusts ; tim. . . they creep into houses , and lead captive silly women laden with sins , and led away with divers lusts . as also , tim. . . he prophesies of the future use of this stratagem ; after their own lusts shall they heap to themselves teachers . so that the usual prevalency of errour , was , and is , from the under-ground-working of lusts , humours , habits , and inclinations ; which make men willing to entertain an opinion , which can but gratifie them with a suitableness , or fitness . thirdly , where the fore-mentioned particulars of inclination , natural , or acquired humours , custom , education , &c. do neither divert the understanding , nor engage it to close with errour : yet , often do they discover , how powerfully they can byas the mind , in that these prevail with men , to modifie and mold a truth according to the bent , or form of their inclinations . as a bowl which is skilfully aimed at a mark , goes nevertheless by a compass which its byas forceth it unto , according to the risings or fallings of the ground it meets with in the way . men may arrive at real truth in the main , and yet may shape it according to their humours . for instance , let us consider the different modes or forms , in which the same truth is represented under the workings of different tempers . a melancholy person conceives of all things under such reflections , as fear and sadness do usually give ; if he consider god he looks upon him in the notion of greatest severity and justice : if upon the ways of duty , he colours them all in black , and can scarce account any thing piety , which is not accompanied with sadness and mourning ; if he calls his soul to a reckoning , his conclusions concerning himself are sad , doleful , or at best suspicious . on the contrary , an hilarous cheerful temper , censures all sadness for fullenness , and is apt to accuse those that go mourning in their way , for unthankful murmurers , and unbelieving complainers ; it interprets god's favourable condesentions to the weak , in the greatest latitude , and is easily perswaded to those things that are upon the utmost brink of liberty : to which , others of a more timerous disposition dare not approach , for fear of offending . this puts an higher excellency upon the duties of praise , as the other upon fasting and mourning . those men that are morose and severe , they are apt to think , that god is such an one as themselves : and though they acknowledg there is such a grace as charity , yet under a pretence of strictness , they cannot believe they are bound to exercise it towards any that are under any failing , of which they judge themselves to be free ; and therefore such men are usually very difficult , in all cases wherein condescention is to be used ; they are hard to be reconciled , and after the miscarriage of any person , are not easily satisfied of their repentance : and in cases of dissent from their way and practice of religion , they are commonly censorious , and conclude the worst . they again that are naturally mild and gentle , under a pretence of charity and meekness , are apt to become remiss in their carriages towards any brother ; and because charity thinks not evil , they model their acknowledged duty into the form of their own disposition , and so think they must see , and yet not perceive ; and instead of covering the infirmities of a brother , they have a mantle to cast over every transgression . at the same rate also do they frame their conceptions of god , as if he was so merciful , that he would scarce reckon any abomination to be above the height of an ordinary infirmity : these are apt to think , that the mercies of god ( so much praised in scripture ) signifie little less than an indulgence in transgression , far above what precisians are apt to imagine : and that it is as easie to obtain forgiveness from god for any offence , as it is to say , the lord be merciful to me a sinner . those that accustom themselves to the delights of the senses , are apt to bend the way of their religion to that humour ; and think , that nothing can be solemn in worship , that is not set out with garnishings that may please the eye , or ear. nay , 't is observable enough , that religion borrows some taint or shape , from the various studies and sciences of men ; in some , ( as in many of the fathers ) we may see religion dipt in platonism , or peripateticism . some introduce the distinctions and definitions of philosophy ; others compel all scriptures to submit to the laws of strict logical analysis . thus , according to the various mediums that men look through , are truths discoloured , and dressed up in several shapes : 't is easie from these instances to imagine , that satan must have a great advantage against us in point of errour , from the byas of the mind . fourthly , adventurous curiosities is another general advantage by which he works . this ariseth partly from a desire of knowledge , and partly from pride ; and both these make way for his design . a desire after knowledg is natural , and withal very bewitching . to know hath something in it more than ordinary . this is noted in job . . vain man would be wise , though man be born like a wild asse's-colt : though he be foolish , yet he affects wisdome ; and the very delight of knowing , doth engage men to curious prying searches , though with much labour and hazard . of this temper were the athenians , act. . . they spent their time in nothing else , but either to tell , or to hear some new thing : not barely in telling news , but in inquiries after new notions and discoveries : and this made them willing to hear paul , as a setter forth of strange gods , and a new doctrine . when this desire after knowledg is animated with pride , ( as oft it is , for knowledg puffeth up ) then 't is more dangerous ; when men are upon a design , to seem higher than others , to be singular , to see more , than what all men see , to be admired , to out-talk their neighbours , what adventures will they not make ? how fair do they lye open to any conceit that may serve this end ? that satan labours to improve this curiosity , is without doubt ; he carefully affords fuel to this burning , and diligently blows it up into a flame . the first temptation had that ingredient in it , ye shall be as gods , knowing good and evil . and we see it was a great enticement to eve , that which would make one wise , was therefore desirable . the blame of israels first idolatry , seems to be laid at this door , deut. . . they sacrificed — to gods whom they knew not , to new gods that came newly up : implying , that they were drawn aside from their old established way of worship , by a curiosity , to try the new ways of the heathens . and so great an hand hath this , generally , in errours ; that paul , tim. . . makes this itch after novelty the great ground of that defection from truth , which he foresaw was coming , they shall heap to themselves teachers , having itching ears . this itch of the ear , is the usual fore-runner of a scab in the church , because it doth dispose men to receive any kind of teacher . god indeed doth sometimes take the advantage of our natural curiosity for our good : by this means many of johns hearers , who went out into the wilderness to him , as to a strange sight ( as those words imply , what went ye out into the wilderness to see ? ) were converted . by this means , the gospel afterwards made a large progress , as we see commonly new teachers affect most at first , for when men grow acquainted with their gifts , their admiration decays , and the success of their labours is not so great many times . the devil also observing , the prevalency of curiosity ; and that men are more pleased with new notions , than with old truths ; he endeavours also to plow with this heifer , and oft makes a great harvest by it . there is yet another advantage more that he sometimes useth : and that is , fifthly , atheistical debauchery , when men by long custome in sinning , have arrived to habitual carelesness and presumption , then they become practical atheists ; their vitious habits work upon their understandings , to obliterate all principles : when men are gone so far , they are fit engineers for satan ; for while they dis-believe all things , they can ( to serve a design , or to head a party ) take up any opinion , and pretend the greatest seriousness in the propagating it ; though in the mean time , they secretly laugh at the credulity of the vulgar . these men let out themselves , and all their parts to the devil , and he knows how to make use of them , to bring on the delusion , and deception of others . many ages have given examples of such : those seducers mentioned in the new testament , were ( some of them ) of this rank , and therefore called deceitful workers . such as were not really under those perswasions , which they thought to six upon others ; but upon design , transformed themselves into the apostles of christ ; such as served not our lord jesus christ , but their own bellies : and yet by good words and fair speeches , deceived the hearts of the simple , rom. . . who , through covetousness , with feigned words , made merchandize of men , pet. . . balaam was such , and the woman jezabel that called her self a prophetess , rev. . . such was the arch-bishop of spalato , who for advantage could at pleasure take up , and lay down his religion . such an one was the false jew ( not so long since ) discovered in this place , who ( being a romish emissary ) pretended to be a jew converted ; and seeking a pure church , under that vizor , designing to overthrow ( by private insinuations , ) the faith of the simple , uncautious admirers ! by such instruments satan works , where he hath opportunity . chap. iii. of satan's improving these advantages for errour . . by deluding the understanding directly : which he doth ( . ) by countenancing errour from scripture . of his cunning therein . ( ) by specious pretences of mysteries ; and what these are . of personal flatteries . ( . ) by affected expressions . reason of their prevalency . ( ) by bold assertions . the reasons of that policy . ( ) by the excellency of the persons appearing for it , either for gifts or holiness . his method if managing that design . ( . ) by pretended inspiration . ( ) by pretended miracles . his cunning herein . ( ) by peace and prosperity in ways of errour . ( ) by lyes against truth , and the professors of it . what are the general advantages which satan hath to forward his design of errour we have seen . it now remains , that we take an account of the various ways , by which he improves those advantages , and those may be referred to two heads . ( ) they are such stratagems , as more directy work upon the understanding to delude and blind it . or ( ) they are such as indirectly by the power of the will and affections do influence it . first , those stratagems , that more immediatly concern the understanding , are the use of such arguments , which carry in them a probability to confirm an errour ; though indeed they are but fallacies , sophisms , or paralogisms : of which the apostle speaks , col. . . lest any beguile you , — that is , lest they impose upon you , by false reasonings . his usual way of proceeding in this case is , first , when he hath to do with men that are brought up with profession and belief of scripture ; he is then careful to give an errour some countenance or pretence from scripture : it is not his course to decry the scriptures with such men , but to suppose their truth and authority , as the most plausible way to his design : for by this means he doth not only prevent a great many startling objections , which would otherwise rise up against him , ( seeing men brought up with scripture , cannot easily be brought to call them false , ) but with considerable advantage , he doth thereby authorize and justifie his errour : for nothing can give more boldness or confidence to a mistake , then a belief that it is backed with scripture . that this is one of his grand stratagems , may be sufficiently evinced from the infinite number of errours that pretend to scripture warrant . those that are above , or beyond scripture , ( which acknowledg no dependance upon it ) are but few , and rare : and indeed , among christians , errour cannot well thrives without a pretence of scripture . men would have enough to do to perswade themselves to such errours , but it would be impossible to make a party or perswade others ; such errours would presently be hissed out of the world. upon this account is it , that atheism sculks and conceals it self , ( except where generally tolerated prophaneness gives it more than ordinary encouragement , ) which is not to be ascribed to any shame-faced modesty , that atheisms can be supposed to nourish ; but to the generall dislike of others , who so stick to the authority of the bible , that they reject all direct contradictions to it with great abhorrency . hence also it is , that some erroneous persons are forced to contradictions in their practice against their professed principles , because they find it impossible to propagate their errours , without some pretence or other to scripture . they that would undermine those sacred records , are forced to make use of their authority for proof of what they would say . the papists have a quarrel at them , and envy them the title of perfection and perspicuity , upon design to intoduce traditions , and to set up the popes judicial authority in matters of faith ; and when they have said all they can , to subject the scriptures to the popes determination , they are forced at last to be beholden to the scriptures , to prove the popes determination : they would prove the scriptures by the church ; and then the church by the scriptures : which is a circle they have been often told of , and of which , some of the wiser sort among themselves are ashamed . others also , that will not allow the scriptures to be a general standing rule , are yet forced to make it ( in some cases ) a rule to themselves , and eagerly plead it to be so to others . they that pretend to be above ordinances , and decry outward-teachings as unnecessary , or hurtful : yet , they teach outwardly , because they see they are not able to enlarge the empire of errour , without such teaching . those very errours that make it their chief business , to render the scriptures no better than an old almanack ; they yet seek to scripture to countenance their blasphemous assertions ; and if they get any scrap or shred of it , that may by their unjust torture be wrested to speak any such thing , or any thing toward it , they think all their follies are thereby patronized ; and commonly , such men either fix upon such places as give warning of the necessary concomitances of the spirit , and heart , with the outward act of service ; ( and from hence , separating what god hath joyned together , they set up spiritual sabbaths , spiritual baptism , spiritual worship , to cry down , and cashier the external acts of such ordinances : ) or they pretend kindred to scripture , as prophesying , or foretelling those new administrations which they are about to set up . let h. nicholas be an instance of this , who though he decryed the service of the law under god the father , and the service of the belief under christ ; and in the room of both these , would set up another administration , under the spirit ; yet , ( that he might be the better believed ) he applyed several scriptures to his purpose , as prophetically foretelling h. nicholas , and his services ; and would have men imagine , that he was that angel flying in the midst of heaven with the everlasting gospel , rev. . . and that prophet enquired after by the jews , joh. . . art thou that prophet , and that man ordained to judg the world ? act. . . and that the times of his dispensation , were the times of perfection , and glory spoken of in cor. . . and heb. . . the like pretences for new administrations had saltmarsh , and several others . satan fixing his foot upon this design , and taking advantage of mens ignorance , curiosity , and pride , &c. it is impossible to tell what he may do ; he hath introduced many heresies already , and none knows what may be behind ; many passages of scripture are dark , to the wisest of men : a great many more are so to the common sort of christians . a great many wits are imployed by him , as adventurers for new discoveries ; and a small pretence is ground enough for a bold undertaker to erect a new notion upon ; and a new notion in religion , is like a new fashion in apparel , which bewitcheth the unsteady with an itch to be in it , before they well understand what it is : so that 't is alike impossible to stint the just number of errours , as to adjust the various pretences from scripture upon which they may be countenanced . leaving therefore this task to those that can undertake it , i shall only note a particular or two of satans cunning in affixing an errour upon scripture . first , in any grand design of error , he endeavours to lay the foundation of it as near to truth as he can ; but yet so , that in the tendency of it , it may go as far from it as may be . as some rivers whose first fountains are contiguous , have notwithstanding a direct contrary course in their streams . for instance , in those errors that tend to overthrow the doctrine of the gospel , concerning christ and ordinances ( and these are things which the devil hath a great spite at ) he begins his work with plausible pretences of love and admiration of christ and grace ; he proceeds from thence to the pretence of purer enjoyments , from thence to a dislike of such preachers and preaching , as threaten sin , and speak out the wrath of god against iniquity , and these are presently called legal preachers , and the doctrine of duty a legal covenant ; having them once at this point , they easily come to immediate assistances , and special gifts , which they pretend to have above others ; being thus set up , they are for free grace , and the enjoyment of god in spirit ; from thence they come to christian liberty , and by degrees duties are unnecessary , there is no christ but within them , and being freed from the law , whatever they do is no transgression . this is a path that satan hath trodden of old , though now and then he may vary in some circumstances , and be forced to stop before he come to the utmost of his journey . you may observe this method in the late errors of new-england , in the familists of germany , and in those of old-england ; in all which at the long-run men are led as far from scripture , as darkness is from light. now this is not only to be seen in a progressive multiplication of errors , but often may we perceive the same subtilty of satan in a simple error , as when he takes up part of a truth which should stand in conjunction with another , and sets it up alone against its own companion , where we shall have the name and pretence kept up , but the thing quite destroyed . god requires services of men , and prescribes to their use , prayer , hearing , sacraments , but because in these god is dishonoured when men only draw near with their lips , he further tells us , that he is not a jew which is one outwardly , neither is that circumcision which is of the flesh , &c. this part are some men so fixed upon , that they think they are discharged of the other , and in practice go quite from these duties , and yet still they profess they are for ordinances and the worship of god ; just so are some men for christ , but then 't is but the name , not the thing ; they own christ they say , but then 't is christ in them , and christ come in their flesh , but not that christ that died at jerusalem , as a sacrifice for the sins of men. secondly , satan takes great care that an errour be ( in all the ways of its propagation ) cloathed with scripture phrases ; and the less the errour can pretend to any plausible ground of scripture , the more doth he endeavour to adorn it with scripture language , ( i understand this chiefly of such errors , as are designed for the multitude ) so that though scripture be not used to prove the errour , yet are deceivers taught to express their conceptions by it , and to accomodate the words and sentences of it to their purposes ; for besides pride and confidence , scriptural eloquence is a necessary ingredient to make a powerful deluder . observe the ring-leaders of errors , and you shall find that ordinarily , such have at first been studious of the scriptures ; and though never able to digest them , yet when they turned their ears from truth , they have carried their scripture language ( which they had before brought themselves unto by long custom ) away with them , and still retain it , and express their opinions by it . now this is a great advantage to satan . for first , by this means the ignorant multitude are often caught without any more ado ; if they hear scripture expressions they are apt to think that all is truth which is spoken by them ; and they the rather believe it , because they will imagine such teachers to be well versed in scripture , and consequently either so honest , or so knowing that they neither can , nor will delude them . secondly , there is a majesty in scripture which ( in some sence ) doth stick to the very expressions of it ; men may perceive that generally hearers are more affected with scripture eloquence , than with play-book language ; it hath ( as it were ) a charm in the words , which makes the ear attentive , more than a quaint discourse , starched up in the dres● of common rhetorick : one gives us an observation to that purpose of his own preaching , and so may many others . while then men hear such language , they have a reverence to it . and as physitians cover their pills with gold that the patient might more willingly take them ; so do men often swallow down errour without due consideration , because conveyed to them in a language which they respect . secondly , satans second care for the advancement of errour , ( after he hath given it all the countenance he can from scripture ) is to gild it over with specious pretences , he sets it off with all the bravery he can , and then urgeth that as an argument of its truth . men are apt to judg that what doth better their spiritual condition cannot be a lye or delusion ; and the argument were the more considerable , if the advantages were such as he pretends them to be : but the very noise and boast of advantages please the unwary , without a due enquiry into their reality . the apostle in rom. . . reduceth all this policy of the deceiver to two heads : ( . ) good words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , words that set out the profit and advantage of the thing . ( . ) and fair speeches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speeches that flatter the condition of the party . his art , as to the first of these , is to tell them that the notions offered to them are special discoveries , rare mysteries , which have been hidden from others ; and thence infers , that it must of necessity conduce much to their happiness , and spiritual perfection to know and embrace them . those that troubled the church in pauls days with false doctrines , used this slight of boasting , as appears by that expression in tim. . . oppositions of science ; it seems they called their opinions ( though they were but prophane , and vain-bablings ) by the name of science or knowledg , implying that all others , even the apostles themselves were in the dark , and came short of their illumination . the like we have in rev. . . of that abominable prophetess jezebel , who recommended her blasphemous filthy doctrines , under the name of depths , profundities , or hidden knowledg , though the spirit of god told that church they were not such ; but if depths , they were depths of satan , ( as 't is added there by way of correction ) and not of the spirit of god. we may trace these ●oo●steps of satan in all considerably prevailing errors : for what hath been more common than to hear men speak of the designs they have been carrying on , under the specious titles of christ's coming to set up a righteous kingdom ; the churches coming out of babylon , and out of the wilderness ; the dawning of the day of the lord ; the day of reformation , the time of the restitution of all things ; with abundance of brags of the same kind . i shall add no particular instance of this nature ; but a few strains of h. nicholas , with whom such high promising vaunts were ordinary . his service of love , he compares to the most holy , ( whereas johns doctrine of repentance was but a preparation to the holy ; and the service of christ he allowed to be no more than as the holy of the temple ) this his service he calls , the perfection of life , the completion of prophecies , the perfect conclusion of the works of god , the throne of christ , the true rest of the chosen of god , the last day , the sure word of prophecy , the new jerusalem , and what not ? if we make further enquiry into the nature of these fair promising mysteries , we shall find that satan most frequently pitcheth upon these three . first , he befools men into a belief , that the scriptures do under the vail of their words and sentences , contain some hidden notions , that are of purpose so disguised , that they may be locked up from the generality of men , at least from learned and wise men ; and that these rarities cannot be discerned from the usual significations of the words and phrases , ( as we understand other books of the same language ) but they fancy these sacred writings to be like the writings of the aegyptians , by which they absconded their mysteries , especially like that kind of writing , whereby under words of common known sence , they intended things which the words themselves could not signify ; and that which occasions this imagination is this , that we read frequently of mysteries in scriptures , and hidden wisdom , and the special revelation of them to god's children which are very great truths , but yet not to be so understood , as this delusion supposeth : for these expressions in scripture intend no more than this , that the design of god to save man by christ is in it self a mystery , which never would have been found out without a special revelation ; and that though this mystery is now revealed by the gospel , yet as to the application of it to the hearts of men in conversion , by the operation of the spirit , it is yet a mystery . but none of these intend any such suggestion , that there are private notions of truth or doctrine that are lying under ground ( as it were ) in scripture words , which the words in the common language will not acquaint us withal ; nay , the contrary is expresly affirmed , when we are told that all is plainly laid open to the very simple , so that from the scriptures they may as well understand the fundamental principles of religion , as they may understand any other thing which their language doth express to them . however in this satan takes advantage of mens pride and curiosity , to make them forward in the acceptation of such offers , especially when such things are represented , as the only saving discoveries which a man cannot be ignorant of but with hazard of damnation . secondly , in this boast of mystery , satan sometimes takes another course somewhat differing from the former , and that is to put men upon allegorical reflections and allusions , by which the historical passages of scripture are made ( besides the import of the history ) resemblances of spiritual truths ; which supposeth the letter of scripture to be true , ( but still as no better than the first rudiments to train up beginners withal , ) yet withal , that the spiritual meaning of it raiseth the skilful to a higher form in christ's school . at this rate all are turned into allegories . if they fall upon the first of genesis , they think they then truly understand it , when they apply the light and darkness , and god's separating of them , with such other passages , to the regeneration of the soul. the like work make they with the sufferings of christ . but then the crafty adversary at last enticeth them on to let go the history , as if it were nothing but a parable , not really acted , but only fitted to represent notions to us . allegories were a trap which the devil had for the jews , and wherein they wonderfully pleased themselves . how much origen abused himself and the scriptures by this humour is known to many ; and how the devil hath prevailed generally by it upon giddy people in later times , i need not tell you . the pretence that satan hath for this dealing is raised from some passages of the new testament , wherein many things of the old testament are said to have had a mystical signification of things expressed or transacted then , and some things are expresly called allegories . hence papists determine the scripture to have , besides the grammatical sence , ( which all of us do own ) and besides the tropological sence ( which is not divers or distinct from the grammatical ; as when from histories , we deduce instructions of holy and sober carriage ) an allegorical and analogical sense : in which dealing men consider not , that the spirit of god his interpreting a passage or two allegorically , will never justify any mans boldness in presuming to do the like to any other passage of scripture ; and beside , when any hath tryed his skill that way , another may with equal probability carry the same scripture to a different interpretation , and by this means , the scripture shall not only become obscure , but altogether uncertain and doubtful , and unable to prove any thing ; so that this doth extreamly dishonour scripture , by making it little less than ridiculous . porphyry , and julian made themselves sport with it , upon the occasion of origens allegorizing , and no wonder , seeing that humour ( as one calls it ) is no better than a learned foolery . notwithstanding this , men are sometime transported with a strange delight in turning all into allegories , and picking mysteries out of some by-passages and circumstances of scripture , where one would least expect them : which i can ascribe to no second cause more , than to the working and power of fancy , which as it can frame ideas and images of things , out of that that affords no real likeness or proportion , ( as men that create to themselves similitudes and pictures in the clouds or in the fire ) so doth it please it self in its own work , and with a kind of natural affection , it doth kiss and hug its own baby . it hath been my wonder sometimes to see how fond men have been of their own fancies , and how extreamly they have doted upon a very bauble . i might note you examples of this , even to nauseousness , in all studies , as well as in this of religion . those that affect the sublimities of chymistry , do usually by a strange boldness stretch all the sacred mysteries of scripture ( as of the trinity , of regeneration , &c. ) to represent their secrets and processes , as may be seen sufficiently in their writings : one of them i cannot forbare to name , and that is glauber ; who doth so please himself with some idle whims about sal and sol , that at last he falls in with bernardinus gomesius , ( whom he cites and approves ) who in this one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( which signifies salt ) finds the trinity , the generation of the son , the two natures of christ , the calling of the jews and gentiles , the procession of the spirit , and the communications of the spirit in the law and gospel , and all this he gathers from the shapes , stroaks and positions of these three letters : a very subtile invention ! not unlike to this , were some of the dotages of the jewish cabala , which they gathered from the different writing of some letters in the sacred text , from the transposing of them , and from their mystical arithmetick . r. elias from the letter aleph , mentioned six times in gen. . . collected his notion of the worlds continuance for years , because that letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stands for a thousand in the hebrew computation . another rabbi ( mentioned by lud. cappellus ) hath a profound speculation concerning the first letter of genesis , which ( as he saith ) doth therefore begin with beth , and not with aleph , to shew the unexceptionable verity of god's word , against which no mouth can justly open it self , and this he gathers from the manner of the pronunciation of that letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is performed by the closure of the lips. it were not possible to imagine , that wise men should be thus carried away with childish follies , if there were not some kind of inchantment in fancy , which makes the hit of a conceit , ( though never so silly ) intoxicate them into an apprehension of a rare discovery . and doubtless this is the very thing that doth so transport the allegorizers and inventers of mysteries , that they are ravished either with the discovery of a new-nothing , or with the rare invention of an aenigmatical interpretation . thirdly , the devil hath yet another way of coining mysteries , and that is a pretence of a more full discovery of notions and ways , which ( as he tells those that are willing to believe him , ) are but glanced at in the scripture ; and this doth not only contain his boast of unfolding prophecies , and the dangerous applications of them to times and places that are no way concerned , ( which hath more than once put men upon dangerous undertakings ) but also his large promise of teaching the way of the lord more perfectly , and of leading men into a full comprehension of those tremendous mysteries , wherein the scripture hath as industriously concealed the reasons , way , and manner of their being , as it hath fully asserted that they are , ( such are the decrees of god , the trinity , &c. ) as also of unfolding and teaching at large those things that the scripture seems only to hint at . in all which points we have instances enough at hand , which will shew us how the devil hath played his game , either by making men bold in things not revealed , or by drawing men to dislike solid truths , and by puffing them up with notions , till at last they were prepared for the impression of some grand delusion . all this while i have only explained the first head of satan's specious pretences , which consists in the promise of discoveries and mysteries . the next head of pretences , are those that relate to the persons inamoured with these supposed mysteries . with these he strokes their heads , and causeth them to hug themselves in a dream of an imaginary happiness . for if they have the knowledg of mysteries which are locked up from other men , they cannot avoid this conclusion , that they are the only favourites of heaven ; that they only have the spirit , are only taught of god , &c. such swelling words of vanity have ever accompanied delusion . and indeed , we shall find the confidence of such men more strong , and their false embracements more rapturous , than ordinarily the ways of truth do afford , upon this account ; that in such cases , fancy is elevated , and the delights of a raised fancy are excessive , and enthusiastical . 't is a kind of spiritual frenzy , which extends all the faculties to an extraordinary activity ; the devil doing all he can to further it , by his utmost contributions . joy , delight , hope , love , are all raised to make an hubbub in the heart ; whereas on the contrary , truth is modest , humble , sober , and affords a more silent joy , though more even and lasting . here might i set errour before you in its rant , and give you a taste of the high flown straines of it . montanus ( as vile as he was ) had the confidence to call himself the comforter . novatus and his brother would be no less than moses and aaron . the gnosticks called themselves the illuminati . the swinkfieildians assumed the title of the confessors of the glory of christ . the family of love had their evangelium regni , the gospel of the kingdom . the fratricelli , distinguished themselves from others by the term spiritual . muntzer asserted , that all of his opinion , were gods elect : and that all the children of their religion were to be called the children of god ; and that all others were ungodly , and designed to damnation . h. nicholas affirms , that there was no knowledg of christ nor scripture , but in his family . to this purpose most of them speak , that forsake the wayes of truth ; and though these swellings are but wind and vapour , yet those heights are very serviceable to the devils purposes : who by this means confirms those whom he hath already conquered , and then fits them out with the greater confidence to allure others ; and men are apt enough to be drawn by fair shews , and confident boastings . but i proceed . the third stratagem of satan for promoting errour , is to astonish men with strange language , and affected expressions . it was an old device of satan to coyn an unintelligible gibberish as the proper vehicle of strange enthusiasticks doctrine , and this he artificially suits to his pretended mysteries ; without this his rare discoveries would be too flat and dull to gain upon any man of competent understanding . for if these dotages were cloathed in plain words , they would either appear to be direct non-sence , or ridiculous folly . it concerns him when he hath any feats of delusion in hand , to set them off with a canting speech , as juglers use their hard words , of ailif , casyl , zaze , presto , millat , &c. to put their ignorant admirers into a belief of some unknown power by which they do their wonders . and this is in some sort necessary ; extraordinary matters are above expression , and such wild expressions put men into an expectation of things sublime . this knack satan hath constantly used . montanus had his strange speeches . and all along downward to our times , we may observe , that errour hath had this gaudy dress ; the familists especially abound with it , you may read whole books full of such a kind of speaking , as the book called theologia germanica , or german divinity ; the books of jacob behmen , the bright morning star , &c. neither are the papists free ; one of late hath taken the paines to shew them this , and other follies : among them you may find such talk as this , of being beclosed in the mid-head of god , and in his meek-head ; of being substantially united to god , of being oned to god ; as also of the abstractedness of life , of passive vnions , of the deiform fund of the soul ; of a state of introversion : of a super-essential life , a state of nothingness , &c. just like the raveings of h. nicholas , david george , and others , who confidently discourse of being godded with god , of being consubstantiated with the deity , and of gods being manned with them . i have oft considered , what reason might be given for the takeingness of such expressions , and have been forced to satisfie my self with these : first , many mistake the knowledge of words , for the knowledge of things . and well may poor ignorant men believe , they have attained , no man knows what , by this device ; when among learned men , the knowledg of words is esteemed so great a pitch of learning , and they nourish a great many controversies that are only verbal . secondly , some are pleased to be accounted vnderstanders by others , and rest in such high words , as a badge of knowledge . thirdly , some are delighted with such an hard language upon an hope , that it will lead them to the knowledg of the things at last : they think strange expressions , are a sign of deep mysteries . i knew one , that set himself to the reading of jacob behmens books , ( though at present he confessed , he was scarce able to make common sense of three lines together , ) upon a secret enticement that he had from the language , to come to some excellent discovery , by much pains and reading . fourthly , some that have their fancies heated , have by this means broken confused impressions of strange things in their imaginations , and conceive themselves to know things beyond what common language can express : as if with paul , rapt up into the third heaven , they hear , and see wonders unutterable . but what reason soever prevails with men to take up such a way of speaking , satan makes them believe , that it containes a rich mine or treasury , not of common truths , but of extraordinary profundities . fourthly , in stead of argument to confirm an errour , sometimes we have only bold assertions , that it is truth , and a confident condemning the contrary as an errour ; urging the danger of mens rejecting it , backed with threatning of hell and damnation : and all this in the words of scripture . to be sure they are right , and all other men are wrong . this kind of confidence and fierceness hath been still the complexion of any remarkable way of delusion ; for that commonly confines their charity to their own party , ( which is a great token of an errour ) not only may you observe in such extraordinary proclamations of wrath against those that will not believe them : ( a practice used by the mad fanaticks of munster ; who , ( as our quakers were wont to do ) go up and down the streets , crying , wo , wo ; repent , repent ; come out of babylon ; the heavy wrath of god ; the axe is laid to the root of the tree . ) but in their more setled teaching , they pronounce all to be antichrist , and of the carnal church , that do oppose them . take for this h. nicholas his words , all knowledg ( besides his ) is but witchery and blindness , and all other teachers , and learners , are a false christianity , and the devils synagogue ; a nest of devils , and wicked spirits ; a false being , the antichrist , the kingdom of hell , the majesty of the devil , &c. this piece of art , not only our quakers , ( to whom nothing is more familiar , than to say to any opposer , thou art damn'd , thou art in the gall of bitterness , the lake of fire and brimstone is prepared for thee , &c. ) but also the papists commonly practise , who shut all out of heaven that are not of their church ; and when they would affright any from protestanism , they make not nice to tell him , that there is no possibility of salvation , but in their way . the reasons of this policy are these , ( ) the heart is apt to be startled with threatnings , and moved by commands ; especially , those that are of a more tender and frightful spirit : and though they know nothing by themselves , yet these beget fears , which may secretly betray reason , and make men leave the right way because of affrightment . ( ) the confidence of the assertors of such things , hath also its prevalency : for men are apt to think that they would not speak so , if they were not very certain , and had not real experience of what they said : and thus are men threaped out of their own perswasions . ( ) the native majesty of scripture , in a business of so great hazard , adds an unexpressible force to such threatnings : and though ( being misapplyed ) they are no more scripture threatnings ; yet , because god hath spoken his displeasure in those words , men are apt to revere them : as men cannot avoid to fear a serpent or toad , ( though they know the sting and poyson were taken out ) because nature did furnish them with a sting or venom . fifthly , 't is an usual trick of satan to derive a credit and honour to errour , from the excellencies ( supposed , or real ) of the persons that more eminently appear for it . so that it fetcheth no small strength from the qualities of those that propagate it . the vulgar ( that do not usually dive deep into the natures of things ) content themselves with the most superficial arguments , and are sooner won to a good conceit of any opinion , by the respects they carry to the author , than by the strongest demonstration . the excellencies that usually move them , are either their gifts or their holiness . if the seedsmen of an errour be learned , or eloquent and affectionate in his speaking , men are apt to subscribe to any thing he shall say , from a blind devotional admiration of the parts wherewith he is endowed . and often , where there is no learning , or where learning is decryed , ( as savouring too much of man ) if there be natural fluency of speech , with a sufficient measure of confidence , it raiseth them so much the higher in the esteem of the common sort , who therefore judge him to be immediately taught of god , and divinely furnished with gifts . at this point began the divisions of the church of corinth , they had several officers severally gifted ; some were taken with one mans gift , others with another mans ; some are for paul , as being profound , and nervous in his discourses ; others for apollo , as eloquent , a third sort were for cephas , as ( suppose ) an affectionate preacher : thus upon personal respects were they divided into parties . and if these several teachers were of different opinions , their adherents imbraced them upon an affectionate conceit of their excellencies . and generally satan hath wrought much by such considerations as these . this he urgeth against christ himself , when he set up the wisdom and learning of the rulers and pharisees , as an argument of truth in their way of rejecting such a messias ; joh. . . have any of the rulers , or of the pharisees believed on him ? there is no insinuation more frequent than this ; these are learned , excellent , able men , and therefore what they say , or teach , is not to be disbelieved ; and though this be but argumentum stultum , a foolish argument , yet some that would be accounted wise , do make very great use of it . the crack of learned doctors among the papists , is one topick of perswasion to popery , and so to other errours , as appears by this , that all errours abound with large declamations of the praises of their founders and teachers : and the most illiterate errours usually magnifie the excellent inspirements , and gifts of utterance of their leaders . but the other excellency of holiness in the teachers of errour , is more generally and more advantagiously improved by satan , to perswade men , that all is true doctrine which such men profess . of this delusion christ forewarned us , they shall come in sheeps cloathing ; that is , under the mask of seeming holiness ; ( at least at first ; ) notwithstanding , beware of them , math. . . those complained of by paul , cor. . . though they were satans ministers , yet that they and their doctrine might be more plausibly entertained , they were transformed as the ministers of righteousness : this cunning we may espie in hereticks of all ages . the scribes and pharisees used a pretence of sanctity as a main piece of art , to draw others to their way ; their alms , fastings , long prayers , strict observations , &c. were all designed as a net to catch the multitude withal . the lying doctrines of antichrist were foretold by paul , to have their success from this stratagem ; all that idolatry and heathenism which he is to introduce , must be , ( and hath been ) through the hypocrisie of a painted holiness ; and where he intends most to play the dragon , he there most artificially counterfeits the innocency and simplicity of the lamb. arch-hereticks have been arch-pretenders to sanctity . and such pretences have great influence upon men : for holiness and truth are so near of kin , that they will not readily believe that it can be a false doctrine which an holy man teacheth ; they think that god that hath given a teacher holiness , will not deny him truth : nay , this is an easie and plausible measure , which they have for truth and errour . to enquire into the intricacies and depths of a disputation , is too burdensome and difficult for ordinary men , and therefore they satisfie themselves with this consideration , ( which hath little toyl in it , and as little certainly ) that surely god will not leave holy men to a delusion . it would be endless to give all the instances that are at hand in this matter ; i shall only add a few things of satans method in managing this argument , as first , when he hath a design of common , or prevailing delusion , he mainly endeavours to corrupt some person of a more strict serious , and religious carriage , to be the captain and ring-leader ; such men were pelagius , arrius , socinus , &c. he mainly endeavours to have fit instruments . if he be upon that design of blemishing religion , and to bring truth into a dis-esteem ; then ( as one observes ) he perswades such into the ministry , as he fore-sees are likely to be idle , careless , prophane , and scandalous ; or doth endeavour to promote such ministers into more conspicuous places , and provokes them to miscarriage , that so their example may be an objection against truth , while in the mean time , he is willing , that the opposers of truth should continue their smooth carriage ; and then he puts a two-edged sword into the hands of the unstable : can that be truth where there is so much wickedness ? and can this be errour , where there is so much holiness ? secondly , in prosecution of this design , he usually puts men upon some more than ordinary strictness , that the pretence of holiness may be the more augmented ; in this case a course of ordinary sanctity is not enough , they must be above the common practice ; some singular additions of severity and exactness above what is written , are commonly affected to make them the more remarkable . christ notes this in the pharisees , concerning all their devotions , and the wayes of expressing them ; their phylacteries spoken of , mat. . . ( as some think ) were not intended by that text of deut. . . but only that they should remember the law , and endeavour not to forget it ; as they do that tye a thred , or such like thing about their finger for a remembrancer ; according to prov. . . bind them about thy neck , write them upon the table of thine heart . however , if they were literally enjoyned , they would have them ( as christ tells them ) broader than others , as an evidence of their greater care . the cathari boasted of sanctity and good works , and rejected second marriages ; the apostolici were so called , from a pretended stricter imitation of the singular holiness of the apostles . the valesians made themselves eunuches ( according to the letter ) for the kingdom of god. the donatists accounted that no true church , where any spot or infirmity was found . the messalians or euchytae were for constant praying . the nudipedales for going bare-foot , &c. the papists urge canonical hours , whippings , pennances , pilgrimages , voluntary poverty , abstinence from meats , and marriage in their priests and votaries . in a word , all noted sects have something of special singularity , whereby they would difference themselves from others , as a peculiar character of their greater strictness ; and for want of better stuff , they sometimes take up affected gestures , devotional looks , and outward garbs ; all which have this note , that what they most stand upon , god hath least , or not at all required at their hands ; their voluntary humility , or neglecting of the body , being but will-worship , and a self-devised piece of religion . thirdly , when once men are set in the way of exercising severities , satan endeavours ( by working upon their fancies ) to press them on further to a delight and satisfaction in these * wayes of strictness , so that the practiser themselves are not only confirmed in these usages , and the opinions that are concomitant with them ; but others are the more easily drawn to like and profess the same things . any serious temper under any profession of religion , easily comes to be devout , and readily complies with opportunities of evincing its devotion by strictness . and therefore we shall find among heathens , a great devotional severity , and such as far exceeds all of that kind , which the papists do usually brag of , the magi abstained from wine , eat not the flesh of living creatures , and professed virginity . the indian brachmans did the like , and besides used themselves to incredible hardship ; they laid upon skins , sustained the violence of the sun , and storms , and exercised themselves therewith ; some spending thirty seven years in this course , others more . we read strange things of this nature concerning the aegyptian priests , and others . the mahumetans are not without their religious orders , which pretend a more holy and austere life than others ; and though of some ( as of the torlachs and dervizes ) several private villanies are reported , yet of others , ( as of the order of calender ) we are assured from history , that they profess virginity , and expose themselves to hardship , and a stricter devotion in their way ; and generally 't is said , of all of them , that they go meanly clad , or half naked ; some abstinent in eating , and drinking , professing poverty , renouncing the world : some can endure cutting and slashing , as if they were insensible ; some profess perpetual silence , though urged with injuries , and tortures ; others have chains about their necks and arms , to shew , that they are bound up from the world , &c. if such things may be found among heathens , no wonder that errour boasts of them , for in both there is the same reason of mens pleasing themselves in such hardships ( which is from a natural devotion , assisted by satans cunning , ) and the same design driven on by it ; for the devil doth confirm heathens and mahumetans in their false worship , by the reverence and respect they carry to such practices . fourthly , because religious holiness hath a beauty in it , and is very lovely ; he doth all he can to affect men with the highest revernce for these pretences of religious strictness : so that they that will not be at pains to practise them , can bestow an excessive respect and admiration upon those that are grown famous in the use of such things ; and by that means , being almost adored , they are without doubt perswaded , that all they teach or do is right , and in a doting fondness they multiply superstitious errours . idolatry is supposed to have a great part of its rise from this : while men endeavoured to express their thankful and admiring remembrances of some excellent persons , by setting up their pictures , their posterity began to worship them as gods : pilgramages were first set on foot by the respects that men gave to places that were made famous by persons and actions of more than ordinary holiness : and because the devil found men so very apt to please themselves in paying such devotional reverences , he wrought upon their superstitious humour to multiply to themselves the occasions thereof , and by fabulous traditions sent them to places no otherwise made memorable than by dreams and impostures . much of this you might see if you would accompany a caravan from cairo to mecca and medina , where you would see the zealous pilgrims with a great many orisons and prayers compassing abrahams house ; kissing a stone , which ( they are told ) fell from heaven , blessing themselves with a relique of the old vesture of abrahams house ; washing themselves in the pond , which ( as their tradition goes ) the angel shewed to hagar ; saluting the mountain of pardons ; throwing stones in defiances of the devil , as ( their legend tells them ) ismael did ; their prayers on the mountain of health ; their visit to the prophets tomb at medina , &c. the like might you observe among the papists , in their pilgrimages to jerusalem and the sepulchre , to the lady of loretto's chappel and other places . by such devices as these the unobservant people are transported with a pleasure , insomuch that they not only perswade themselves they are very devout in these reverences , but they also become unalterably fixed to these errours that do support these delightful practices , or as consequences do issue from them . sixthly , a more plausible argument for errour ( than the learning and holiness of the persons that profess it ) is that of inspiration , in which the devil soars a loft , and pretends the highest divine warrant for his falshoods : for god is truth , and we know that no lye is of the truth . now to make men believe that god by his holy spirit doth in any manner dictate such opinions , or certainly reveal such things for truths : is one of the highest artifices that he can pretend to , and such a confirmation must it be ( to those that are so perswaded , ) that all disputes and doubtings must necessarily be silenced . that the devil can thus transform himself into an angel of light , we are assured from scripture , which hath particularly cautioned us against this cheat . the apostacy of the later times , tim. . . the apostle foretells should be carried on by the prevalency of this pretence , some shall depart from the faith , giving heed to seducing spirits . that by spirits there , doctrines are intended rather than doctors , is mr. medes interpretation : but it will come all to one if we consider that the word spirit carryes more in it , than either doctrine or doctor ; for to call either the one or the other a spirit would be intollerably harsh , if it were not for this , that that doctor is hereby supposed to pretend an infallability from the spirit of god , or ( which is all one ) that he received his doctrine by some immediate revelation of the spirit ; so that by seducing spirits must be , men or doctrines that seduce others to believe them , by the pretence of the spirit , or inspiration : and that text of joh. . . doth thus explain it , believe not every spirit , but try the spirits whether they are of god ; which is as much as if he had said , believe not every man or doctrine that shall pretend he is sent of god , and hath his spirit ; and the reason there given makes it yet more plain , because many false prophets are gone out into the world : so that these spirits are false prophets , men that pretend inspiration . and the warning , believe not every spirit , tell us , that satan doth with such a dexterity counterfeit the spirits inspirations , that holy and good men are in no small hazard to be deceived thereby . most full to this purpose is that of thess . . . that ye be not soon shaken in mind , or be troubled , neither by spirit , nor by word , nor by letter as from us , as that the day of christ is at hand ; where the several means of seduction are particularly reckoned , as distinct from the doctrine and doctors , and by spirit can be meant no other than a pretence of inspiration or revelation . 't is evident then that satan by this artifice , useth to put a stamp of divine warrant upon his adulterate coyn ; and if we look into his practice , we shall in all ages find him at this work . among heathens he frequently gained a repute to his superstitious idolatrous worship by this device : the men of greatest note among them feigned a spiritual commerce with the gods. empedocles endeavoured to make the people believe that there was a kind of divinity in him , and affecting to be esteemed more than a man , cast himself into the burnings of mongebel , that they might suppose him to have been taken up to the gods. pythagoras his fiction of a journey to hell was upon the same account . philostratus and cedrenus report no less of apollonius , than that he had familiar converses with their supposed dieties : and the like did they believe of their magi and priests ; insomuch that some cunning politicians ( observing how the vulgar were under a deep reverence to such pretences ) gave it out that they had received their laws by divine inspirations . numa pompilius feigned he received his institutions from the nymph aegeria : lycurgus from apollo : minos the law-giver of candy , baosted that jupiter was his familiar . mahomet also speaks as high this way as any , his alcoran must be no less than a law received from god , and to that end , he pretends a strange journey to heaven , and frequent converse with the angel gabriel . if we trace satan in the errours which he hath raised up under the profession of the scriptures , we may observe the same method , the valentinians , gnosticks , montanists talked as confidently of the spirit , as moses or the prophets could do , and a great deal more ; for some of them blasphemously called themselves the paraclete , or comforter . among the monsters which later ages produced , we still find the same strain ; one saith he is enoch , another stiles himself the great prophet , another hath raptures , and all immediately inspired . the papists have as much of this cheat among them as any other , and some of their learned defenders avouch their lumen propheticum , and miraculorum gloria , prophesies and miracles , to be the two eyes , or the sun and moon of their church ; nay by a strange transportment of folly , ( to the forfeiture of the reputation of learning and reason ) they have so multiplied revelations , that we have whole volumns of them , as the revelations of their saint brigit and others ; and by wonderful credulity they have not only advanced apparent dreams and dotages to the honour of inspirations or visions , but upon this sandy foundation they have built a great many of their doctrines , as purgatory , transubstantiation , auricular confession , &c. by such warrants have they instituted festivals , and founded several orders ; the particulars of these things you may see more at large in dr. stillingfleet and others . and that there might be nothing wanting that might make them shamelesly impudent , they are not content to equal their fooleries with the scriptures of god , as that the rule of their st. francis ( for i shall only instance in him , omitting others for brevity sake ) was not composed by the wisdom of man , but by god himself , and inspired by the holy ghost ; but they advance their prophets above the apostles , and above christ himself . their st. benedict ( if you will believe them ) was rapt up to the third heavens , where he saw god face to face , and heard the choire of angels ; and their st. francis was a none-such for miracles and revelations . neither may we wonder that satan should be forward in urging this cheat , when we consider . first , what a reverence men naturally carry to revelations , and how apt they are to be surprised with an hasty credulity . an old prophecy , pretended to be found in a wall , or taken out of an old manuscript ( of i know now what uncertain author , ) is usually more doted on , than the plain and infallible rules of scripture : this we may observe daily , and forreiners do much blame the english for a facile belief of such things , but it is a general fault of mankind , and we find even wise men forward in their perswasions upon meaner grounds , than those that gain credit to old prophecies . for their antiquity and strangeness of discovery , especially at such times wherein the present posture of affairs seem to favour such predictions with a probadility of such events , are more likely to get credit , than these artificial imitations of the ways and garbs of the old prophets , and the cunning legerdemain of those that pretend to inspirations , by seeming extasies , raptures , and confident declarations , &c. nevertheless arrant cheats , have by these ways deceived no mean men. alvarus acknowledgeth that he honoured a woman as a saint , that had visions and raptures , as if really inspired ( and the same apprehensions had the bishop and fryars ) who was afterward discovered to be a naughty woman : who shall then think it strange that the unobservant multitude should be deluded by such an art ? secondly , especially if we consider that god himself took this course to signify his mind to men ; his prophets were divinely inspired , and the scriptures were not of any private interpretation : the words that the pen men of scriptures wrote , were not the interpretations of their own private thoughts ; for the prophecy came not in old time by the will of man , but holy men of god spake as they were moved by the holy ghost , pet. . , . now though the prophecies of scripture are sealed , and no more is to be added to them upon any pretence whatsoever ; yet seeing there are promises left us , of the giving of the spirit , of being taught and led by the spirit ; it is an easy matter for satan to beguile men into an expectation of prophetick inspirations , and a belief of what is pretended so to be : for all men do not , or will not understand , that these promises of the spirit , have no intendment of new and extraordinary immediate revelations , but only of the efficacious applications of what is already revealed in scripture . this kind of revelation we acknowledg and teach , which is far enough from enthusiasm , ( that is , a pretended revelation of new truths ) and we have reason to assert , that internal perswasions without the external word , are to be avoided as satan's cozenages . but for all this , when mens minds are set a gadding , if they meet with such as magnify their own dreams , and call their fancies , visions , the suitableness of this to their humour , makes them to reject our interpretations of these promises as false , and to perswade themselves that they are to be understood of such inspirations as the prophets of old had ; and then they presently conclude they are to believe them , lest otherwise they should resist the holy ghost . thirdly , but the advantage which the devil hath to work delusion upon by this pretence , is an high motive to him to practise upon it . for inspirations , visions , voices , impulses , dreams , and revelations are things wherein wicked impostors may by many ways and artifices play the counterfeits undiscovered ; 't is easy to prophesy false dreams , and to say , thus saith the lord , when yet they do but lye , and the lord never sent them , nor commanded them ; nay 't is easy by tricks and illusions , to put that honour and credit upon their designs , which they could not by their bare assertions , backed with all their art of seeming seriousness : the inventions of men ( that have been formerly successful in this deceit ) being now laid open to our knowledg , may make us more wary in our trust . among the heathens you may find notable ways of deceits of this nature . the story of hanno and psappho is commonly known , they tamed birds , and learned them to speak , hanno and psappho are gods ; and then set them at liberty , that men hearing such strange voices in the woods from birds , might imagine that these men were declared gods by special discovery . mahomets device of making a dove to come frequently to his ear , ( which he did , by training her up to an use of picking corn out of it , ) served him for an evidence ( among the vulgar beholders , who knew not the true cause of it ) of his immediate inspiration by the angel gabriel , who ( as he told them ) whispered in his ear in the shape of a dove . the like knavery he practised for the confirmation of the truth of his alcoran , by making a bull ( taught before to come at a call or sign ) to come to him , with a chapiter upon his horns . hector boetius tells us of a like stratagem of a king of scots , who ( to animate his fainting subjects against the picts that had beaten them , ) caused a man clothed in the shining skin of fishes , and with rotten wood ( which as a glow-worm in the night , represents a faint light ) to come among them in the dark , and through a reed or hollow trunk ( that the voice might not appear to be humane ) to incite them to a vigorous onset : this they took to be an angel , bringing them this command from heaven , and accordingly fought and prevailed . crafty benedict , ( who was afterward pope under the name of boniface the eighth ) made simple celestine the fifth give over the popedom , by conveying to him a voice through a reed to this purpose : celestine , celestine , renounce the papacy , give it over , if thou wouldst be saved , the burthen is beyond thy strength , &c. the silly man taking this for a revelation from heaven , quitted his chair and left it for that crafty fox benedict . not very many years since , the same trick was played in this country to a man of revelations , who called himself david in spirit , when he had wearied his entertainer with a long stay , he quitted himself of his company , ( as i was credibly informed ) by a policy which he perceived would well suit with the man's conceitedness ; for through a reed in the night time he tells him , that he must go into wales , or some such country , and there preach the gospel ; the next morning the man avouches a revelation from god to go elsewhere , and so departs . these instances shew you how cunningly a cheating knave may carry on a pretence of revelation or vision . and yet this is not all the advantage which the devil hath in this matter , though it is an advantage which he sometime makes use of when he is fitted with suitable instruments . but he works most dangerously when he so acts upon men , that they themselves believe they have visions , raptures and revelations , for some are really perswaded that it is so with them . neither is it strange , that men should be deluded into an apprehension that they hear and see what they do not ; in feavers , frenzies , and madness , we clearly see it to be so : and who can convince such persons of their mistakes , when with as high a confidence as may be , they contend that they are not deceived ? shall we think it strange that satan hath ways of conveying false apprehensions upon mens minds ? no surely , do we not see that the senses may be cheated , and that the fancies of men may be corrupted ? is it not easy for him to convey voices to the ear , or shapes and representations to the eye ? and in such cases , what can ordinarily hinder a belief that they hear or see such things ? but he needs not always work upon the fancy by the senses . if he hath the advantage of a crazy distempered fancy ( as commonly he hath in melancholly persons ) he can so strongly fix his suggestions upon them , and so effectually set the fancy on work to embrace them , that without any appearance of madness , they will perswade themselves that they have discoveries from god , impulses by his spirit , scriptures set upon their hearts , and what not ? and because they feel the workings of these things within them , it is impossible to make them so much as suspect that they are deceived . do but consider the power of any fancy in a melancholick person , and you may easily apprehend how satan works in such delusions . melancholy doth strangely pervert the imagination , and will beget in men wonderful misapprehensions , and that sometimes doth bewitch them into peremptory uncontroulable belief of their fancy ; 't is a vehement , confident humour , what way soever it takes , the imagination thus corrupted hath an enormous strength , so that if it fix upon things never so absurd or irrational , 't is not reducible by the strongest reasons . if such a man conceits himself dead , or that he is transformed to a wolf or cat , or that he is made of glass ( as many in this distemper have done ; ) there is no perswasion to the contrary , that can take place with him . now if this humour be taken up with divine matters ( as usually it doth , for it hath a natural inclination to religious things ) it still acts with fierceness and confidence , and there are many things often concomitant to such actings , that if it misconceit inspiration or prophecy , the parties themselves are not only bound up under that perswasion , but even unwary spectators are deluded . for sometime a melancholy imagination is not wholly corrupt , but only in respect of some one or two particulars , whilst in other things it acts regularly , and then neither they nor others ( that are unacquainted with such cases ) are so apt to suspect that they are mistaken in these things , while they act rationally and soberly in other matters . sometime they have vehement fits of surprisal ( for the humour hath its ebbings and flowings ) and this gives them occasion to apprehend that someting doth supernaturally act or raise them , and then when the things they speak , are for the matter of them , of religious concern , and odd notions ( for the humour flies high , and bounds not it self with ordinary things , ) and withal uttered in scripture rhetorick and with fervency and urgency of spirit , when these things concur , there is such an appearance of inspiration , that the parties themselves and others rest fully perswaded that it is so . seventhly , pretended and counterfeit miracles the devil makes much use of , to countenance errour , and this is also one of his strong-holds ; for he suggests that god himself bears witness by these signs , wonders , and miracles to such erroneous doctrine , as seems to be concerned by them . that the devil cannot work a true miracle hath been discoursed before , but that he can perform many strange things , and such as may beget admiration , none denies ; and that by such unwonted actions , he usually endeavours to justify false doctrines , and to set them off with the appearance of divine approbation , we are sufficiently forewarned in the scriptures . jannes and jambres resisted moses by false miracles . in deut. . . god speaks of the signs and wonders of false prophets , who would by that means seek to seduce the people to follow after other gods. christ also in matth. . . foretells that false christs and false prophets shall arise , and shew great signs and wonders , insomuch that ( if it were possible ) they shall deceive the very elect , and puts a special note of caution upon it , behold , i have told you before . and to the same purpose is that of paul concerning antichrist , thes . . . where he tells us of powerful signs and wonders by the working of satan ; who doth all the while only lye and cheat , that he may draw men to errour . if we make enquiry how satan hath managed this engine , we shall observe not only his diligence in using it , on all occasions to countenance all kind of errours both in paganisme and christianity , but also his subtile dexterity by cheating men with forgeries and falshood . heathenish idolatry among other helps for its advancement , wanted not this , the oracles and responses ( which were common before the coming of christ ) were esteemed as miraculous confirmations of the truth of the dieties which they worshipped ; the moveings and speakings of their statua's were arguments that the operative presence of some celestial numen was affixed to such an image . in some places the solemn sacrifices are never performed without a seeming miracle . as in nova zembla where the priests trances , his running a sword into his belly , his making his head and shoulder fall off his body into a kettle of hot water by the drawing of a line , and then his reviving again perfect and entire without maime or hurt , are all strange astonishing things to the beholders . but besides such things as these which are standing constant wonders , we read of some that have had as it were a gift of miracles , that they might be eminently instrumental to promote and honour paganisme . all histories agree that simon magus did so many strange things at rome ( as the causing an image to walk , turning stones into bread , transforming himself into several shapes , flying in the air , &c. ) that he was esteemed a god. philostratus and cedremus report great things of apollonius , as that he could deliver cities from scorpions , serpents , earthquakes , &c. and that many miracles were wrought by him ; this man satan raised up in an extraordinary manner to revive the honour of paganisme , that it might at least vie with christianity . and though few ever attained to that height which apollonius and simon magus reached unto , yet have we several instances of great things done now and then , by some singular persons upon a special occasion , which satan improved to his advantage . vespasian cured a lame and blind man. adrianus cured a blind woman , and which is more , after he was dead by the touch of his body , a man of pannonia who was born blind received his sight . valerius maximus tells of many strange things , and particularly of a vestal virgin that drew water into a sieve . as livy tells of another ( claudia by name ) who with her girdle drew the ship to the shore which carryed the mother of their gods , when neither strength of men nor oxen could do it . errours under profession of christianity have been supported and propagated by the boast of miracles . a clear instance for this we have in popery , that religion being a perpetual boast of wonders . to let pass their great miracle of transubstantiation ( which as one hath lately demonstrated , is a bundle of miracles , or contradictions rather ) because it appears not to the senses of any man , and consequently is not capable of being an argument to prove any of their opinions . we have abundance of strange things related by them , as proofs of some doctrines of theirs in particular , as purgatory , invocation of saints , transubstantiation , &c. and of their profession in the general , devils cast out , blind and lame cured , dead raised , and what not ; it would be endless to recite particulars ; it would take a long time to tell what their st. francis hath done , how he fetched water out of a rock , how he was homaged by fowls and fishes , how he made a fountain in marchia run wine , and how far he exceeded christ himself in wonderful feats ; christ did nothing which st. francis did not do , nay he did many more things than christ did : christ turned water into wine but once but st. francis did it thrice : christ was once transfigured , but st. francis twenty times : he and his brethren raised above a thousand to life , cast out more than a thousand devils , &c. their dominious raised three dead men to life . their zeverius while he was alive did many miracles , and after he was dead , his body lay fifteen months sweetly smelling , without any taint of corruption . 't is irksome to repeat their stories ; abundance of such stuff might be added out of their own writings : the design of all which is to prove , ( to those that are so prodigal of their faith as to believe them ) that they only are the true church , and that by this note ( among others ) they may be known to be so . but let us turn aside a little to observe satans cunning in this pretence of miracles ; let things be soberly weighed , and we may see enough of the cheat . this great boast is ( as austin hath it ) resolved into one of these two , either the figments of lying men , or the craft of deceitful spirits . as to the first of these , 't is evident , that a great many things , that have been taken by the vulgar for mighty wonders , were nothing but the knaveries of impostors , who in this matter have used a threefold cunning . first , by meer jugling and forgery in confederacies and private contrivances they have set upon the stage persons ( before instructed to act their parts ) or things aforehand prepared , to pretend to be what they were not , that others might seem to do what they did not , and all to amaze those that know not the bottom of the matter . of this nature was mahomets dove and bull , who were privately trained up to that obedience , and familiarity which they used to him . the pagan priests were not altogether to seek in this peice of art . lucian tells us of one alexander , who nourished and tamed a serpent , and made the people of pontus believe that it was the god aesculapius ; and doubtless the idol priests improved their private artificial contrivances . as of the movings of their images ( as that of venus made by daedalus , which by the means of quicksilver inclosed , could stir it self ) their eating and drinking ( as in the story of bel in the apochryphal adjections to the book of daniel ) their responses , and several other appearances ( as of the paper head of adonis or osiris ) which ( as lucian reports ) comes swimming down the river every year from aegypt to byblos , &c. these and such like they improved as evidences of the power , knowledg , and reality of their gods. and though in the prevalency of idolatry , where there was no considerable party to oppose , their cheats were not always discovered , yet we have no reason to imagine that the priests of those days were so honest , that they were only deceived by the devils craft , and did not in a villanous design purposely indeavour the delusion of others . if we had no other grounds for a just suspition in these cases , the famous instances of the abuse of paulina at the temple of isis in rome , in the reign of the emperour tyberius , by the procurement of mondus , who corrupted the priest of anubis to signify to her the love of their god , and under that coverture gratified the lust of mondus , mentioned by josephus . and that of tyrannus priest of saturne in alexandria , who by the like pretence of the love of saturne , adulterated most of the fairest dames of the city , mentioned by ruffinus . these would sufficiently witness that the priests of those times were apt enough to abuse the people at the rate we have been speaking of . in popery nothing hath been more ordinary ; who knows not the story of the holy maid of kent , and the boy of bilson ? how common is it with them to play tricks with women troubled with hysterical distempers ? and to pretend the casting out of devils , when they have only to deal with a natural disease ? not very many years since they practised upon a poor young woman at durbam , and made great boasts of their exorcisms , reliques , and holy-water against the devil ( with whom they would have all believe she was possessed ) when the event discovered , that her fits were only the fits of the mother . i my self ( and some others in this place ) have seen those fits allayed by the fume of tobacco blown into her mouth , to the shame and apparent detection of that artifice . i might mention the legerdemain of antonius of padua , who made his horse adore the host , for the conversion of an heretick ; the finding of the images of st. paul and st. dominick in a church at venice with this inscription for paul , by this man you may come to christ ; and this for dominick , but by this man you may do it easilier : and the honour put upon garnet , by his image on straw , found at his execution , ( in all probability ) by him that made it and threw it down , or by his confederate : but these are enough to shew the honesty of these kind of men. secondly , they have also a cunning of ascribing effects to wrong causes , and by that means they make those things wonders that are none . mahomet called his fits of falling-sickness , extasies or trances . austin tells us the heathens were notable at this : the burning lamp in the temple of venus , though only the work of art , was interpreted to be a constant miracle of that deity . the image which ( in another temple ) hung in the air , by ignorant gazers was accounted a wonder , when indeed the loadstone in the roof and pavement ( though unseen ) was the cause of it . the sydonians were confirmed in their constant annual lamentations of adoms , by a mock miracle of the redness of the river adonis , at one time of the year constantly , they take it to be blood , when it is nothing else but the colouring of the water by the dust of red earth or minium , which the winds constantly at that time of the year from mount libanus do drive into the water . neither are the papists out in this point ; i will only instance in that observation of dr. jenison , to confirm the doctrine and practice of invocation : they take the advantage of sovereign baths and waters , and where they espy any fountain good against the stone , or other diseases , presently there is the statue or image of some saint or other erected by it , by whose vertue the cure and miracle must seem to be done ; or some chappel is erected to this or that saint , to whom prayers before , and thanks after washing , must be offered . thirdly , where the two former fail , men that devote themselves to this kind of service , imitate their father the devil , and fall to plain lying , and devised fables . idolatry was mainly underpropped by fabulous stories ; and no wonder , when they esteemed it a pious fraud , to nourish piety towards the gods , in which case ( as polibius saith ) though their writers speak monsters , and write childish , absurd , and impossible things , yet are they to be pardoned for their good intent . among the papists what less can be expected , when the same principle is entertained among them ? canus , and ludovicus vives mentioned by him , ( as also some few others ) do exceedingly blame that blind piety of coining lyes for religion , and feigning histories for the credit of their opinions ; but while they with great freedom and ingenuity do tax the fables of their own party , they do plainly acknowledg that they are too much guilty of feigning , insomuch that not only the author of the golden legend is branded with the characters of a brazen face , and a leaden heart , but also gregories dialogues , and bedes history are blamed by him , as containing narrations of miracles taken upon trust from the reports of the vulgar . and indeed the wonders they talk of , are so strange , so unlikely , so ridiculous , and absurd some of them , that except a man offer violence to his reason , and wilfully shut his eyes against the clear evidences of suspition , he cannot think they are any thing else than dreams and fables , no better then aesops ; you may meet with several catalogues of them in protestant writers . as their st. swithins making whole a basket of broken eggs by the sign of the cross . patricius his making the stoln sheep to bleet in the thiefs belly after he had eaten it . their st. brigets bacon which in great charity she gave to an hungry dog , was found again in her kettle ; dionysius after he was beheaded carryed his head in his hand three french miles . st. dunstan took the devil by the nose with his tongues till he made him roar . dominicus made him hold the candle till he burnt his fingers . st. lupus imprisoned the devil in a pot all night . a chappel of the virgin mary was translated from palestine to loretto . a consecrated host ( being put into a hive of bees to cure them of the murren ) was so devoutly entertained , that the bees built a chappel in the hive , with doors , windows , steeple and bells , erected an altar , and laid the host upon it , sung their canonical houres , and kept their watches by night as monkes used to do in their cloisters , &c. who would ever imagine that men of any seriousness could satisfy themselves with such childish fopperies ? these are the usual ways by which men of design have raised the noise of miracles . the other part of satans cunning relates to himself and his own actions : when his agents can go no further in the trade of miracle-making , he as a spirit , doth often make use of his power , knowledg , and agility , by which he can indeed do things incredible , and to be wondred at . 't is nothing for him by his knowledg of affairs at a distance , of the private endeavours , or expressed resolves of princes , to prognosticate future events : by his power over the bodies of men , he can with the help of inclinations and advantages do much to bring a man into a trance , or take the opportunity of a fit of an apoplexy , and then like a cunning jugler , pretend ( by i know not what , nor whom ) to raise a man from death . he knows the secret powers and vertues of things , and by private applications of them may easily supply spirits , remove obstructions , and so cure lameness , blindness , and many other distempers , and then give the honour of the cure to what person or occasion may best fit his design ; so that either by the officious lyes of his vassals , or the exerting of his own power on suitable objects at fit times , he hath made a great noise of signs and wonders in the world. and this stratagem of his , hath ever been at hand to gain a repute to false doctrine . and the rather doth he insist upon this , first , because true miracles are a divine testimony to truth . as nichodemus argued joh. . . no man could do these miracles that thou doest , except god be with him . and there were solemn occasions wherein they were necessary ; as when god gave publick discoveries of his mind before the scriptures were written ; and also when he altered the oeconomy of the old testament , and setled that of the new. in these cases it was necessary that god should confirm his word by miracles . but now , though these ends of miracles are ceased , though god hath so setled and fixed the rule of our obedience and worship , that no other gospel or rule is to be expected , and consequently no need of new miracles , where the certain account of the old miracles are sufficient attestations of old and unalterable truths ; nay though god have expresly told us , deut. . . that no miracle ( though it should come to pass , and could not be discovered to be a lye ) should prevail with us to forsake the established truths and ways of scripture , or to entertain any thing contrary to it ; yet doth satan exercise herein a proud imitation of the supream majesty , and withal doth so dazle the minds of the weaker sort of men , ( who are more apt to consider the wonder , than to suspect the design ) that ( without due heed given to the cautions which god hath laid before us in that particular ) they are ready to interpret them to be gods witness to this or that doctrine to which they seem to be appendant . secondly , because satan hath a more than ordinary advantage to feign miracles , he doth more industriously set himself to pretend them , and to urge them , for the accomplishment of his ends . 't is an easy work to prevail with men that are wholly devoted to their own interest under the mask of religion , to say and do any thing that may further their design ; and the business of miracles is so imitable by art , through the ignorance and heedlesness of men , that with a small labour satan can do it at pleasure . the secret powers of nature ( such as that of the loadstone ) by a dexterous application brought into act , in a fitly contrived subject , will seem miraculous to those that see not the secret springs of those actions . there have been artificial contrivances of motions , which had they been disguised under a religious form , and directed to such an end , might have passed for greater miracles than many which we have mentioned . such was the dove of architas which did fly in the air , as if it had been a living creature . such was the flie of regiomontanus , and the eagle presented to the emperour maximilan , which in the compass of their little bodies , contained so many springs and wheels as were sufficient to give them motion , and to direct their courses as if they had been animated . albertus magnus his artificial man , and the silver gally , and tritons made by a goldsmith at paris , were rare peices of art , their motions so certain and steady , that they seemed to have life and understanding . if art can do all this , how much more may we suppose can satan do ? how easily can he make apparitions , present strange sights to the eye , and voices to the ear ? and by putting out his power do a thousand things astonishing and wonderful ? eightly , sometime satan pleads for errour , from the ease , peace , or other advantages which men pretend they have received , since they engaged in such a way , or received such a perswasion . this is an argument from the effect , and frequently used to confirm the minds of men in their opinions . hence they satisfy themselves with these reasonings : i was before always under fears and uncertainties , i never was at peace or rest in my mind , i tryed several courses , followed several parties , but i never had satisfaction or comfort till now , and by this i know that i am in a right way . others argue after the same manner from their abundance and outward prosperity : i met with nothing but crosses and losses before , but now god hath blessed me with an increase of substance , prospered my trade and vndertakings , &c. these , though apparently weak and deceitful grounds , are reputed strong and conclusive , to those that are first resolved upon an errour . for men are so willing to justify themselves in what they have undertaken , that they greedily catch at any thing that hath the least appearance of probability to answer their ends . this plea of satisfaction is commonly from one of these two things . first , from inward peace , and contentment of mind . satan knows that peace is the thing to which a man sacrificeth all his labours and travel ; this he seeks , ( though often in a wrong way , and by wrong means : ) he knows also that true peace is only the daughter of truth , ( the ways whereof are pleasantness , and the paths whereof are peace ; ) neither is he ignorant of the delights which a man hath , by enjoying himself in the sweet repose of a contented mind , that he may charm the hearts of the erroneous into a confidence and assurance that they have taken a right course , he doth all he can to further a false peace in them , and to this purpose he commonly useth this method : first , he doth all he can to unsettle them from the foundation of truth upon which they were bottomed ; he labours to render things suspitious , doubtful or uncertain : this some have noted from thes . chap. . ver . . where satans first attempts are to shake their minds , not only by disquiet , ( of which we are next to speak ) but by alteration of their judgment , ( for mind is sometimes taken for sentence , opinion , judgment , as cor. . . we have the mind of christ , and cor. . . in the same mind , and in the same judgment . secondly , his second approach is to raise a storm of restless disquiet upon that uncertainty ; and in order to his intended design he usually fills them with the utmost anxiety of mind , and makes their thoughts ( like a tempestuous sea ) dash one against another . this peice of his art is noted in the forecited place , that ye be not shaken in mind or troubled ; the word signifies a great perplexity . and this is an usual method which the false teachers among the galatians practised , they first troubled them , and then endeavoured by the advantage of that trouble to pervert the gospel of christ . to effect both these , he doth amuse them with all the objections that can be raised . if he can say any thing of the antiquity of the errour , the number , wisdom , learning or authority of those that embrace it , they are sure to hear of these things to the full ; the danger of continuing as they were , and the happiness of the new doctrine , are represented with all aggravating circumstances ; and these so often , that their thoughts have no rest : and if this restlesness does wound or weaken them , he pursues with an high hand . these ways of disturbing the unsettled mind , are hinted to us in the aforesaid place , spirit , word , letter , any thing that carries a seeming authority to unsettle , or power to amaze and distress . and we may here further note , that where the minds of men are discomposed with other fears or disquiets , satan is ready to improve them to this use , so that commonly when the word of god begins to work at first upon the consciences of men , to awaken them to the consideration of their sin and danger , the adversary is then very busy with them to inveagle them into some errour or other . thirdly , having throughly prepared the mind with restless fears , he then advanceth forward with the proffers of peace and comfort in the way of errour which he proposeth ; and in this case errour will boast much , come to me , and ye shall find rest for your souls . how grateful and welcome the confident proffers of ease and satisfaction are to a tossed and disquieted mind any man will easily imagine ? 't is usually thus , men that are tired out , will easily embrace any thing for ease . a man in this case may be wrought upon like wax to receive any impression ; he will fasten on any thing true or false that doth but promise comfort . fourthly , the compleatment of his method is to please the man in the fruition of the peace promised : and this he labours to do , not only to fix the man in his delusion , but to make that man brag of ease to be a snare to others . and 't is easy for the devil to do this : for , first , the novelty of a new opinion doth naturally please , especially if it give any seeming commendation for discovery or singularity . we see men are fond of their own inventions , and delighted to be lifted up above others . secondly , satan can easily allay the storm which he himself raised : he gives over to molest with anxious thoughts , on the contrary he suggests thoughts of satisfaction . thirdly , and whatever he can do in a natural way to raise up our passions of joy and delight , he will be sure to do it now , to ravishment and excess if he can ; and then he not only makes these men sure , ( for what argument can stand before such a confidence ? ) but hath an active instrument for the allurement of such as cannot discover these methods . secondly , outward prosperity is the other common plea for errour . though successes , plenty and abundance of worldly comforts , argue of themselves neither love nor hatred , truth nor falshood , because the wise providence of god , for holy ends and reasons ( often undiscerned by us ) permits often the tabernacles of robbers to prosper , and permits those that deal treacherously with the truths of god , to be planted , to take root , to grow , yea , to bring forth fruit ; nevertheless if in a way of errour they meet with outward blessings , they are apt to a scribe all to their errours , and to say as israel , hos . . . i will go after my lovers that gave me my bread and my water , my wool and my flax , mine oyl and my drink , without any serious consideration of god's common bounty , which upon far other accounts , gives them corn , and wine , and oyl , and multiplies their silver and gold , which they prepared for baal , ver . . i shall not need to add any thing further for the proof and explanation of this , than what we have in jer. . . where the jews expresly advance their idolatrous worship as the right way , and confirm themselves even to obstinacy in the pursuit of it , upon this reason ; we will certainly do whatsoever thing goeth out of our own mouth , to burn incense to the queen of heaven — for then had we plenty of victuals , and were well , and saw no evil : but since we left off to burn incense to the queen of heaven , and to pour out our drink-offerings unto her , we have wanted all things , and have been consumed by the sword , and by the famine . ninthly , instead of better arguments , satan usually makes lyes his refuge : and these respect either the truth which he would cry down , or the errour which he would set up . those lyes that are managed against truth , are of two sorts ; mistakes and misrepresentations of its doctrines , or calumnies against the persons and actions of those that take part with it . those lyes that are proper to bespatter a truth withal , are such as tend to render it unlovely , inconvenient , or dangerous . satan hath never been awanting to raise up mists and fogs to eclipse the shining beauty of truth . sometime he perswades men that it is a novelty , and contrary to the tradition of the fathers : and then if an errour had been once upon the stage before , and had again been hissed out of the world , when it peeps out again into the world , its former impudency is made an argument for its antiquity , and truth is decryed as novel . or , if it be but an errour of yesterday , and hath only obtained an age or two , then the ghosts of our forefathers are conjured up as witnesses , and the plea runs currant , what is become of your fathers ? or , are you wiser than your fathers ? are they all damned ? these were insisted on by the heathens : the gods of the country , and the worship of their fathers , they thought should not be forsaken for christianity , which they judged was but a novelty in comparison of paganisme . of the same extract is that old song of the papists , where was your religion before luther ? and to this purpose they talk of the succession of their bishops and popes . and other errours grow a little pert and confident , if they can but find a pattern or sample for themselves among the old heresies . sometimes he endeavours to bring truth into suspition , by rendering it a dangerous encroachment upon the rights and priviledges of men , as if it would turn all upside down , and introduce factions and confusions . this clamour was raised against the gospel , that it would subvert the doctrine of moses and the law. sometimes he cloaths the opinions of truth with an ugly dress , and misrepresents it to the world , as guilty of strange inferences and absurdities , which only arise from a wrong stating of the questions : and where it doth really differ from errour , he endeavours to widen the differences to an inconvenient distance , so that if it go a mile from errour , satan will have it to go two ; if truth teach justification by faith , errour represents it as denying all care of holiness and good works ; if truth say , bare moral vertues are not sufficient without grace , errour presently accuseth it , as denying any necessary use of morality , or affirming that moral vertues are obstructions and hinderances to salvation . it were easie to note abundance of such instances . as for calumnies against the persons and actions of those that are assertors of truth , 't is well known for an old thread-bare design , by which satan hath gained not a little . machiavil borrowed the policy from him , and formed it into a maxime , for he found by experience that where strong slanders had set in their teeth , though never so unjustly , the wounds were never throughly healed : for some that heard the report of the slander , never heard the vindication , and those that did , were not always so unprejudiced as to free themselves from all suspition , but still something remained usually upon their spirits for ever after ; and that , like a secret venome , poysons all that could be said or done by the persons , that ( wrongfully ) fell under their prejudice , and did not a little derogate from the authority and power of the truths which they delivered . the friends of truth have always to their cost found it so . christ himself escaped not the lyes and censures of men when he did the greatest miracles ; they raised this calumny against him , that he cast out devils by beelzebub the prince of devils : when he shewed the most compassionate condescentions , they called him a man gluttonous , a wine-bibber , a friend of publicans and sinners ; and at last upon a misinterpretation of his speeches , ( i will destroy this temple , and in three days i will build it up , mat. . . ) they arraigned and condemned him for blasphemy : and his servants have ( according to what he foretold ) drunk of the same cup ; the more eminent in service , the greater draught . paul , a chosen vessel , met with much of this unjust dealing ; he was accused act. . . as speaking against the people , the law , and the temple ; and , chap. . . called a pestilent fellow , a mover of sedition , a prophaner of the temple . neither can we wonder at this , that the greatest innocency , or highest degree of holiness , is no armour of proof against the sharp arrows of a lying tongue : when we read this as one of satan's great characters , that he is the accuser of the brethren , and that his agents are so perfectly instructed in this art , that they are also branded with the same mark of false accusers , jude . 't is well known how the primitive christians were used , they were accounted the filth and off-scouring of all things ; there could be nothing that could render them odious or ridiculous but they were aspersed with it , as that they sacrificed infants , worshipped the sun , and used promiscuous vncleanness ; nay , what ever plague or disaster befel their neighbours , they were sure to carry the blame . and we might trace this stragem down to our own days . luther in his time was the common butt for all the poysoned arrows of the papists calumny ; which so exceeded all bounds of sobriety and prudence , that they devised a romance of his death , how he was choaked of the devil ; that before he died , he desired his corps might be carried into the church , and adored with divine worship ; and that after his death the excessive stench of his carcase forced all his friends to forsake him . all this and more to this purpose they published while he was alive , whose slanders ( worthy only of laughter ) he refuted by his own pen. the like fury they expressed against calvin , by their bolsecus , whom they set on work to fill a book with impudent lyes against him : neither did beza , junius , or any other of note escape without some slander or other . how unjustly the arrians of old accused athanasius of uncleanness , and of bereaving arsenius of his arm , is sufficiently known in history . but the devils malice doth not always run in the dirty channel of odious calumnies , he hath sometimes a more cleanly conveyance for his lyes against holy men. in prosecution of the same design , 't is a fair colour for errour , if he can abuse the name and credit of renowned champions of truth , by fathering an errour upon them which they never owned . by this means he doth not only grace a false doctrine with the authority of an eminent person , whose estimation might be a snare to some well-meaning persons , but weakens the truth , by bringing a faithful assertor of it into suspition of holding ( at least in some points ) dangerous opinions ; by which many are affrighted from entertaining any thing that they write or preach : for , though they may be confessedly sound in the most weighty doctrines , yet if it be once buzz'd abroad that they are in any thing unsound , this dead fly spoils all the precious ointment : and the matter were yet the less , if there were any just cause for such a prejudice ; but such is satans art , that if a man explains the same truth but in different words and forms of speech , than those that others have been used unto ; or if he casts it into a more convenient mould , that ( by laying aside doubtful or flexible expressions ) it may be more safely guarded from the exceptions of the adversaries , especially if he carefully chuse his path betwixt the extreams on either hand ; this is enough for satan to catch at , and presently he bestows upon him the names of the very errours which he most strenuously opposeth ; nay , sometimes if he mention any thing above the reach or acquaintance of those that hear him , 't is well if he escapes the charge of heresie , and that he meets not with the lot of virgilius bishop of saltzbury , who was judged no less than heretical , for venting his opinion concerning the antipodes . i know men do such things in their zeal , but while they do so , they are concerned to consider how satan doth abuse their good meaning to the disservice of truth . as satan's design in bespattering the actions and doctrines of good men , is to bring the truth they profess into a suspition of falshood , and to advance the contrary errours to the place and credit of truth ; so doth he use a skill proportionable to his design . and though he be so impudent that he will not blush at the contrivance of the most gross and malicious lye , yet withall he is so cunning , that he studiously endeavours some probable rise for his slanders , and commonly he takes this course : first , he doth all he can to corrupt the professors of truth ; if riches or honours will tempt them to be proud , high-minded , contentions , or extravagant , he plyes them with these weapons ; if the pleasures of the flesh and world be more likely to besot them , or to make them sensual , earthly or loose , he incessantly lays those baits before them ; if fears and persecutions can affright them out of duty ; if injuries and provocations may prejudice them into a forward or wayward temper , he will certainly urge them by such occasions , and when he hath prevailed in any measure , he is sure to aggravate every circumstance to its utmost height , and upon that advantage to make additions of a great many things beyond what they can be justly accused of . this old device paul , in rom. . . takes notice of concerning the jews , whose breach of the law so dishonoured god , that the name of god was blasphemed among the gentiles through them . the jews lived wickedly , and their wicked lives was a currant argument among the gentiles to confirm them in paganism ; for they judged the law of god could not approve it self to be better than their own , when the professors of it were so naught . to prevent this mischief , we are seriously warned to be carefully strict in all our stations , that the name of god and his doctrine be not blasphemed . secondly , whatever miscarriages any professor of truth is guilty of , satan takes care that it be presently charged upon all the profession . if any one offend , it is matter of publick blame ; much more if any company or party shall run into extravagancies , or do actions strange and unjustifyable , those that agree with them in the general name of their profession ( though they differ as far from their wild opinions and practices as their enemies do ) shall still be upbraided with their follies . we see this practised daily by differing parties , according to what was foretold , in pet. . . false prophets seduce a great number of christians to follow their pernicious ways , and by reason of their wild ungodly behaviour , the whole way of truth was evil spoken of . thirdly , the least slip or infirmity of the children of truth the devil is ready to bring upon the stage ; and they that will not charge themselves as offenders for very great evils , will yet object to the disparagement of truth the smallest mistakes of others ; a mote in the eye of the lovers of truth shall be espyed , when a beam in the eye of falshood shall pass for nothing . fourthly , slanderous aspersions are sometimes raised from a simple mistake of actions , and their grounds or manner of performance , and sometimes from a malicious misrepresentation . the devil seldom acts from a simple mistake , but he will either suborn the passionate opposers to a wilful perverting of the true management of things , or will by a false account of things take the advantage of their prejudice , to make men believe that such things have been said or done , which indeed never were . the christians in the primitive times were reported to be bloody men , and that they did kill men in sacrifice , and did eat their flesh and drink their blood ; and this was only occasioned by their doctrine and use of the sacrament of the body and blood of christ . they were accused for promiscuous uncleanness with one another , and this only because they taught that there was no distinction of male and female in respect of justication , and that they were all brethren and sisters in christ . this account tertullian gives of the calumnies of those times , and others have noted the like occasions of other abuses of them . they were reported to worship the sun , because they in times of persecution were forced to meet early in the fields , and were often seen undispersed at sun-rising . they were reported to worship bacchus and ceres , because of the elements of bread and wine in the lords supper . if they met in private places , and in the night , it was enough to occasion surmises of conspiracy and rebellion : so ready is satan to take occasion where none is given . fifthly , but if none of these are at hand , then a downright lye must do the turn , according to that of jer. . . come and let us devise devices against jeremiah : and when once the lye is coyned , satan hath officious instruments to spread it ; jer. . . report , say they , and we will report it . these were the lyes raised against truth ; but besides this endeavour , he useth the same art of lying to inhance the credit of errour . lying inspirations , lying signs and wonders we have spoken of , i shall only mention another sort of lying , which is that of forgery , an art which errour hath commonly made use of . sometimes books and writings erroneous have been made to carry the names of men that never knew or saw them . the apostles themselves escaped not these abuses ; you read of the counterfeit gospels of thomas and bartholomew , the acts of peter and andrew , the apostolical constitutions , and a great many more . later writers have by the like hard usage been forced to father the brats of other mens brians . i might be large in these , but they that please may see more of this in authors , that have of purpose discovered the frauds of spurious , suppositious books ; the design is obvious ; errour would by this means adorn it self with the excellent names of men of renown , that so it might pass for good doctrine with the unwary . chap. iv. of satan's second way of improving his advantages , which is by working upon the understanding indirectly by the affections . this he doth ( . ) by a silent insensible introduction of errour . his method herein . ( . ) by entangling the affections with the external garb of errour , a gorgeous dress , or affected plainness . ( . ) by fabulous imitations of truth . the design thereof . ( . ) by accommodating truth to a complyance with parties that differ from it . various instances hereof . ( . ) by driving to a contray extream . ( . ) by bribing the affections with rewards , or forcing them by fears . ( . ) by engaging pride and anger . ( . ) by adorning errour with the ornaments of truth . the usual arguments by which satan doth directly blind the understanding to a perswasion to accept darkness for light , we have now considered . it remains that some account be given of the second way of prevailing upon the understanding , and that is by swaying it through the power and prevalency of the affections . in order to this he hath many devices , the principal whereof are these : first , by silent and insensible procedure he labours to introduce errours ; and lest men should startle at a sudden and full presentment of the whole , he thinks it policy to insinuate into the affections , by offering it in parcels . thus he prevents wonderment and surprisal , ( lest men should boggle and turn away , ) and doth by degrees familiarize them to that , which at first would have been rejected with abhorrency . we read in the parable of the tares , that the envious man which sowed them ( who was satan ) took his opportunity while men slept , and then went away in the dark ; insomuch that the discovery was not made at the sowing , but at their coming up . in pursuance of this policy , we find the principal instruments of satan have followed the footsteps of their master ; they creep in unawares , jude . they privily bring in damnable heresies , pet. . . and as if they were guilty of some modest shamefastness , they creep into houses , tim. . . the steps by which the devil creeps into the bosoms of men to plant errour in the heart , are these : first , he endeavours to gain the heart by the ingenious sweet and delightful society of those that are corrupted already . errour hath a peculiar art to woo the good-will before it disclose it self ; it first steals the ear and affections to the person , and thence insensibly derives it to the opinion . truth is masculine , and perswades by teaching , but errour doth often teach by perswading . 't is very difficult to affect the person , and not to bestow upon the errour better thoughts than it deserves . those therefore that are cunning in the art of seduction , make extraordinary pretences of affectionate kindness , and ( as the apostle noted concerning the seducers of his time , gal. . . ) they zealously affect ( those whom they would delude ) but not well : their art doth also teach them not to be over-hasty in propounding their opinions , nor so much as to touch upon them till they perceive they have gained a firm perswasion of their aimity , and of the reality of those kindnesses which they have made shew of : but when they have once gained this point of advantage , they take opportunity more freely to propound and press their doctrines . thus are men at last beguiled with enticing words . 't is also part of the same design , that satan sometimes makes use of women seducers : for , ( . ) they are more apt to be deluded themselves ; silly women are soon led captive . ( . ) being deceived , they are most earnestly forward in the heat of zeal to propagate their opinions . ( . ) and by the advantage of their nature they are most engaging , their affectionate perswasions usually have a peculiar prevalency . the daughters of moab ( through balaam's counsel ) were made choice of , as the fittest instruments to seduce israel to idolatry . solomon , though a wise man , was prevailed with by the importunity of his wives , against his former practice and knowledg , to favour false worship . the woman jezabel , rev. . . was satan's under-agent , to teach and seduce god's servants to commit fornication , and to eat things sacrificed to idols . ( . ) besides , they have a greater influence upon their children , to leaven them with their own opinions . secondly , satan also observes a gradual motion in fixing any particular errour . if he attempt it immediately without an external agent , he first puts men upon the reading or consideration of some dark passages that seem to look favourably upon his design ; then he starts the notion or objection ; then begets a scruple or questioning : having once proceeded thus far , he follows his design with probable reasons , till he have formed it into an opinion : when 't is come to this , a little more begets a perswasion , that perswasion he ripens into a resoluteness and obstinacy , and then at last fires it with zeal for the deluding of others . having thus laid the foundation by one errour , he next endeavours to multiply it , and then brings in the inferences that unavoidably follow : for as one wedg makes way for another , so from one falshood , another will easily force it self , and from two or three , who knows how many ? and though the consequences are usually more absurd than the principles , yet are they with a small labour brought into favour , where the principles are first confidently believed ; so that those errours , which because of their ugly look , satan durst not at first propound , lest he should scare men off from their reception , he can now with an undaunted boldness recommend . it cannot be imagined that ever men would at first have entertained opinions of contempt of ordinances and libertinism , and therefore we may observe they usually come in the rear of other opinions , which by a long tract of art prepare their way . yet may we note , that though satan usually is forced to wait the leasure of some mens timerousness and bashfulness , and therefore cannot ripen errour to an hasty birth as he desires , ( hence is it , that one man often doth no more for his time , but only brew it , or it may be makes only the rude draught of it , and another vents and adorns it : for so it was betwixt laelius and faustus socinus , betwixt david george and his successors : ) and though he be so confined to the first principles of errour , which he hath instilled , that he cannot at present enlarge them beyond their own just consequences ; yet there are some choice principles of his , which if he can but fasten upon the mind , they presently open the gap to all kind of errours imaginable ; they are like the firing a train of gunpowder , which in a moment blows up the whole fabrick of truth : such are the delusions of enthusiasm , inspirations and prophetick raptures ; let these be once fixed , and then there is nothing so inhumane , irreligious , mad , or ridiculous , but satan can with ease perswade men to it , and also under the highest pretences of religion and certainty ; the experience of all ages , hath made any further proof of this altogether needless . this is his way when he acts alone . but if he use instruments , though he is also gradual in his procedure , yet 't is in a different method : for there he sometimes proceeds from the abuse of something innocent and lawful ( by the help of a long tract of time ) to introduce the grossest falshood . thus may we conceive he brought idolatry to its height : first men admired the wisdom or famous acts of their progenitors , or benefactors ; next , they erected pillars , or images of such persons , to perpetuate the names , honour and memory of them and their actions . another age being at a greater distance from the things done , and consequently greater strangers to the true ends and reasons of such practices , which being ( as it usually falls out in such cases ) abused by false reports or misrepresentations of things , ( for time covers things of this nature with so thick a mist , that 't is difficult to discover the true metal of an original constitution ) they in a devout ignorance gave the images a greater respect than was at first intended ; then did they slide into a conceit they were not of the ordinary rank of mortals , or at least they were exalted to a condition which ordinary mortals were not capable of ; thus they supposed them deities , and gave them worship of prayers and sacrifices : hence they went further , and multiplied gods , and that of several sorts , according to the natures of things that were good or hurtful to them ; and then at last consulting how mean their offerings were , and how unlikely to please their godships , they concluded humane sacrifices most sutable , especially to expiate greater provocations , and in times of great calamity . the burthensom heap of ceremonious superstitions in popery was the work of several ages , they were not brought in all at once . one in a devotional heat fancied such a ceremony as a fit testimony of zeal , or a proper incitement of his affections ; another deviseth a second , and so all along ; as the minds of men were best pleased with their own inventions , and had so much credit or authority to recommend them to others , they encreased the sum by new additions , till at last they are become a burthen not to be born ; and still as they receeded from the primitive purity , and became more careless and corrupt in their lives , ( for from good bishops they declined to but tollerable arch-bishops , till at last they are become incurable babylonians , ) so they departed gradually from the simplicity of the gospel , and abounded in contrivances of ceremonies . thirdly , in corrupting established truths . satan's proceedings are not by sudden and observable leaps , but by lingring and slow motions ; as flowers and plants grow insensibly , and as men gradually wax old and feeble . violent and hasty alterations he knows would beget observation , dislike , and opposition ; neither will he make such attempts , but where he is sure of a strong prevalent party , which by force and power is able to carry all before it : in this case he is willing to enforce errour by fire and sword. thus he propagated mahumetism at first , and still continueth to do so by the conquering arms of the turks ; but where he hath not this advantage , he betakes himself to another course , and studieth to do his work so that he may not be observed . the possibility of such a change , with the manner of effecting it , we may observe in many churches , that have declined from the doctrine which they at first received , but most of all in the church at rome , which at first was a pure church , as the apostle testifieth , but now so changed from the truths upon which they were bottomed in their first constitution , as if she had not been the same church . they boast indeed that as they were at first , so they are now ; but nothing is more evident than the contrary : and the possibility of their insensible corruption is as demonstrable as the alteration of doctrine in any other church . the manifold ways that satan takes in this matter in the abuse of scripture , by raising perverse interpretations , and unnatural inferences , and the advantages of a long succession in authority ; of the negligence and ignorance of the common people ; of the crafty subtilty of the teachers , especially when religion began to be abused to secular interest , is described by acontius and others . if we should single out any of their noted errours , and follow up the history of it to its first original , we shall find , that whatever strong current it hath now gotten , it was very small and inconsiderable in the fountain . the invocation of saints , though it be now an established article among them , yet its first rise was from the unwary prosopopoea's of of the ancients , and the liberty of their oratorical declamatory stile ; these gave occasion to some private opinions , these opinions to some private devotional liberty in practice , and from private opinions and practices , at last it obtained so strong a party , that it procured a publick injunction . the like method was used for the doctrine of transubstantiation , whose beginning was from the abuse of such sentences as this in ancient writers , that after consecration it was no more bread and wine , but the body and blood of christ ; by which expression the authors intended no more than this , that the bread and wine in the sacrament were relatively altered , and were more than ordinary bread and wine , because they were representatives of the body and blood of christ : however , this gave them courage to interprect literally and strictly these words of christ , this is my body : and thus by degrees from the opinion of a few it became the judgment of many , and from the toleration of a private opinion of some doctors and unimposed , it obtained at last a canon to make it authentick , publick doctrine . fourthly , this insensible proceeding is in nothing more evident than in the power of custom and education ; custom doth by degrees take off the startling of conscience : and those opinions or practices which at first look affright it , are by a little familiarity made more smooth and tollerable . the dissents of men by frequent seeing and hearing , become tame and gentle ; but the force of education is incomparably great , for this makes an errour to become as it were natural ; they suck it in with their milk , and draw it in with their air. this general advantage the devil hath over all the children of erroneous parents , especially where countreys or nations are of the same perswasion ; insomuch that turks have as great belief of their alcoran as we of the bible , and think as reverently of mahomet as christians do of christ . the children of idolatrous pagans have as great a confidence of the truth of their way of heathenish worship , as we have of god's ordinances and institutions . fifthly , we may see something of this stratagem of silent intanglement in satan's surprisals ; for sometimes he inveagles men at unawares , and engageth them in errour while they know not what they are doing . weak heads cannot see the far end of a smooth-fac'd doctrine ; and they usually embrace it by whole-sale , for some particular that strikes upon their fancy , or gratifies their humour . if they read a book that hath some good things in it , or is affectionate , for the sake of these they swallow all the rest ( though never so dangerous doctrine ) without further examination . the like advantage he hath from actions that are bad or tollerable , according to the various respects which they have to the ends or consequences that ly before them , for he frequently doth interest men in an erroneous consequence , by concerning them in actions that lead that way ; and having thus beguiled them into an evil mistake , instead of drawing their foot out of the snare , he pusheth them forward to maintain their ground , and to justify their proceedings . this was the case of some of the corinthians , when the heathens had offered sacrifice to an idol , part of the sacrifice was reserved , and either sold at the shambles , or used in a feast , to which the heathens sometimes invited their christian acquaintance or relations . those that went , ( knowing that an idol was nothing ) eat what was set before them , without any regard to the idol , and making no question for conscience sake : by their example , other that had not that knowledg , cor. . . were emboldned , not only to eat against their scruples and doubts of conscience , ( which is all that many interpreters think to be intended in that place ) but also ( as the words make probable ) with some positive regard to the idol ; so that by the examples of those that sate in the idols temple , eating what was set before them as common meat , others misinterpreting their actions , proceeded to eat with a conscience of the idol , as if the idol had been something indeed , and deserving a conscientious regard . not unlike to this was that art of julian , mentioned by sozomen , whereby he endeavoured to twist something of paganism with actions and things that were lawful or necessary : he caused the images of mars and mercury to be placed by his own , so that the respects that were payed to the emperours picture , seemed to carry a concomitancy of reverence to those idols : he also ( in prosecution of the same policy ) caused their meats and drinks to be sprinkled or mixed with the lustral water , that so every one that used them , might be inured to give some regard to his idols ; and that some , at least , might be engaged to a justification of that and such other practices . all these are but instances of satans silent insinuation , by which he secretly steals the affections , and through these , taints the judgment . next follows , a second plot upon the affections , which is an endeavour to entangle them by the external garb of errour . in this he works by two contrary extreams , that he may the better prevail with mens different dispositions . first , he sometimes cloaths a false doctrine with the most pompous , gorgeous , delightful attire , that like solomons harlot it may entice those that are pleased with the highest gratifications of the senses , i have decked my bed with coverings of tapestry , with fine linnen of egypt , &c. most men that are given up to an animal life , cannot be pleased with any religion but such as may most please the senses ; they so disrelish the simplicity of the gospel ( which is , notwithstanding , its particular mark and honour , cor. . . ) that they cannot perswade themselves they do any thing in religious worship , except they abound in costly ceremonious observances . thus do some interpret that fear of the heathens , which first put them upon images and outward representations of their gods ; they were affraid they should not have any religion to their own satisfaction , except they proceeded in such a course as might make their senses sure that they were doing something : the devil knowing well the force of external beauties in religion , prepared the way to idolatry by it . they had their costly temples , some of them admirable for antiquity and magnificence , enriched with gifts and offerings , excellent for matter and workmanship , adorned with images , lamps , beds , and tables of gold , beautified by art , and natural pleasantness of scituation ; they had also their groves in the most pleasant and delightful places , as that of the daphne besides antiochia , which was invironed with tall cypress trees , ten miles about , and within adorned with the sumptuous temples of apollo and diana's sanctuary ; in these places they had their musick and solemn festivals , which were sometimes extraordinary , for cost and continuance . antiochus at daphne continued an incredible solemnity , with a vast train and costly preparation for thirty days together ; and that nothing might be wanting , they had their annual feasts , sacrifices , rites , the adornments of their priests , their white garments , their coats of divers colours , their miters , &c. in a word , nothing was lacking that might please the eye or ear. and doubtless the devil found this course very successful to win the affections of men to gentilism . and if it were not for this consideration , it might be admired that the jews ( who were instructed in the true worship of god ) should , notwithstanding , be so prone to idolatry , and so hardly drawn from it : but , surely their strong inclinations that way proceeded from a natural delight that men have in a sensual religion , which by a powerful witchcraft doth inchant them to an excess of love . the same method the devil takes in popery , the chief inticement lies in its glorious external appearance ; all their religious places are dressed up in the highest bravery , they are beautified with images and pictures , with lights and costly adornments ; they abound in rites , ceremonies , gestures , and observances , and all this is but to dazle the eyes , and to win a reverence in men to their worship ; and accordingly , they practise in these exteriour things on purpose to ravish mens affections ; their children are brought up to a confirmed delight and resolution for popery , by pleasing them with shews , pictures , representations , processions , and grateful observances . if a stranger of another religion come among them , then as their first essay , they shew them all their play-things , that their affections may be tickled with the outward pomp and ornament of their way , for they know by experience , that a glitering out-side , and a great deal ado of bodily labour , is the all of most mens religion ; if it have but body enough , they never enquire whether it have spirit or life within : a dead carcass in robes , that may put them to the exercise of their postures , and ceremonious complements , doth make up a more grateful religion for a carnal man , than a living , spiritual service , that necessarily will put them upon inward care and watchfulness in the constant exercise of holy spiritual graces , without affording any considerable gratification to the senses : hence is it truly more difficult , ( and yet inwardly more beautiful and glorious ) to pray in faith and humility , even in short breathings after god , than to say a thousand ave maria's , or to perform a task of ordinary penance . but as those that have no children of their own , delight themselves in playing with a monkey or baboon , so those that know not how to worship god in spirit and truth , seek to satisfie themselves in the performance of external gesture and ceremony . secondly , on the other hand ; he sometimes is willing that an errour should affect an excess of plainness and simplicity . in this he takes advantage of those expressions in scripture , wherein the gospel is commended for its simplicity , and the inventions of men under the pretences of wisdom , humility , and neglecting of the body are condemned . upon this ground , he runs men upon such an excess of dotage , that they never think the things of god are rightly managed but when they are brought down to a contemptible silliness . by this means he arms conceited ignorant men with exceptions against learning , and the necessary decencies of languague in preaching ; and with them they are the only preachers , and most likely to be inspired that use least study and preparation for their work . 't is indeed very true , that the affected fooleries of a bombast stile , or startcht discourse , and needless citations of sentences for ostentation , without any true advantage to the matter in hand , are things very pedantick , and exceedingly unsuitable to the gravity of the work of the ministry , and renders it very ungrateful to a pious mind : but this contrary folly makes the solemn ordinances of god so nauseous and contemptible , that it often makes way ( by satan's cunning improvement of the temptation ) to an atheistical rejection of all worship . in the mean time 't is wonderful to observe , how some persons please themselves with this conceit , that their way of worship is plain , and that they speak what immediately comes into their mind ; and though it be non-sense or contradictions ( which sufficiently evidenceth that 't is nothing of kin to the spirits inspiration ) which they utter , yet 't is argument enough to them , that their opinions and ways are right , because they proceed in a designed neglect of all necessary order , and under pretence of the simplicity of the gospel , they reduce all they do to childish silliness . neither is this all the mischief which the devil raiseth out of this conceit , for the contempt and disuse of the sacraments , may in great part be ascribed to it . those erroneous ways of worship that are most noted for decrying those institutions of christ , have this for their plea , that the worship which god is best pleased with , is spiritual , and that all bodily services and external observations are things that god stands not upon , such as profit little , and were no further in use , but to recommend an internal spiritual communion with god ; so that the more they reject these things , they perswade themselves they have a more true understanding of the design of god in religion . either of these ways satan makes use of for the befooling of men into an humour of pleasing themselves with errour . but , thirdly , he hath of old endeavoured to cloud and enervate the doctrine of the bible by traditionary fables . we meet with many passages to this purpose : sometimes he sets up unwritten traditions , not only of equal authority to the written word , but as completions and perfections of it . this he practised among the jews with such success , that the traditions of the elders were of greater force with them than the commands of god , as christ himself noted of them , matth. . . of these unwritten traditions ( which they called the law by the word of mouth , feigned by them to be given to moses when he was in the mount , and so delivered from hand to hand ) the apostles gave many warnings , and signified the hazards that truth stood in by them , through the cunning of satan , as col. . . beware lest any man spoil you — through the traditions of men. tim. . . neither give heed to fables , and endless genealogies . tit. . . not giving heed to jewish fables , and commandments of men. — tim. . . and they shall turn away their ears from the truth , and shall be turned unto fables . the papists at this day give the same entertainment to this device that the jews did of old , they boast as high of their traditions , and are every whit as fabulous and foolish in them as they were . satan in his attempts upon the gentiles to confirm them in their false worship , though he kept up the substance of this design , yet he was necessitated to alter the scene a little , that he might more handsomly accommodate it to their condition ; and therefore he set up amongst them fabulous imitations of the truths and ordinances of the scripture , insomuch that there is scarce any grand mystery , or remarkable history , or ordinance mentioned in the scripture , but we may find something among the heathens in tradition or practice that doth allude to it . what traditionary imitations had they of the creation recorded in the book of genesis ? that of ovid concerning the chaos and first beginning of things , is known to every school-boy . the phoenicians in their theology give an odd account of it , from their taautus , to this purpose , that the first beginnings of all things were a dark disordered chaos , and the spirit of the dark air ; hence proceeded moth , that is mire , from thence issued the seeds and generation of all creatures in earth and heaven , &c. the wickedness of men before the flood , ( mentioned gen. . , . ) is fabulously related in an ancient book , ( falsly ascribed to enoch ) wherein the watchmen or angels are reported to take them wives of the daughters of men , and that from thence was the race of giants . for the description of paradise , the heathens had the poetical fiction of the elyzian fields , as they had the story of deucalion , instead of noahs ark and the deluge . the story of lots wife was abused by the fiction of orpheus his wife , suddenly snatched from him for looking back . the history of sampson was turned into their story of hercules and his ten labours . from the sun standing still in joshua and hezekiahs time , came that fiction of jupiters doubling the night , that he might enjoy alemena . in some of these disguises of sacred story , they go so near in name and circumstances that 't is past doubt they imitated the true history , which they corrupted : for instance , herodotus relates , that sethon king of egypt and priest of vulcan , was helped by his god from heaven against senacherib , which plainly relates to hezekiah king of juda , and the wonders that god did for him . so in imitation of vriahs letters to joab for his own destruction , we have in homer and others the story of praetus , sending letters to jobatas by bellerophon , wherein his death was commanded ; the near affinity of the names joab and jobatas , shews with what heifer the devil plowed . the history of abraham's offering up isaac , is by porphiry applied to saturn , who saith , he was by the phaenicians called israel , he had by anobreth one only son , called jeud ( an evident allusion ( saith godwin , antiq. lib. . cap. . ) to gen. . . where isaac is in the hebrew called jechid , that is an only begotten ) him he offered up on an altar purposely prepared ; here not only the matter , but the names do clearly shew , that abraham's story is imitated in this . the like imitation i might shew to have been among the heathen , of doctrinal truths , as of the sacred mystery of the trinity . in peru they worship the father , son , and brother ; as also their tangatauga , which they say was one in three , and three in one . but their imitation of ordinances is every where remarkable , so that i need say nothing of their temples , priests , sacrifices , and other religious rites ; only the devil's imitation of the sacraments of the new testament deserves particular observation : instances of an apish imitation of baptism are every where obvious , and that of the lords supper or christian communion was frequently resembled in the chief peruvian feasts , where they carried small loaves of bread in great platters of gold , of which all present received , and eat little pieces , and this as a sign of honour and profession of obedience to their gods , and the ingua . not unlike to this were those morsels of paste , which the mexicans used in their religious feasts , which they laid at their idols feet , consecrating them by singing and other ceremonies , and then they called there the flesh and bones of their god vitziliputzli , ( alluding directly to that of our saviour , this is my body , &c. insomuch that acosta thought the devil mocked their transubstantiation by it ; ) this was distributed among all , and was eaten with a great deal of reverence , fear , and devotion . we may see by those instances , that in these fabulous imaginations of truth , the devil hath industriously traded , and that which he aimed at in this design may easily be conjectured to be , . the despiting and discrediting of truth ; he renders it ( by this means ) suspitious of some forgery , as if the scripture were no better than an uncertain tradition , as if ( at the best ) it were doubtful , whether scripture or these traditionary fables had better authority . . he further intends the intanglement of the affections to errour by this device ; for he doth , as it were , take the spoils of the tabernacle to adorn his dagon withal , and without doubt the heathens were very much hardned in gentilism by these traditionary stories ; hence , one observes , the devil imitated the history of the miracle done in favour of hezekiah , that the scriptures might lose their credit and authority , and that the glory of such a wonder might be transferred to their idols ; and the consequence of both these , is . to deprive the truth of its convincing power upon the consciences of men. the principles of scripture convince by the evidence of their truth : if that truth be questioned by the substitution of another competitor , it presently loseth its force , and the commands thereof are disregarded , upon a supposition of its uncertainty . . another of his ways to betray the understanding by the affections , is by putting men upon an accommodation of truth , to a complyance with parties differing from it . and this hath been so much the more successful , because it hath begun , and been carried on upon the most specious pretences . the avoiding of offences ; the smoothing of the way of religion , for the gaining of the contrary minded ; the preservation of peace and unity , are pleas very plausible ; and really upon the account of these things , the scripture ( both by its precepts and examples ) hath recommended to us condescentions and brotherly forbearances . the jews ( who were dissatisfied at the first publication of the liberty from the yoke of mosaical ceremonies , purchased for us by christ ) were indulged in the use of circumcision , and observance of the difference of meats for a long time , till they might be the better satisfied in the truth . these pretences the devil makes use of to undermine truth . and pleasing his agents with the honour of a pious design , ( and it may be at first really so intended by them ) he prevails with them , not only for a present condescention to men of contrary practice , but to cast the principles of truth into such a fixed mould that they may carry a more near resemblance to those opinions which they do most directly oppose . the appearance of sanctity , peaceableness , prudence , and successfulness in such an undertaking , doth exceedingly animate the well-meaning designers , which satan , in the mean time , carries them beyond all bounds , and so dangerously fixeth an unnatural representation of truth , that it loseth its own splendor , and settles at last upon unsafe notions . thus by the continuance of such a complyance , errour begins to recruit its forces , and is as likely to draw over truth wholly to its side , ( by the argument of resemblance , and the consequences following thereupon ) as truth is wholly to extirpate and conquer errour ; and if it do not that , succeeding ages ( that minded not the first design ) finding things so continued to them in deep reverence to their predecessors , form their prudential condescentions into perverse opinions . if we follow the tract of time from the first preaching of the gospel , we may find satan's footsteps all along . in the apostles times , when the believing jews were tollerated necessarily ( till time and experience might fully convince them ) in their observation of the law of moses , ( which was certainly given of god , and so might very easily occasion an opinion of the continuance of it , act. . , . ) though the apostles did not at all accommodate the standing precepts of the new testament to carry a perpetual resemblance of that opinion , neither did they still countenance that practice , but did seasonably and fully declare against it , exhorting christians to stand in the liberty wherewith christ hath made them free , gal. . , . yet satan was busie to take advantage of the present forbearances , which the holy ghost had directed them unto ; insomuch that instead of convincing all the dissenters by that lenity , some dissenters waxed bold to perswade the christians to another gospel : but after their days the devil pursued this design with greater scope ; for instance , in constantines time , when the gentiles flocked into the church with dirty feet , and in their old rags , they were tollerated in some old customs of gentilism , and upon a design to win them , they made bold to bend the doctrine of the gospel toward their former usages : they thought indeed it was best to wink at things , and not to bear too hard upon them at first , but that tollerating a lesser evil , they might avoid a greater inconvenience ; and withall they deemed they had done great service to the church and christian religion , if they could any way divert the heathen from worshipping their idols : and to effect this the easilier , they seemed to cherish their customs and rites of worship , as consonant in the general , to the principles of christianity , only they excepted against the object of their worship as unlawful , so that upon the matter they did no more than change the name . the manifold inconveniences that followed this kind of dealing , they did not discover at first ; but besides the infecting the simplicity of christian religion with the dirt and dregs of paganism , ( which they might easily have seen ) time hath since discovered , that here the devil secretly laid the chief foundations of popery . whosoever shall impartially compare the rites , customs , usages and garbs of popery , with those of paganism , will , to his admiration , find such an exact agreement and consonancy , that he must necessarily conclude that either paganism imitated popery , or popery imitated paganism ; but the latter is true , and that these corruptions in religion by popery came in by a designment of conforming christianity to heathenism , ( though it may be upon pious intentions at first ) is no difficult thing to evince ; for ( besides that the rites of paganism were more ancient , and so could not be borrowed from popery which came long after ) the scripture did foretel a great defection from truth , which should be in the last days , and this under a profession of religion ; and the things particularized , are such , as shew that the defection should carry an imitation of paganism ; for no less seems to be signified by tim. . . the spirit speaketh expressly , that in the latter times some shall depart from the faith , giving heed to seducing spirits , and doctrines of devils ; that is , as mr. mede ( whose interpretation i follow ) doth prove , doctrines concerning devils or daemons ( as in heb. . . we have the phrase of doctrines of baptisms , which must needs signify doctrines concerning baptisms ) the gentile theology of daemons is the thing which paul prophesies should be introduced into christianity . how clearly this relates to popery may be evident to any that doth not wilfully blind himself by prejudice . their doctrine of daemons was this : they supposed two sorts of gods , supream and inferiour ; the supream they supposed did dwell in the heavenly lights , sun , moon , and stars , without change of place ; these they judged were so sublime and pure , that they might not be prophaned with the approach of earthly things , and that immediate approaches to them were derogatory to their soveraignty . the inferiour order of gods they imagined were of a middle sort , betwixt the supream beings and men , as participating of both : these they called mediators and agents , and supposed their business was to carry up mens prayers to god , and to bring down blessings from god upon men ; these were in scripture called baalim , and by the greeks daemons : to this purpose austin and others speak . now these daemons , they supposed , were the souls of dead men that had been more than ordinarily famous in their generation . thus ninus made an image to his father belus after he was dead , and caused him to be worshipped . hermes confesseth that aesculapius grand-father to asclepius , and mercury his own grand-father , were worshipped as gods of this order . abundance of instances i might produce to this purpose ; but to go on , these daemons , because to them was committed the care of terrestrial affairs , ( as celsus argues against origen , ) and because of the help and advantage that men might receive from them , they supposed it gratitude and duty to worship them , and this worship they performed at their images sepulchres and reliques . to this purpose plutareb tells us of theseus his bones , and plato of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or shrines of their daemons . how evident is it that the papists in their doctrine and practice about the invocation of saints and angels , have writ after this copy , and that they are the men that have introduced this doctrine of daemons , the thing it self declares without further evidence ? had the heathens their dead hero's for agents 'twixt the supream gods and men ? so have the papists their dead saints to offer up their prayers . did the heathen expect more particular aids from some of these daemons in several cases than from others ? so do the papists : instead of diana for women in labour , and aesculapius for the diseased , they have their st. margaret and st. mary for travelling ; sebastian and roch against the pestilence ; apollonia against the toothach ; st. nicholas against tempests , &c. did the heathen pray to these daemons for their aid ? so do the papists to their saints , as their breviaries , rosaries , and ladies psalters testify . had the heathen their feasts , their statas ferias to their daemons ? so have the papists . had they their februalia & proserpinilia with torches and lights ? so have the papists their candlemas with lights . did the heathen erect images and pillars , or keep the ashes and shrines of their daemons ? so do the papists : the one had processions and adorations , so have the other ; and a great many more things there are wherein popery keeps a correspondence with heathenism . to this purpose you may read enough in monsieur de croy , of the three conformities . to make it yet more clear that the corruptions in religion by popery came in by the design of suiting christian religion to paganism , i shall in a testimony or two shew you that they professedly avouched the design . gregory the great writes chidingly to serenus bishop of marseilles ( who it seems was no forward man in this matter ) to this purpose , thou shouldest have considered that thou didst converse chiefly with the gentiles , to whom pictures are instead of reading , to the end that no offence be given them under colour of lawful zeal wherewith thou art not cunningly endued . and in another epistle to mellitus , he adviseth , that the honours and offerings which the heathens gave to their daemons , should be transferred to the martyrs , and their relickes , and gives this reason for it , it is impossible ( saith he ) to cut off all at once from stubborn minds . eusebius also endeavours to perswade to christianity by this argument , that the christians custom of honouring the memories of the martyrs , and solemnly assembling at their sepulchres , did agree with the custom of the gentiles of doing the like honour to their daemons , and having mentioned what hesiod speaks , concerning plato's opinion , that their champions became daemons after death , helpers and protectors of men ; for which cause they were worshipped at their sepulchres as god ; he adds to this purpose , that if these honours had been given to the favorites of god , and champions of true religion , it had been well enough : and for this shews the example and custom of christians then to go to the tombs of martyrs , there to pray in honour of their blessed spirits . and although at first they might be more modest in honouring the martyrs than now they are , according to that of austin , these observances at the tombs of martyrs ( saith he ) are only ornaments of their memories , not sacrifices to them as to gods. yet this soon slid into greater abuse , insomuch that lud. vives , in his notes on that chapter , blames those of his own time for worshipping saints as gods , and tells us he cannot see the difference betwixt the opinion concerning saints ( as generally practised ) and that of the heathens concerning their gods. i might add the positive acknowledgment of beatus rhenanus , jacobus de voragine , concerning the burning of candles to the virgin mary , which custom they confest was borrowed from the heathens , with a respect to the frowardness of paganism , and a design not to exasperate them , that they might gain them . i might also shew , that the mischeif of this design , of accomodating truth to a compliance with different parties , hath not only shewn it self in introducing strange actions and ceremonies ; but hath also discovered it self in leavening mens judgments in reference to opinion . calvin conjectures that those confident assertions of the powers of nature , were first occasioned by an over - officious willingness to reconcile the doctrine of the scripture with the opinions of philosophy ; and that men , being unwilling to run the hazard of the scorn which they might meet with in contradicting the general received principles of philosophers , were willing to form the doctrine of truth relating to human ability accordingly . abundance of instances of this kind may be given . whence came the doctrine of purgatory , but from hence ? 't is but * plato's philosophy christianized by the roman synagouge . he divided all men into three ranks ; the virtuous , who are placed by him in the elysian feilds ; the desperate vngodly , these he adjudgeth to everlasting fire ; and a third sort , betwixt the perfectly virtuous and he desperately wicked , he sendeth to acheron , to be purged by punishment . all this † eusebius makes mention of at large . that the papists derived their purgatory from hence , is generally affirmed by protestants , nay not only in these cases , but in very many more , corruptions have entred into christianity , by an over eager endeavour to make the doctrine of the scriptures to run even with the sayings and assertions of the schools of philosophers ; a thing complained of old by tertullian , who plainly affirmed the philosophers to be the patriarchs of the hereticks . to which agrees that observation of dr. owen , that those who either apologized for christians , or refuted the objections of the heathens against christianity , frequently cited the opinions or sentences of the philosophers , and accommodated them to their purpose , that so they might beget in their adversaries more friendly perswasions towards the christian religion , by evidencing , that the mysteries thereof were not absurd , nor dissonant from reason , seeing they might be justified by the sayings of their own philosophers . and here was laid , in this design and its prosecution , ( and surely it pleased its vndertakers not a little ) the foundation of that evil which religion hath since groaned under , that men made bold with the tremendous mysteries of christianity , to accommodate them unwarily to the notions of the gentiles . and this the apostle paul foresaw in that caution he gave col. . . beware lest any man spoil you through philosophy , and vain deceit , after the tradition of men , after the rudiments of the world , and not after christ . certainly the snare is neither unusual , nor weak , where the caution is so serious . 't is a thing naturally pleasing , to be the inventer of any new thing , or to make new discoveries in religion , to raise new hypotheses , or to adventure in unbeaten paths , for a reconcilement of religion to any notion , or practice , famous for its antiquity , or pretence to beauty and decency . men hug themselves when they can make several things to hit right , and an exact suiting of parallels is instead of demonstration . by this foolish delight the devil makes men bold to make essays ; and what doth answer their humour , passeth currant for undoubted truth . . he doth sometime blind the understanding , by working up the affections to such an earnest opposition to some error , that in a forward haste they cast the mind upon a contrary extreme : so that through an hasty violent avoidance of one error , they are cast upon a contrary , and ( it may be ) as dangerous as that they fly from . and this the devil doth with great ease , having the plausible pretence of zeal , and care to truth , wherein the affections being highly ingaged , the mind in a careless confidence doth easily overshoot the truth , ( which commonly lies in the middle ) and thinks it doth well enough , if it gives the greatest contradiction to the error now to be abominated . men in this case , having their eyes only fixed upon what they would avoid , consider not so much whither they are going , as from what they go . so that seeking ( as men in a fright ) to avoid the pit that is before them , they run backward into another behind them . this is such a noted stratagem of satan , that all men take notice of it the general , though all men do not improve the discovery for their own particular caution . the wisest of men are often so befooled by their violent resistance of an vntruth , that they readily overshoot themselves and miss the mark. the fathers in the heat of dispute said many things so inconveniently , that those who come after , do see and lament these hasty oversights ; and have no other way to salve their credit , but by giving this observation in excuse for them . and it may be observed that some errors which have risen from this root at first , have so strongly fixed themselves , that they have grown up to the great annoyance of the truth ; while the contrary errors that did occasion them are forgotten , and their memories are perished . i shall but instance in one instead of many , and that shall be arrianism ; how sadly prevalent that hath been in its time , all men know that know any thing of church history ; the christian world once groaned under it . but that which gave the first occasion to arrius to fix himself in that error , was the doctrine of alexander , who discoursing of the vnity in the trinity too nicely , seemed to justify the error of sabellius , who had taught ( as also noetus before ) that there was but one person in the trinity , called by divers names of father , son , and spirit , according to different occasions ; the trinity ( according to his doctrine ) being not of persons , but of names and functions . while arrius was dissatisfied with this account of the trinity , he ran to a contrary extreme ; and that he might give the highest proof of a trinity of persons , he affirmed that jesus christ had a beginning , and that there was a time when he was not , &c. thus socrates speaks of the rise of that heresy . we might further follow the footsteps of this device , and trace it in most opinions ; where we might find the humour of running to a contrary extreme , hath still either set up a contrary error , or at least leavened the truth with harsh and unjustifiable expressions and explanations . the disputes betwixt faith and works , have been thus occasioned and aggravated . some speak so of faith , as if they slighted works ; others so urge a necessity of works , as if they intended to make faith useless . some talk of grace to an utter contempt of morality ; others on the contrary magnify morality to the annihilating of grace . some in their practice acquiesce in the outward performance of ordinances : if they pray or receive the sacraments , ( though never so formally ) they are at peace , supposing they have done all that is required ; others observing the mistake , and knowing that god looks more to the performance of the soul and spirit , than to the act of the body , upon a pretence of worshipping god in spirit , throw off the observation of his ordinances altogether . neither is there any thing that doth more generally and apparently undoe us in the present dissentions , ( as many have complained ) than mens violent over-doing , and running to contrary extremes . . satan makes use of rewards , or punishments , on the one hand to bribe , or on the other to force the affections , and they being strongly possessed , easily prevail with the understanding to give sentence accordingly . men are soon perswaded to take that for truth which they see will be advantageous to them . some men indeed take up with a profession of truth , which yet their hearts approve not ; but the advantages they have by their profession , do silence their dissatisfactions ; these are said to use the profession of truth as a cloak of covetousness , thes . . . but others go further , and are really brought to an approbation of that doctrine or way that makes most for their profit , their minds being really corrupted by a self-seeking principle ; they perswade themselves , ( where there is any contest about doctrines ) that that doctrine is true which is gainful , and will accordingly dispute for it . hence that expression in tim. . . supposing that gain is godliness . to this may be added , that the affections are quickly sensible of the ease , and sensual gratifications of any doctrine , and these are usually thrown into the same scale to make more weight . men have naturally a good liking to that doctrine that promiseth fair for ease , liberty , gain , and honour ; and this hath made it an usual piece of satans business in all ages to gild an error with outward advantages , and to corrupt the mind by secret promises of advancement . on the other side , he labours as much to prejudice truth , by representing it as hazardous and troublesom to the professors of it . and this not only affrights some from an open confession of the truth they believe ; but also by the help of the affections doth perswade some to believe that to be an error , which unavoidably brings persecution with it : by this engine are the minds of men turned about to think well or ill of a doctrine presented to them . this is so well known , that i shall forbear a further prosecution of this head , and go to the next course than satan takes to corrupt the judgment by the affections ; which he doth , . by stirring up some particular passions , which in opinions do usually more influence the vnderstanding . and here i shall only insist upon these two , pride , and anger ; with the peculiar means that satan hath to engage them in his service . that pride and anger are the two usual firebrands of contention , and fountains of error , all ages have acknowledged and bewailed . these two companions in evil do so darken the mind , that the miserable captive , in whom they domineer , is carryed blindfold he knows not whither , nor how . pride usually begins , and anger follows with all its forces to justify what pride hath undertaken . hence the apostle in tim. . . rakes up all the concomitant filth of error , as envy , strife , railings , evil surmisings , and perverse disputings of men , and lays them at the door of pride ; he is proud , knowing nothing . for the ingaging of these two thieves , that rob the understanding of its light , satan hath many artifices in readiness . pride ( which is forward enough of it self ) is soon excited , by laying before it an opportunity of a seeming rare discovery , or of advancing the glory of knowledge above the common pitch , of being seen and admired as more excellent than others , &c. ( for upon such unworthy grounds have some dared to adventure upon strange notions ) yet there is nothing that doth more firmly ingage it , than contention or dispute : for though the proper end of disputation be the sifting out of truth ; yet such is mans pride , and satans advantage by it , that it seldom attains its true end in those that are ingaged . by-standers , that keep their minds calm , and unbyassed , may receive more satisfaction than the contenders themselves ; and there needs no other evidence of this , than the common experience which men have of our frequent contentions , where we have confutations , answers and replies , and yet still all parties continue in their opinions without conviction . so that they that would unfeignedly feels truth , ( in my mind ) take not the best course in their pursuit , that presently engage themselves in a publick dispute , for the usual heats that are begot in a contention alienate their minds from a just impartiality , and the dust they raise blinds their eyes , that they discern not truly . let us look into this artifice of engaging pride by disputation , and by it the judgment . first we find , that when an humor of contending is raised , certain truths are neglected , as to their improvement and practice ; for so much of the strength of the soul is laid out upon disputable questions , that little is left for more weighty matters . secondly , in disputes mens credit is so concerned , that 't is a most difficult thing to preserve a faithful regard to verity , especially where they are managed with affronts and contumelies . they that by calm handling might be induced to acknowledge a mistake , will scarce come near that point of ingenuity , when they must be called fool , knave , or ass for their labour . hence ordinarily ( though they profess otherwise ) men seek rather victory than truth . thirdly , in disputes pride and passion are usually heightned , and the stronger the passions are , the weaker is the judgment . eager altercations bring a confusion , both upon the matter of which they dispute , and upon the understanding that should judge . fourthly , in the heart of disputation , when the mind is inflamed , men usually behave themselves like those in a fray , where they snatch and throw any thing that comes to hand , and never mind where it hits ; they will affirm or deny any thing that may seem any way to bring them off . fifthly , these assertions being once affirmed , must be maintained , and so errors and contentions increase without end . disputes fix a man in his perswasion , and do as it were tye him to the stake , so that right or wrong he will go through with it . sixthly , some dispute in jest against their present judgment , and yet at last dispute themselves into a belief of what they wantonly at first affirmed ; as some tell lies so long , that at length they believe them to be true . seventhly , a sadder mischief often follows a disputing humor , which is an hazard of the loss of all truth ; men dispute so long till they suspect all things , and after a long trade of scepticism , turn atheists . after the same manner doth the devil engage anger in all disputes and controversies , for it keeps company with pride , wherever there is a provocation . and besides this , anger stirring up injuries and wrongs , hath often engaged men ( as it were in revenge ) to change their opinion , and to take up another way or doctrine . nay often that simple mixture of pride and anger which we call emulation , hath privately tainted the integrity of mind , and prepared it for the next fair opportunity of error . this is noted of arrius , by theodoret , that when alexander was chosen bishop of alexandria , he envied him the preferency , and from thence sought occasions of contention , which after a little while the devil brought to his hand , as we have heard . so great is the power of these two passions over the understanding , that we have cause to wonder at their success : seldom or never can if be shown that any ring-leader in errour was not visibly tainted with pride , or not apparently sowred with discontents and emulation . . to these ways of blinding the understanding by the affections , i shall add but one more , which is this : satan endeavours mainly to adorn an errour with truths clothing ; he takes its ornaments and jewels to dress up a false doctrine , that it may look more lovely and dutiful ; i mean , that he designs ( where errours are capable of such an imitation ) to put them into the way , method , garb and manner which truth doth naturally use : if truth be adorned with zeal , order , strictness , or have advantageous ways of managing it self , errour must straight-way imitate it in all these things ; and though he that looks near , may easily discern that 't is not the natural complexion of errour , but an artificial varnish , and such as doth no more become it than a court-dress doth become a course , clownish country person , ( for you may at first look usually discover the wolf under sheeps clothing , and under the garb of the apostles of christ you may see the ministers of satan ) yet are the credulous usually affected with these appearances ; if they find a professed strictness , a seeming severity , an imitation of the ways of truth , or of the fruits thereof , they commonly seek no further , but judg that to be truth which doth the things that truth doth ; and if errour can handsomly stand in competition with truth , upon a pretence of being as effectual in good works , and doing things of themselves lovely , and of good report , it doth much gain upon the good liking of those whose consideration leads them not much further than fair appearances . i shall only exemplify this by the art and policy which julian used to set up paganism , and to ruine christianity , ( and those who have observed the ways which he took to gain his end , will readily acknowledg he was as well skill'd in advancing errour and suppressing truth as any whosoever , and knew exactly to suit his designs to mens inclinations ) he observing that christian religion had some particular things in its practice and way , which made it's face to shine , as that it had persons solemnly set apart by ordination for teaching the mysteries of the gospel , and for managing the publick worship of god ; that these persons were to be grave in their carriage , and exemplary in a strict holy conversation ; that the constitutions of religion appointed certain necessary and effectual ways of discipline , for punishment , and restoring of offenders , and bringing them to repentance ; that it took care of the comfortable maintenance of those that had given up themselves to the ministry of the word and prayer ; that it also enjoyned a relief of the poor and strangers , &c. taking notice ( i say ) of these excellencies in christianity , and how lovely they were in the eyes of their enemies ; he appointed the like constitutions for paganism , and ordained that the idol temples should be suited in conveniency and comliness to christian churches ; that there should be seats and desks for the chief doctors and readers of gentilism , who at set-times were to exhort the peoples , and pray with them ; and that colledges and monasteries should be erected for them , and for the relief of the poor and strangers ; he commanded discipline and penances for the chastisement of offenders ; he required that their priests should seriously give up themselves to the worship of god , as also their families ; that they should not frequent shews and taverns , nor practise any infamous trade and art. thus sozomen reports him , and gives us a copy of his letter to arsacius high priest of galatia to this purpose ; and all this he did to bring gentilism into credit with the vulgar , whom he had observed to be affected to christianity for its order , strictness and government . yet is not this the only instance that may be given in this kind : for observe but any errour that by schism sets up for it self in a distinct party , and you shall see that though it departs from the truth of the church , and from its communion , yet still ( as the israelites did with the egyptians ) it carries away with it these jewels of the church , and keeps to some considerable part of the churches way , ( though modified according to its own bent ) that it might have a lustre with it , to make it taking with others . these eight particulars are the most remarkable ways of satan , whereby the affections are gained to a good liking of errour , and by them the judgment secondarily corrupted to call it truth . chap. v. satan's attempts against the peace of god's children , evidenced , ( . ) by his malice ; ( . ) from the concernment of peace to god's children . what these concerns are , explained . ( . ) from the advantages which he hath against them by disquieting their minds . . confusion of mind . . unfitness for duty , and how . . rejection of duty . . a stumbling block to others . . preparation of the mind to entertain venemous impressions , and what they are . . bodily weakness . . our miserie 's satan's contentment . we have viewed the ways of satan by which he 〈◊〉 all 〈…〉 to sin , by which he withdraws men from duty and service , by which he corrupts the mind through errour ; it only now remains that something be spoken of his attempts against the peace and comfort of the children of god. that 't is also one of satans chief designs to cheat us of our spiritual peace , may be fully evinced by a consideration of his malice , the great concern of inward comfort to us , and the many advantages which he hath against us by the disquiet of our minds . first , whosoever shall seriously consider the devil 's implacable malice , will easily believe , that he so envies our happiness that he will industriously rise up against all our comforts . 't is his inward fret and indignation that man hath any interest in that happiness from which he irrecoverably fell , and that the spirit of god should produce in the hearts of his people any spiritual joy or satisfaction in the belief and expectation of that felicity , and therefore must it be expected that his malice ( heightned by the torment of his own guilt , which ( as some think ) are those chains of darkness in which he is reserved at present , to the judgment of the great day ) will not , cannot leave this part of our happiness unattempted . he endeavours to supplant us of our birth-right , of our blessing , of our salvation , and the comfortable hopes thereof . from his common imployment in this matter , the scripture hath given him names , importing an opposition to christ and his spirit , in the ways they take for our comfort and satisfaction . christ is our advocate that pleads for us , satan is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a calumniator . the spirit interceds for us , satan is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the accuser of the brethren , who accuseth them before god night and day . the spirit is our comforter , satan is our disturber , a beelzebub who is ever raking in our wounds , as flyes upon sores . the apostle paul had his eye upon this , when he was advising the corinthians to receive again the penitent incestuous person , his caution was most serious , cor. . . lest satan get advantage of us , lest he deceive and circumvent us , ( for his expression relates to men , cunningly deceitful in trade , that do over-reach and defraud the unskilful ) : and the reason of this caution was , the known and commonly experienced subtilty of satan , for we are not ignorant of his devices , implying that he will , and frequently doth ly at catch to take all advantages again 〈◊〉 . some indeed restrain these advantages to vers . . as i ld 〈◊〉 only meant , that satan was designing to fix the corinthians upon an opinion , that backsliders into great sins were not to be received again , or that he laid in wait to raise a schism in the church upon the account of this corinthian . others restrain this advantage which he waited for , to vers . . where the apostle expresseth his fear , lest the excommunicated person should be swallowed up of too much sorrow ; but the caution being not expressly bound up to any one of these , seems to point at them all , and to tell us that satan drives on many designs at once , and that in this mans case satan would endeavour to put the corinthians upon a pharisaical rigour , or to rend the church by a division about him , and to oppress the penitent by bereaving him of his due comfort ; so that it appears still , that it is one of his designs to hinder the comfort , and molest the hearts of god's children . secondly , of such concern is inward spiritual peace to us , that 't is but an easie conjecture to conclude from thence , that so great an adversary will make it his design to rob us of such a jewel : for , . spiritual comfort is the sweet fruit of holiness , by which god adorns and beautifies the ways of religious service , to render them amiable and pleasant to the undertakers . her ways are ways of pleasantness , and all her paths are peace , prov. . . and this is the present rest and refreshment of god's faithful servants under all their toil , that when they have tribulation from the world , yet they have peace in him , joh. . . and that being justified by faith , they have peace with god , and sometimes joy unspeakable and full of glory , pet. . . and this they may the more confidently expect , because the fruits of the spirit are love , joy , peace , &c. gal. . . . spiritual comfort is not only our satisfaction , but our inward strength and activity , for all holy services doth depend upon it . by this doth god strengthen our heart , and gird up our loyns to run the ways of his commandments ; it doth also strengthen the soul to undergo afflictions , to glory in tribulations , to triumph in persecutions ; the outward man is also corroborated by the inward peace of the mind ; a merry heart doth good like a medicine , but a broken spirit drieth the bones , prov. . . all which are intended by that expression , neh. . . the joy of the lord is your strength ; 't is strength to the body , to the mind , and that both for service and suffering ; the reason whereof the apostle doth hint to us , phil. . . the peace of god which passeth all understanding , shall keep your hearts and minds ; that is , peace doth so guard us as with a garison , ( for so much the word imports ) that our affections ( our hearts ) being entertained with divine satisfactions , are not easily enticed by baser proffers of worldly delights , and our reasonings ( our minds ) being kept steady upon so noble an object , are not so easily perverted to a treacherous recommendation of vanities . . joy and peace are propounded to our careful endeavours , for attainment and preservation , as a necessary duty of great importance to us . rejoycings are not only recommended as seemly for the vpright , but injoined as service , and that in the constant practice , rejoyce evermore , in every thing give thanks , thess . . , . rejoyce in the lord alway ; and again i say , rejoyce , phil. . . in the old testament god commanded the observation of several feasts to the jews , these though they had their several respective grounds from god's appointment , yet the general design of all seems to have been this , that they might rejoyce before the lord their god , lev. . . as if god did thereby tell them that it was the comely complexion of religion , and that which was very acceptable to himself , that his children might always serve him in chearfulness of heart , seeing such have more cause to rejoyce than all the world besides . they are then much mistaken , that think mounful eyes and sad hearts be the gretest ornaments of religion , or that none are serious in the profession of it , that have a chearful countenance and a rejoycing frame of spirit . 't is true , there is a joy that is devilish , and in mirth which is madness , to which christ hath denounced a wo , wo be to them that laugh now , for they shall mourn and weep ; but this is a joy of another nature , a carnal delight in vanity and sin , by which men fatten their hearts to ruine ; and whatsoever is said against this , can be no prejudice to spiritual , holy joy in god , his favour and ways . . spiritual comfort is also a badg of our heavenly father's kindness . as joseph ( the son of his fathers affections ) had a special testimony thereof in his party-coloured coat ; so have gods favourites a peculiar token of his good will to them , when he gives them the garments of praise for the spirit of heaviness ; if spiritual comfort be so advantagious to us , it will be no wonder to see satan so much rage against it ; it would be a satisfaction to him to tear these robes off us , to impede so needful a duty , to rob us of so much strength , and to bereave us of the sweet fruits of our labours . thirdly , it further appears that satan's design is against the comforts of god's children , by the many advantages he hath against them , from the trouble and disquiet of their hearts : i shall reckon up the chief of them ; as , . from the trouble of the spirit , he raiseth confusions and distractions of mind : for , . 't is as natural to trouble , to raise up a swarm of muddy thoughts , as to a troubled sea to cast up mire and dirt : and hence is that comparison , isa . . . a thousand fearful surmises , evil cogitations , resolves , and counsels , immediatly offer themselves . this disorder of thoughts christ took notice of in his disciples when they were in danger , why do thoughts arise in your hearts ? luk. . . and david considered it as matter of great anxiety , which called for speedy help , psal . . . in the multitude of my thoughts within me , thy comforts delight my soul . sometimes one fear is suggested , then presently another ; now this doubt perplexeth , then another question is begot by the former ; they think to take this course , then by and by they are off that , and resolve upon another , and as quickly change again to a third , and so onward , one thought succeeding another , as vapours from a boyling pot. . such thoughts are vexatious and distracting , the very thoughts themselves ( being the poysonous steams of their running sores ) are sadly afflictive , and not unfitly called cogitationes onerosae , burdensom thoughts . but as they wrap up a man in clouds and darkness , as they puzzle him in his resolves , non-plus him in his undertakings , distract him in his counsels , disturb and hinder him in his endeavours , &c. so do they bring the mind into a labyrinth of confusion . what advantage the devil hath against a child of god when his heart is thus divided and broken into shivers , 't is easie to imagine . and david seems to be very sensible of it , when he put up that request , psal . . . vnite my heart to fear thy name . . by disquiet of heart the devil unfits men for duty or service . fitness for duty lies in the orderly temper of body and mind , making a man willing to undertake , and able to finish his work with comfortable satisfaction ; if either the body or mind be distempered , a man is unfit for such an undertaking , both must be in a suitable frame , ( like a well-tun'd instrument ) else there will be no melody : hence , when david prepared himself for praises and worship , he tells us , his heart was ready and fixed , and then his tongue was ready also , so was his hand with psaltery and harp , all these were awakened into a suitable posture . that a man is or hath been in a fit order for service , may be concluded from , . his alacrity to undertake a duty . . his activity in the prosecution . . his satisfaction afterward , right grounds and principles in these things being still presupposed . this being laid as a foundation , we shall easily perceive how the troubles of the spirit do unfit us for duty : for , . these do take away all alacrity and forwardness of the mind , partly by diverting it from duty . sorrows when they prevail , do so fix the mind upon the present trouble , that it can think of nothing but its burthen , they confine the thoughts to the pain and smart , and make a man forget all other things ; as david in his trouble forget to eat his bread ; and sick persons willingly discourse only of their diseases , partly by indisposing for action . joy and hope are active principles , but sorrow is sullen and sluggish . as the mind ( in trouble ) is wholly imployed in a contemplation of its misery , rather than in finding out a way to avoid it , so if it be at leisure at any time to entertain thoughts of using means for recovery , yet 't is so tired out with its burden , so disheartned by its own fears , so discouraged with opposition and disappointment , that it hath no list to undertake any thing ; by this means the devil brings the soul into a spiritual catoche , so congealing the spirits , that it is made stiff and deprived of motion . . disquiets of heart unfit us for duty , by hindering our activity in prosecution of duty . the whole heart , soul , and strength should be engaged in all religious services , but these troubles are as clogs and weights to hinder motion . joy is the dilatation of the soul , and widens it for any thing which it undertakes ; but grief contracts the heart , and narrows all the faculties : hence doth david beg an enlarged heart , as the principle of activity , psal . . . i will run the way of thy commandments , when thou shalt enlarge my heart : for what can else be expected , when the mind is so distracted with fear and sorrow , but that it should be uneven , tottering , weak , and confused ? so that if it do set it self to any thing , it acts troublesomly , drives on heavily , and doth very little with a great deal ado ; and yet were the unfitness the less , if that little which it can do , were well done , but the mind is so interrupted in its endeavours , that sometimes in prayer the man begins , and then is presently at a stand , and dare not proceed , his words are swallowed up , he is so troubled that he cannot speak , psal . . . sometimes the mind is kept so imployed and fixed on trouble that it cannot attend in hearing or praying , but presently the thoughts are called off , and become wandring . . troubles hinder our satisfaction in duty , and by that means unfit us to present duties , and indispose us to future services of of that kind . our satisfaction in duty ariseth , . sometimes from its own lustre and sweetness , the conviction we have of its pleasantness and the spiritual advantages to be had thereby ; these render it alluring and attractive , and by such considerations are we invited to their performance , as isa . . . come ye let us go up to the mountain of the lord , — and he will teach us of his ways , and we will walk in his paths . hos . . . come , and let us return unto the lord : for he hath torn , and he will heal us : he hath smitten , and he will bind us up ; but trouble of spirit draws a black curtain over the excellencies of duty , and presents us with frightful thoughts about it , so that we judg of it according to our fears , and make it frightful to our selves , as if it would be to no purpose , rather a mischief than an advantage . . sometime our satisfaction ariseth from some special token of favour which our indulgent father le ts fall upon us , while we are in his work . as when he gives us more than ordinary assistance , or puts joy and comfort into our hearts . and this he often doth to make us come again , and to engage afresh in the same , or other services , as having tasted and seen that the lord is gracious , and that there is a blessedness in waiting for him . as in our bodies he so orders it , that the concocted juices become a successive ferment to those that succeed from our daily meat and drink : so from duties performed , doth he beget and continue spiritual appetite to new undertakings . but o how sadly is all this hindered by the disquiet of the heart ? the graces , of faith and love , are usually obstructed , if not in their exercise yet in their delightful fruits , and if god offer a kindness , inward sorrow hinders the perception : as when moses told the israelites of their deliverance , they hearkned not for hard bondage . if a message of peace present it self in a promise , or some consideration of gods merciful disposition , yet usually this is not credited . job confesseth so much of himself , job . . if i had called and he had answered me , yet would i not believe that he had hearkened unto my voice . david also doth the like , psal . . , . my soul refuseth to be comforted : i remember god , and was troubled . matter of greatest comfort is often so far from giving ease , that it augments the trouble . however the heart is so hurried with its fears , and discomposed with grief , that it cannot hearken to nor consider , nor believe any kind offer made to it . by all these ways doth the devil , through the disquiet of mind , unfit the lord's people for duty ; and what a sad advantage this is against us cannot easily be told . by this means he may widen the distance betwixt god and us , keep our wounds open , make us a reproach to religion : and what not ? but . by these disquiets he pusheth us on to reject all duties , for when he hath tyred us out by wearisom endeavours , under so great indispositions and unfitness , he hath a fair advantage to tempt us to lay all aside . our present posture doth furnish him with arguments , he forgeth his javelings upon our anvil , and they are commonly these three : . that duties are difficult . and this is easily proved from our own experience , while we are broken or bowed down with sorrows : we make many attempts for duty , and are oft beat off with loss : our greatest toil helps us but to very inconsiderable performances , hence he infers , 't is foolishness to attempt that which is above our strength , better sit still then toil for nothing . . that they are unfruitful , and this is our own complaint , for troubled spirits have commonly great expectations from duties at first , and they run to them ( as the impotent and sick people , to the pool of bethesda ) with thoughts of immediate ease as soon as they shall step into them ; but when they have tryed , and waited a while , siretching themselves upon duty ( as elisha's servant laid the staff upon the face of the shunamites son ) and yet there is no voice nor hearing , no answer from god , no peace , then are they presently disatisfied , reflecting on the promises of god , and the counsels of good men , with this , where is all the pleasantness you speak of ? what advantage is it that we have thus run , and laboured , when we have got nothing ? and then 't is easy for the devil to add , and why do you wait on the lord any longer ? . his last and most dangerous argument is , that they are sinful . unfitness for duty produceth many distractions , much deadness , wandering thoughts , great interruptions , and pittiful performances . hence the troubled soul comes off from duty , wounded and halting , more distressed when he hath done , than when he began : upon these considerations , that all his service was sin , a mocking of god , a taking his name in vain , nay a very blasphemous affront to a divine majesty . upon this the devil starts the question to his heart , whether it be not better to forbear all duty , and to do nothing ? thus doth satan improve the trouble of the mind , and often with the designed success . for a dejected spirit doth not only afford the materials of these weapons which the devil frames against it , but is much prepared to receive them into its own bowels . the grounds of these arguments it grants and the inferences are commonly consented to , so that ordinarily duty is neglected , either , . through sottishness of heart , or . through frightful fears : or . through desperateness : bringing a man to the very precipice of that atheistical determination , i have cleansed my hands in vain . . satan makes use of the troubles of gods children as a stumbling-block to others . 't is no small advantage to him , that he hath hereby an occasion to render the ways of god unlovely to those that are beginning to look heaven-ward , he sets before them , the sighs , groans , complaints , and restless out-cries of the wounded in spirit , to scare them off from all seriousness in religion , and whispers this to them ; will you chuse a life of bitterness and sorrow ? can you eat ashes for bread , and mingle your drink with tears ? will you exchange the comforts and contents of life , for a melancholly heart , and a dejected countenance ? how like you to go mourning all the day , and at night to be scared with dreams and terrified with visions ? will you chuse a life that is worse than death ? and a condition which will make you a terrour to your selves , and a burthen to others ? can you be in love with an heart loaden with grief , and perpetual fears almost to distraction ? while you see others in the mean time enjoy themselves in a contented peace ? thus he follows young beginners with his suggestions , making them believe that they cannot be serious in religion , but at last they will be brought to this , and that 't is a very dangerous thing to be religious overmuch , and the high way to dispair : so that if they must have a religion , he readily directs them to use no more of it , than may consist with the pleasures of sin and the world , and to make an easy business of it , not to let sin lye over-near their heart , lest it disquiet them , nor over-much to concern themselves with study , reading , prayer , or hearing of threatning awakening sermons , lest it make them mad , nor to affect the sublimities of communion with god , exercises of faith and divine love , lest it discompose them , and dash their worldly jollities out of countenance . a counsel that is readily enough embraced by those that are almost perswaded to be christians ; and the more to confirm them in it , he sticks not sometime to asperse the poor troubled soul with dissimulation ( where that accusation is proper , for the devil cares not how inconsistent he be to himself , so that he may but gain his end ) affirming all his seriousness to be nothing but whining hypocrisy . so that whether they judg these troubles to be real or feigned , his conclusion is the same , and he perswades men thereby to hold off from all religious strictness , holy diligence , and careful watchfulness . . a further use which the devil makes of these troubles of spirit , is to prepare the hearts of men thereby , to give entertainment to his venomous impressions . distress of heart usually opens the door to satan , and lays a man naked , without armour or defence as a fair mark for all his poysoned arrows , and 't is a hundred to one but some of them do hit . i shall chuse out some of the most remarkable , and they are these : . after long acquaintance with grief he labours to fix them in it . in some cases custome doth alleviate higher griefs , and men take an odd kind of delight in them , 't is some pleasure to complain , and men settle themselves in such a course , their finger is ever upon their soar , and they go about telling their sorrows to all they converse with , though to some this is a necessity , ( for real sorrows if they be not too great for vent , will constrain them to speak , ) yet in some that have been formerly acquainted with grief , it degenerates at last into a formality of complaining ; and because they formerly had cause so to do , they think they must always do so . but besides this , satan doth endeavour to chain men to their mourning upon two higher accounts , . by a delusive contentment in sorrow , as if our tears paid some part of our debt to god , and made amends for the injuries done to him . . by an obstinate sullenness and desperate resolvedness , they harden themselves in sorrow , and say as job . . i will not refrain my mouth , i will speak in the anguish of my spirit , i will complain in the bitterness of my soul. am i a sea , or a whale , that thou settest a watch over me ? . another impression that mens hearts are apt to take , is unthankfulness , for the favours formerly bestowed upon them ; their present troubles blot out the memory of old kindnesses ; they conclude they have nothing at all , because they have not peace ; though god heretofore hath sent down from on high , and taken them out of the great waters , or out of the mire and clay where they were ready to sink ; though he hath sent them many tokens of love , conferred on them many blessings : yet all these are no more to them , so long as their sorrows continue , than haman's wealth and honour was to him , so long as mordecai the jew sate at the kings gate . thus the devil oft prevails with god's children , to deal with god , as some unthankful persons deal with their benefactors ; who if they be not humour'd in every request , deny the reality of their love , and dispise with great ingratitude all that was done for them before . . by inward griefs , the heart of the afflicted are prepared to entertain the worst interpretation that the devil can put upon the providences of god. the various instances of scripture , and the gracious promises made to those that walk in darkness and see no light , do abundantly forewarn men from making bad conclusions of god's dealings , and do tell us that god in design , for our tryal , and for our profit doth often hide his face for a moment , when yet his purpose is to bind us up with everlasting compassions . now the devil labours to improve the sorrows of the mind to give a quite contrary construction : if they are afflicted , instead of saying , sorrow may endure for a night , but joy will come in the morning , or that for a little while god hath hidden himself , he puts them to say , this darkness shall never pass away . if the grief be little , he drives them on to a fearful expectation of worse ; as he did with hezekiah , esa . . . i reckoned till morning , that as a lyon , so will be break all my bones , from day even to night wilt thou make an end of me . if god purpose to teach us by inward sorrows , our pride of heart , carelessness , neglect of dependance upon him , the bitterness of sin , or the like : the devil will make us believe ( and we are too ready to subscribe to him ) that god proclaims open war against us , and resolves never to own us more . so did job , chap. . . know now that god hath overthrown me , and compassed me with his net : how often complained he , thou hast made me as thy mark , thou hast broken me asunder , thou hast taken me by my neck and shaken me to peices ? so also heman , psal . . . why castest thou off my soul ? why hidest thou thy face from me ? . upon this occasion the devil is ready to envenome the soul with sinful wishes and execrations against itself . eminent saints have been tempted in their trouble to say too much this way , job solemnly cursed his day ; job . . let the day perish wherein i was born , and the night in which it was said , there is a manchild conceived , &c. so also jeremiah , chap. . . cursed be the day wherein i was born , let not the day wherein my mother bare me , be blessed ; cursed be the man who brought tydings to my father , saying a man-child is born unto thee ; and let that man be as the cities which god overthrew , and repented not . strange rashness ! what had the day deserved ? or wherein was the messenger to be blamed ? violent passions hurried him beyond all bounds of reason and moderation . when troubles within are violent , a small push sets men forward ; and when once they begin , they are carried headlong beyond what they first intended . . on this advantage the devil sometimes imboldens them to quarrel god himself directly . when job and jeremiah cursed their day , it was a contumely against god indirectly , but they durst not make bold with god at so high a rate as to quarrel him to his face . yet even this are men brought to often , when their sorrows are long-lasting and deep . the devil suggests , can god be faithful , and never keep promise for help ? can he be merciful when he turns away his ears from the cry of the miserable ? where is his pity when he multiplies his wounds without cause ? though at first these cursed intimations do a little startle men , yet when by frequent inculcating they grow more familiar to the heart , the distressed break out in their rage , with those exclamations , where is the faithfulness of god ? where are his promises ? hath he not forgotten to be gracious ? are not his mercies clean gone ? and at last it may be satan leads them a step higher , that is , . to a desparing desperateness . for when all passages of relief are stop up , and the burthen becomes great , men are apt to be drawn into rage and fury , when they think their burthen is greater than they can bear , and see no hope of ease , in a kind of revenge they express their anger against the hand that wounded them . the devil is officiously ready with his advice of curse god and die , and they being full of anguish , are quickly made to comply with it . . when 't is at this height , the devil hath but one stage more , and that is the suggesting of irregular means for ease . rage against god doth not quench the inward burning ; blasphemies against heaven easeth not the pain , the soar runs still and ceaseth not , the trouble continues , the man cannot endure it longer , all patience and hope is gone , what shall he do in this case ? the devil offers his service , he will be the physician , and commonly he prescribes one of these two things : . that 't is best to endeavour to break through all this trouble into a resolved prophaneness ; not to stand in awe of laws , nor to believe that there is a god that governs in the earth , but that this is only the bitter fruit of melancholy , and unnecessary seriousness , and therefore 't is best ; to eat , drink and be merry . if a man can thus escape out of his trouble , the devil needs no more ; but oft he cannot , the wounds of conscience will not be thus healed . then , . he hath another remedy which will not fail , as he tells them , that is , to destroy themselves , to end their troubles with their lives . how open are the breasts of troubled creatures to all these darts ? and were it not that god secretly steps in , and holds the afflicted with his right hand , 't is scarce imaginable but that wounded consciences should by satan's subtile improvement of so fair an advantage , be brought to all this misery . . satan can afflict the body , by the mind . for these two are so closely bound together , that their good and bad estate is shared betwixt them . if the heart be merry , the countenance is chearful , the strength is renewed , the bones do flourish like an herb. if the heart be troubled , the health is impaired , the strength is dryed up , the marrow of the bones wasted , &c. grief in the heart , is like a moth in the garment , it insensibly consumeth the body , and disordereth it . this advantage of weakening the body falls into satans hands by necessary consequence , as the prophets ripe figs , that fell into the mouth of the eater . and surely he is well pleased with it , as he is an enemy both to body and soul : but 't is a greater satisfaction to him , in that as he can make the sorrows of the mind , produce the weakness and sickness of the body : so can he make the distemper of the body ( by a reciprocal requital ) to augment the trouble of the mind . how little can a sickly body do ? it disables a man for all services , he cannot oft pray , nor read , nor hear . sickness takes away the sweetness and comfort of religious exercises ; this gives occasion for them to think the worse of themselves ; they think the soul is weary of the ways of god , when the body cannot hold out . all failures which weariness and faintness produce , are ascribed presently to the bad dispostion of the mind , and this is like oyl cast upon the flame . thus the devil makes a double gain out of spiritual trouble . . let it be also reckoned among the advantages which satan hath against men from trouble of spirit , that 't is a contentment to him to see them in their miseries ; 't is a sport to him to see them ( as job speaks ) take their flesh in their teeth , and cry out in the bitterness of their souls ; their groanings are his musick : when they wallow in ashes , drown themselves in tears , roar till their throat is dry , spread out their hands for help , then he gluts his heart in looking upon their woes . when they fall upon god with their unjust surmises , evil interpretations of providence , questioning his favour , denying his grace , whishing they had never been born , then he claps his hands and shouts a victory . the pleasantest sight to him , is to see god hiding himself from his child , and that child broken with fears , torn in peices with griefs , made a brother to dragons , a companion to owls , under restless anxities , perpetual lamentations , feeble and sore broken , their strength dryed like a potsheard , their throat dry , their tongue cleaving to their jaws , their bowels boyling , their bones burnt with heat , their skin black upon them , their flesh consumed , their bones sticking out , chastened with strong pain upon their bed. this is one of satan's delightful spectacles , and for these ends doth he all he can , to bereave them of their comfort , which we may the more certainly perswade our selves to be true , when we consider the grounds forementioned , his malicious nature , the advantages of spiritual peace , and the disadvantages of spiritual trouble . chap. vi. of the various ways by which he hinders peace . . way by discomposures of spirit . these discomposures explained , by shewing , . what advantage he takes from our natural temper ; and what tempers give him this advantage . . by what occasions he works upon our natural tempers . . with what success . ( . ) these occasions suited to natural inclinations , raise great disturbance . ( . ) they have a tendency to spiritual trouble . the thing proved , and the manner how , discovered . ( . ) these disturbances much in his power . general and particular considerations about that power . having evidenced that one of satan's principal designs is against the peace and comfort of god's children ; i shall next endeavour a discovery of the various ways by which he doth undermine them herein . all inward troubles are not of the same kind in themselves , neither doth satan always produce the same effects out of all . some being in their own nature disquiets , that do not so directly , and immediately overthrow the peace and joy of believing , and the comforts of assurance of divine favour , as others do . yet seeing that by all , he hath no small advantage against us , as to sin and trouble , and that any of them at the long-run , may lead us to question our interest in grace , and the love of god , and may accordingly afflict us , i shall speak of them all ; which that i may do the more distinctly , i shall rank these troubles into several heads , under peculiar names , ( it may be not altogether so proper , but that the curious may find matter of exception to them ) that by them and their explanation , the differences may the better appear . i distinguish therefore of a fourfold trouble , that the devil doth endeavour to work up upon the hearts of men. they are , . discomposures . . affrightments . . dejections of sadness . . distresses of horrour . of all which i shall speak in their order . and . of discomposures of soul. these are molestations and disturbances by which the mind is put out of order and made unquiet ; the calm ( in which it should enjoy it self , and by which it should be composed to a regular and steady acting ) being disturbed by a storm of commotion ; and in which the conscience or the peace of it is not presently concerned . this distinction of the trouble of soul from the trouble of conscience is not new , others have observed it before , and do thus explain it , trouble of soul is larger than trouble of conscience ; every troubled conscience is a troubled soul , but every troubled soul is not a troubled conscience : for the soul may be troubled from causes natural , civil , and spiritual , according to variety of occasions and provocations , when yet a man's inward peace with god is firm ; and in some cases ( as in infants and in men distracted with feavers , &c. ) there may be passions and disturbances of soul , when the conscience is not capable of exercising its office ; nay the soul of christ was troubled ( joh. . . now is my soul troubled ) when it was not possible that sin or despair should have the least ●ooting in him . for the opening of these discomposures of soul , i shall , . shew upon what advantage of natural temper the devil is encouraged to molest men. . by what occasions he doth work upon our natural inclinations . . and with what success of disturbance to the soul. . as to our natural dispositions , satan ( as hath formerly been noted ) takes his usual indications of working from thence ; these guide him in his enterprises ; his temptations being suited to mens tempers , proceed more smoothly and successfully . some are of so serene and calm a disposition , that he doth not much design their discomposure ; but others there are , whose passions are more stirring , ( sit matter for him to work upon : ) and these are , . the angry disposition . how great an advantage this gives to satan to disturb the heart , may be easily conceiv'd , by considering the various workings of it in several men , according to their different humors ; 't is a passion that acts not alike in all , and for the differences ( so far as we need to be concerned , ) i shall not trouble the schools of philosophers , but content my self with what we have in eph. . . where the apostle expresseth it by three words , ( not that they differ essentially ) declaring thereby the various ways of anger 's working ; the first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which we translate bitterness . this is a displeasure smothered : for some when they are angry cover it , and give it no vent , partly for that they are sometimes ashamed to mention the ground as trivial or unjust , partly from sullenness of disposition , and oft from a natural reservedness : while the flame is thus kept down , it burns inwardly , and men resolve in their minds many troublesome vexatious thoughts . the second word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wrath : this is a fierce impetuous anger . some are soon moved , but so violent , that they are presently transported into rage and frenzy , or are so peevishly waspish that they cannot be spoken to . the third is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , translated here anger , but signifies such a displeasure as is deep , entertaining thoughts of revenge and pursuit , setling it self at last into hatred . any of these is enough to bereave the heart of its rest , and to alarm it with disturbances . . others have an envious nature , always maligning and repining at other mens felicity ; an evil eye , that cannot look on anothers better condition without vexation . this turns a man into a devil , 't is the devil's proper sin , and the fury that doth unquiet him , and he the better knows of what avail it would be to help on our trouble . . some are of proud tempers , always overvaluing themselves with the scorn and contempt of others . this humor is troublesom to all about them , but all this trouble doth at last redound to themselves ; these think all others should observe them , and take notice of their supposed excellencies , which if men do not , then it pines them , or stirs up their choler to indignation . solomon , prov. . . mentioning those things that are greatly disquieting in the earth , instanceth in a servant when he reigneth , and the hand-maid that is heir to her mistris , intending thereby the proud imperious insolency of those that are unexpectedly raised from a low estate to wealth or honour : he that is of a proud heart stirreth up strife , prov. . . and as he is troublesome to others , so doth he create trouble to himself ; for he not only molests himself by the working of his disdainful thoughts , while he exerciseth his scorn towards others , ( prov. . . the haughty scorner deals in proud wrath ) but this occasions the affronts and contempt of others again , which beget new griefs to his restless mind . . some have a natural exorbitancy of desire , an evil coveting ; they are passionately carried forth toward what they have not , and have no contentment or satisfaction in what they do enjoy . such humors are seldom at ease , their desires are painfully violent , and when they obtain what they longed for , they soon grow weary of it , and then another object takes up their wishes , so that these daughters of the horsleech are ever crying , give , give , prov. . . . others have a soft effeminate temper , a weakness of soul that makes them unfit to bear any burthen , or endure any hardness . these if they meet with pains or troubles , ( and who can challenge an exemption from them ? ) they are presently impatient , vexing themselves by a vain reluctancy to what they cannot avoid ; not but that extraordinary burthens will make the strongest spirit to stoop , but these cry out for the smallest matters , which a stout mind would bear with some competent chearfulness . . and there are other dispositions that are tender , to an excess of sympathy , so that they immoderatly affect and afflict themselves with other mens sorrows . though this be a temper more commendable than any of the former , yet satan can take advantage of this , as also of the forenamed dispositions , to discompose us , especially by suiting them with fit occasions which readily work upon these tempers : and this was . the second things to be explained , which shall be performed by a brief enumeration of them , the chief whereof are these , . contempt or disestimation . when a man's person , parts , or opinion are slighted , his anger , envy , pride and impatience are awakened , and these make him swell and restless within . even good men have been sadly disturbed this way . job , as holy a man as he was , and who had enough of greater matters to trouble his mind , yet among other griefs , complains of this more than once , job . . . i am as one mocked of his neighbour : the just upright man is laughed to scorn . job . . they that dwell in mine house , and my maids count me for a stranger . — i called my servant , and he gave me no answer ; — yea , young children despised me , i rose up and they spake against me . thus he bemoans himself , and ( which is more ) speaks of it again with some smartness of indignation , job . . now they that are younger than i , have me in derision , whose fathers i would have disdained to have set with the dogs of my flock . david also who had a stout heart under troubles , complains that he could not bear reproaches , psal . . reproach hath broken mine heart , i am full of heaviness . what these reproaches were , and how he was staggered with them , he tells us , vers . . i chastned my soul with fasting , that was to my reproach . i made sackcloth my garment , and i became a proverb to them . they that sit in the gate , speak against me ; and i was the song of the drunkards . with these he was so stounded , that if he had not catch'd hold on god by prayer , ( as he speaks , ver . . ) he had faln ; but as for me , my prayer is unto thee , o lord , &c. and he afterward speaks of his support under reproaches , as a wonder of divine assistance , psal . . . the proud have had me in derision , yet have i not declined from thy law. . injury is another occasion by which the devil works upon our tempers to disquiet us . wrongs of injustice and oppression are hard to bear , this is a common ground of trouble , good men cannot always acquit themselves in this case as they ought . jeremiah when smitten by pashur , and put in the stocks , jer. . , . falls into a sad passion , i am a derision daily , every one mocketh me , i cried out , i cried violence and spoil , imitating the passionate affrightments of those that cry , murther , murther , &c. no wonder seeing solomon gives it as an axiom built upon manifold experience , eccl. . . oppression doth not only make a man unquiet , but mad in his unquietness ; and not only those that are foolish and hasty , but the most considerate and sedate persons ; oppression makes a wise man mad . . another occasion of mens discomposure , is the prosperity of the wicked : their abundance , their advancements to honours and dignity hath always been a grudge to those whose condition is below them , and yet suppose themselves to have better grounds to expect preferment than they . this astonished job even to trembling , job . . when i remember , i am afraid , and trembling taketh hold on my flesh , and the matter was but this ; wherefore do the wicked live , become old , yea , and mighty in power ? &c. the trouble that seizeth on mens hearts on this occasion , is called fretting , a vexation that wears out the strength of the soul , as two hard bodies waste by mutual attrition or rubbing . and it takes its advantage from our envy chiefly , though other distempers come in to help it forward , psal . . . fret not thy self because of evil doers , neither be thou envious against the workers of iniquity . david confesseth , that he was apt to fall into this trouble , psal . . . i was envious at the foolish , when i saw the prosperity of the wicked . against this disquiet we have frequent cautions , prov. . , . and psal . . . be not afraid when one is made rich , when the glory of his house is increased . all which shew our proneness to this disease . . crosses and afflictions give satan an opportunity to work upon our passions . as disappointments of expectations , loss of friends , of estate , persecutions and sufferings for conscience sake , &c. none of these in their own nature are joyous , but grievous : and what use they have been of to the devil to discompose the minds of the sufferers , is evidenced by common experience . the tears , sad countenances , and doleful lamentations of men are true witnesses of the disquiet of their hearts ; every one being pressed with the sense of his own smart , is ready to cry out , is there any sorrow like my sorrow ? i am poor , and comfortless , my lovers and my friends have forsaken me , and there is none to help . some grow faint under their burthen , while their eyes fail in looking for redress , especially when new unexpected troubles overwhelm their hopes , when i looked for good , then evil came ; and when i waited for light , there came darkness , job . . why hast thou smitten us , and there is no healing for us ? we looked for peace , and there is no good ; and for the time of healing , and behold trouble , jer. . . and here they sink , concluding there is no hope . others that bear up better in a blessed expectation of spiritual profit , having that of david in their eye , blessed is the man whom thou afflictest , and teachest in thy law : yet they cannot forbear their complaints even to god , psal . . . the troubles of mine heart are enlarged , o bring thou me out of my distresses , look upon mine affliction and my pain . may those that have had the highest advantages of heavenly support , whose hearts have been kept in peace , counting it all joy that they have fallen into these trials , ( and god doth more this way , for those that suffer for the gospels sake , than ordinarily for others ) yet have not these been under a stoical senslessness of their trouble ; though they were not distressed , they were troubled on every side , though not in despair , yet they were perplexed , cor. . . though their afflictions were light , yet were they afflictions still . . to those may be added the pain or anguish of sickness , and bodily distemper . though there are various degrees of pain , and that some sicknesses are less afflictive than others , yet none of them forbear to pierce the mind . the whole man is discomposed ; he that is exercised with strong pains upon his bed , cryes out in the bitterness of his soul , and he that by insensible degrees languisheth , grows ordinarily peevish , and his mind bleeds by an inward wound , so that he spends his days in sighing , and his years in mourning . and others there are , who being before acquainted with bodily pains , grow very impatient in sickness , and are able to bear nothing : and besides the present sence of pain , the expectation of death puts some into great commotion , the fears of it , ( for it is naturally dreadful ) fills them with disquiet thoughts , and those that approach to the grave , by slow steps , under consumption or languishing sicknesses , they are habituated to sadness , and can think of nothing chearfully , ( except they have great assurance of salvation , and have well learned to dye ) because the coffin , grave , and winding-sheet are still presented to them : these though they be very suitable objects for meditation , and ( well improved ) of great advantage for preparation to death , yet doth satan thereby ( when it is for his purpose ) endeavour to keep men under grief , and to bereave them of their peace . . satan takes an advantage of trouble , from the miseries of others . sympathy is a christian grace ; and to bear one anothers burthens , to mourn with those that mourn , shews us to be fellow-feeling members of the same body , for if one member suffer , all the members suffer with it . yet are some men naturally of so tender a constitution , that satan overdrives them herein , every common occasion will wound them : the usual effects of god's ordinary providence on the poor , lame , or sick , are deeply laid to heart by them ; and instead of being not unsensible of other mens miseries , they are not sensible of any thing else , neither do they enjoy their own mercies . and here , as satan can every moment , present them with objects of pitty , ordinary or extraordinary : so upon a religious pretence of merciful consideration , they are made cruel to themselves , refusing their own peace , because other men are not at ease . . the third particular , promised to be explained for the discovery of these discomposures of soul , was this ; that by a concurrance of these and such like occasions , to such tempers , the hearts of men are disturbed , and their inward peace broken . this i shall evidence by these three things : . that these occasions meeting with such dispositions , do naturally raise great disturbances in their present working . . that they have a tendency to further trouble . . that satan doth design , and hath it ordinarily in his power to discompose the hearts of men hereby . . that these occasions , meeting with such dispositions , do naturally raise great disturbances . this is evident from what hath been said already : for ( . ) all these dispositions carry as much fire in their own bosomes , as is sufficient to burn up the standing corn of any man's peace . what is anger , but an inward burning , a restless confusion of the spirits , sometime a phrensy , a distraction , a troubled sea full of rage , a wild beast let loose ? envy , that is a fretful peevishness , a vexatious repining , needing no other tormentors but its own furies , recoiling upon him that bred it , because it cannot wreak its spite upon its objects . an envious person is a self-murtherer by the verdict of eliphaz , job . . wrath killeth the foolish man , and envy slayeth the foolish one . this is not barely to be understood of its provoking the judge of all the earth to send down its deserved destruction , but also ( if not chiefly ) of its own corroding temper , which by long continuance wasts the strength , and consumes the body . pride is a perpetual vexation , creating its troubles from its own fancy : irregular covetings , keep a man still upon the rack , they make a man like the tantalus of the poets , they give a man a caninus appetitus , a strong appetite with excessive greediness , and restless pursuit , and constant dissatisfactions , he is ever gaping and never enjoying . impatience is a wearisome conflict with a burthen which it can neither bear , nor yet shake off ; where all the fruit of the vain labour amounts to no better account than this , that the impatient makes his burthen the greater , the bands that tye it on the stronger , and the strength that should bear it the weaker . lastly , an excess of pity , multiplies wounds without cause , it hinders a man to be happy , so long as there are any that are miserable : he is always ( in reference to his quiet ) at the mercy of other men , the afflicted can torment him at a distance ; and , by a kind of magick , make him feel the torments that are inflicted upon his image . who can deny , but that men that are ridden by such vexatious dispositions , must lead an unquiet life , and always be tossed with inward tempests . especially ( ) when we consider , how fit the forementioned occasions are , to draw out these humours to their tumultuary extravagancies : a lighted match and gun-powder , are not more exactly suited to raise a shaking blast , than those occasions and tempers are to breed an inward annoyance . some of these humours are so troublesome , that rather than they will want work , they will fight with their own shadows , and by a perversness of prejudicated fancy , will create their own troubles , and the best of them , which seem sometime to take truce , and compose themselves to rest , while occasions are out of the way : yet they are quickly awakened , like sleeping dogs that are roused with the least noise ; what work then may we expect they will make when they are summoned to give their appearance upon a solemn occasion ? but ( ) if we should deal by instances , and bring upon the stage the effects that have been brought forth by these concurring causes , it will appear that they make disturbances in good earnest : let us either view the furious fits , that have been like sudden flashes , soonest gone ; or their more lasting impressions , and we shall find it true . as to violent fits , raised by such occasions and dispositions , examples are infinite . what rages , outrages , madnesses , and extravagances have men run into ? some upon provocations , have furiously acted savage cruelties , and for small matters have been carried to the most desperate revenges . others have been brought to such violent commotions within themselves , that the frame of nature hath been thereby weakened , and overthrown . as scilla , who in a strong passion , vomited choler till he dyed . some in their fury , have acted that which hath been matter of sorrow to them all their dayes . but ( omitting the examples of heathens and wicked men ) let us consider the wonderful transports of holy men. moses a man eminent , beyond comparison , in meekness ; was so astonished with a sudden surprize of trouble , at the sight of the golden calf , that he threw down the tables of the law , and brake them . some indeed observe from thence , a significancy of israels breaking the law , and forfeiting god's protection , as his peculiar people , but this is more to be ascribed to the designment of divine providence , that so ordered it , than to the intendment of moses , who no doubt , did not this from a sedate and calm deliberation , as purposing by this act to tell israel so much ; but was hurried by his grief ( as not considering well what he did ) to break them . asa a good man , when he was reproved by the prophet , ( instead of thankful acceptance of the reproof ) grows angry , falls into a rage , and throws the prophet into prison . elias , discomposed with jezebels persecution , desires that god would take away his life . jonah , in his anger , falls out with god , and justifies it when he hath done : surely such fits as these proceeded from great inward combustion . would wise , sober , holy men have said or done such things , if they had not been transported beyond themselves ? and though in such cases , the fits are soon over , yet we observe that some are apt to fall into such fits often , and are so easily irritated , that ( like the epileptick person possessed by the devil ) upon every occasion , they are by him , cast into the fire or into the water , and by the frequent return of their distemper are never at rest . as to others , whose tempers are more apt to retain a troublesome impression , 't is very obvious that their discomposures have as much in length and breadth , as the other had in height . you may view haman tormented under his secret discontent , which his pride and envy formed in him , for the want of mordicai's obeysance : the kings favour , a great estate , high honour , and what else a man could wish to make him content , are all swallowed up in this gulph , and become nothing to him . you see amnon vexed and sick , for his sister tamer , waxing lean from day to day . you see ahab ( though a king , who had enough to satisfie his mind ) in the same condition for naboth's vineyard . if you say these were wicked men , who rid their lusts without a bridle , and used the spur : look then upon better men , and you will see too much . rachel so grieves and mourns for want of children , that she professeth her life inconsistent with her disappointment , give me children , else i die . hanna upon the same occasion weeps and eats not , and prays in the bitterness of her soul , and the abundance of her complaint and grief . jeremiah ( being pressed with discouragements from the contradiction of evil men ) calls himself a man of strife and contention to the whole earth , jer. . . his sorrows thence arising , had so imbittered his life , that he puts a woe upon his birth , wo is me , my mother , that thou hast born me a man of strife . paul had a noble courage under manifold afflictions , he could glory in the cross , and rejoice in persecutions : nevertheless , the greatness of his work , the froward perversness and unsteadiness of professors , ( which put him under fears , jealousies , and new travel ) the miseries of christians , and the care he had for the concerns of the gospel , ( which was a constant load upon his mind , his heart ( like old eli's ) trembling still for the ark of god ) made him complain as one worn out by the troubles of his heart ; cor. . . in weariness , and painfulness , in watchings often , in hunger and thirst , in fastings often , in cold and nakedness . besides those things that are without , that which cometh upon me daily , the care of all the churches . who is weak , and i am not weak ? &c. for the jews he had great heaviness and continual sorrow in his heart ; and for the gentiles he had perpetual fears . now though he had a great share of divine comforts intermixed , and a more than ordinary assistance of the spirit , to keep him from sinful discomposure of spirit ( at least to such an height , as it ordinarily prevails upon others ) yet was he very sensible of his burthen , and doubtless the devil laboured to improve these occasions to weary out his strength . for by these , and such like things , he frequently vexeth the righteous souls of the faithful ministers of the gospel from day to day : so that their hearts have no rest , and their hands grow often feeble , and they cry out , o the burthen ! o the care ! being ready to say as jeremiah , chap. . . o lord , thou hast deceived me , and i was decieved ; i am a derision daily , every one mocketh me . thus say they , did we ever think to meet with such disappointments such griefs , from the wilfulness , pride , weakness , ignorance , pettishness , inconstancy , negligence , and scandals of friends ? and such hatred , contradictions , scorns , and injuries from enemies ? were we free , what calling would we not rather chuse ? what place would we not rather go to , where we might spend the remainder of our dayes in some rest and ease ? were it not better to work with our hands for a morsel of bread , for so might our sleep be sweet to us at night , and we should not see these sorrows ? at this rate are good men sometime disturbed , and the anguish of their spirit makes their life a burthen . . yet is not this all the disturbance that the devil works upon our hearts by these things , ( though these are bad enough ) but they have a tendency to further trouble . discomposures of spirit , if they continue long , turn at last into troubles of conscience . though there is no affinity betwixt simple discomposure of soul , and troubles of conscience in their own nature ; the objects of the former being things external , no way relating to the souls interest in god and salvation , which are the objects of the latter : yet the effects produced by the prevalency of these disturbances , are a fit stock for the ingrafting of doubts and questionings about our spiritual condition . as saul's father first troubled himself for the loss of his asses , and sent his son to seek them ; but when he stayed long , he forgat his trouble , and took up a new grief for his son , whom he feared he had lost in pursuit of the asses . so is it sometime with men , who after they have long vexed themselves for injuries or afflictions , &c. upon a serious consideration of the working , and power of these passions , leave their former pursuit , and begin to bethink themselves in what a condition their souls are , that abound with so much murmuring , rage , pride , or impatience , and then the scene is altered , and they begin to fear they have lost their souls , and are now perplexed about their spiritual estate . to make this plain i will give some instances , and then add some reasons which will evidence that it is so , and also how it comes to be so . for instances , though i might produce a sufficient number to this purpose , from those that have written of melancholy , yet i shall only insist upon two or three from scripture . hezekiah when god smote him with sickness , at first was discomposed upon the apprehension of death , that he should so soon be deprived of the residue of his years , and behold man no more with the inhabitants of the world , as he himself expresseth it , esay . . afterward his trouble grew greater , he chattered as a crane or swallow , and mourned as a dove , he was in great bitterness , ver . . and sadly oppressed therewith , ver . . that which thus distressed him was not simply the fear of death , we cannot imagine so pious a person would so very much disquiet himself upon that single account ; but by the expressions which he let fall in his complainings , we may understand , that some such thoughts as these did shake him , that he apprehended god was angry with him , that the present stroke signified so much to him , all circumstances considered , ( for he was yet in his strength , and jerusalem in great distress , being at that time besieged by sennacheribs army , and for him to be doomed to death by a sudden message , at such a time , seemed to carry much in it ) and that surely there was great provocation on his part ; and it seems upon search , he charged himself so deeply with his sinfulness , that his apprehensions were no less , than that if god should restore him , yet in the sence of his vileness he should never be able to look up ; i shall go softly all my years in the bitterness of my soul , ver . . ( which expression implies a supposition of his recovery , and a deep sense of iniquity ) and accordingly when he was recovered , he takes notice chiefly of gods love to his soul , and the pardon of his sin , ( which evidently discover where the trouble pinched him ) thou hast in love to my soul delivered it from the pit of corruption , for thou hast cast all my sins behind thy back , vers . . job's troubles were very great , and his case extraordinary : satan had maliciously stript him of all outward comforts , this he ●ore with admirable patience , job . . naked came i out of my mothers womb , and naked shall i return thither : the lord gave , and the lord hath taken away , blessed be the name of the lord. the devil seeing now himself defeated , obtains a new commission , wherein job is wholly put into his hand , ( life only excepted , chap. . . ) he sets upon him again , and in his new encounter labours to bring upon him spiritual distresses , and accordingly improves his losses and sufferings to that end , as appears by his endeavours and the success ; for as he tempted him by his wife to a desperate disregard of god , that had so afflicted him , curse god and die , so he tempted him also by his friends , to question the state of his soul , and his integrity , and all from the consideration of his outward miseries . to that purpose are all their discourses . eliphaz chap. . , , . from his sufferings and his carriage under them , takes occasion to jear his former piety , ( as being no other than feigned ) it is come upon thee , and thou faintest : is not this thy fear , thy confidence , thy hope , and the uprightness of thy ways ? that is , is all thy religion come to this ? and also concludes him to be wicked , who ever perished being innocent ? and where were the righteous cut off ? bildad , chap. . , . chargeth him with hypocrisie upon the same ground , and while he makes his defence , zophar plainly gives him the lye , chap. . . and at this rate they go their round ; and all this while satan ( whose design it was to afflict his conscience with the sense of divine wrath ) secretly strikes in with these accusations , insomuch , that though job stoutly defended his integrity , yet he was wounded with inward distresses , and concluded , that these dealings of god against him were no less than god's severe observance of his iniquity ; as is plain from his bemoaning himself in chap. . . i will say unto god , do not condemn me ; shew me wherefore thou contendest with me . vers . , . thou huntest me as a fierce lion , thou renewest thy witnesses against me , &c. david was a man that was often exercised with sickness and troubles from enemies , and in all the instances almost that we meet with in the psalms , of these his afflictions , we may observe the outward occasions of trouble brought him under the suspition of gods wrath , and his iniquity ; so that he was seldom sick , or persecuted ; but this called on the disquiet of conscience , and brought his sin to remembrance ; as psal . . ( which was made on the occasion of his sickness , as appears from vers . . ) wherein he expresseth the vexation of his soul under the appehension of gods anger ; all his other griefs running into this channel , ( as little brooks losing themselves in a great river ) change their name and nature ; he that was at first only concerned for his sickness , is now wholly concerned with sorrow and smart under the fear and hazard of his souls condition ; the like we may see in psal . . and many places more . having made good the assertion , that discomposures of soul upon outward occasions , by long continuance and satans management , do often run up to spiritual distress of conscience : i shall next for further confirmation and illustration shew how it comes to be so . . discomposures of spirit do obstruct , and at last extinguish the inward comforts of the soul : so that if we suppose the discomposed person at first ( before he be thus disordered ) to have had a good measure of spiritual joy in gods favour , and delight in his ways ; yet the disturbances , . divert his thoughts from feeding upon these comforts , or from the enjoyment of himself in them . the soul cannot naturally be highly intent upon two different things at once , but whatsoever doth strongly engage the thoughts and affections , that carries the whole stream with it , be it good or bad , and other things give way at present . when the heart is vehemently moved on outward considerations , it lays by the thoughts of its sweetness which it hath had in the enjoyment of god ; they are so contrary and inconsistent , that either our comforts will chase out of our thoughts our discomposures , or our discomposures will chase away our comforts . i believe the comforts of elias ( when he lay down under his grief , and desired to die ) ; and of jeremiah ( when he cried out of violence ) run very low in those fits of discontent , and their spirits were far from an actual rejoycing in god ; but this is not the worst , we may not so easily imagine that upon the going away of the fit , the wonted comforts return to their former course : for , . the mind being distracted with its burthen , is left impotent and unable to return to its former exercise ; the warmth which the heart had , being smothered and suspended in its excercise , is not so quickly revived , and the thoughts which were busied with disturbance ( like the distempered humors of the body ) are not reduced suddainly to that evenness of composure as may make them fit for their old imployment . and . if god should offer the influences of joyful support , a discomposed spirit is not in a capacity to receive them , no more than it can receive those counsels that by any careful hand are interposed for its relief and settlement . comforts are not heard in the midst of noise and clamour ; the calmness of the souls faculties are praesupposed as a necessary qualification towards its reception of a message of peace . phineas his wife being overcome of grief for the arks captivity and her husbands death , could not be affected with the joyful news of a son. but . sinful discomposures hinder these gracious and comfortable offers , if we could possibly ( which we cannot ordinarily ) receive them , yet we cannot expect that god will give them . the spirit of consolation loves to take up his lodging in a meek and quiet spirit , and nothing more grieves him than bitterness , wrath , anger , clamour , and malice , which made the apostle , eph. . , . subjoyn his direction of putting these away from us , with his advice of not grieving the spirit by which we are sealed unto the day of redemption . and then . the former stock of comfort , which persons distempered with discomposures might be supposed to have , will soon be wasted , for our comforts are not like the oil in the cruse , or meal in the barrel , which had ( as it were ) their spring in themselves ; we are comforted and supported by daily communication of divine aid , so that if the spring head be stopped , the stream will quickly grow dry . 't is evident then , that inward consolations in god will not ripen under these shadows , nor grow under these continual droppings , seeing a discomposed spirit is not capable to receive more , nor able to keep what comfort it had at first ; we may easily see how it comes to pass that these disturbances may in time bring on spiritual troubles : for if our comforts be once lost , trouble of conscience easily follows . where there is nothing to fortify the heart , the poyson of malicious suggestions will unavoidably prevail . . discomposures of soul afford the devil fit matter to work upon . they furnish him with strong objections against sincerity of holiness , by which the peace of conscience being strongly assaulted , is at last overthrown . the usual weapons by which satan fights against the assurance of gods children , are the guilt of sins committed , and the neglect of duty , and the disturbed soul affords enough of both these to make a charge against it self : for , . where there is much discomposure there is much sin. if in the multitude of words there wants not iniquity , then much more in the multitude of unruly thoughts . a disturbed spirit is like troubled water , all the mud that lay at the bottom is raised up and mixeth it self with the thoughts : if any injury or loss do trouble the mind , all the thoughts are tinctured with anger , pride , impatience , or whatsoever root of bitterness was in the heart before ; we view them not singly as the issue of wise providence , but ordinarily we consider them as done by such instruments , and against our selves as malicious , spiteful , causless , ingrateful wrongs , and then we give too great a liberty to our selves to rage , to meditate revenge , to threaten , to reproach , and what not ? and if our disposition have not so strong a natural inclination to these distempers , yet the thoughts by discomposure are quickly leavened ( it is the comparison used by the apostle , cor. . . to express the power of malice , ( which is an usual attendant in this service ) to infect all the imaginations ) with a sharpness , which makes them swell into exorbitancy and excess ; hence proceed revilings , quarrelings , &c. when the tongue is thus fermented , it is a fire , a world of iniquity , ( producing more sins than can be reckoned ) it defileth the whole body , ( engaging all the faculties in heady pursuit , ) jam. . . . discomposures obstruct duties . this is the inconvenience which the apostle ( pet. . . ) tells us doth arise from disturbances among relations ; if the wife or husband do not carry well , so that discontents or differences arise , their prayers are hindered . duties then are obstructed , . in the act. when the heart is out of frame , prayer is out of season , and there is an aversness to it ; partly because all good things are ( in such confusions ) burthensome to the humor that then prevails , which eats out all desire and delight to spiritual things : and partly because they dare not come into gods presence ; conscience of their own guilt , and awe of god hindring such approaches . . they obstruct the right manner of performance , straitning the heart , and contracting the spirit , that if any thing be attempted , 't is poorly and weakly performed . . and also the success of duty is obstructed by discomposure . god will not accept such services , and therefore christ adviseth to leave the gift before the altar , ( though ready for offering ) where the spirit is overcharged with offences , or angry thoughts , and first to go and be reconciled to our brother , and then to come and offer the gift , it being lost labour to do it before . from these sins of omission and commission , satan can ( and often doth ) frame a dreadful charge against those that are thus concern'd , endeavouring to prove by these evidences , that they are yet ( notwithstanding pretence of conversion ) in the gall of bitterness , and bond of iniquity , whereby the peace of conscience is much shaken ; and the more , because also . these discomposures of soul give satan a fit season for the management of his accusation : strong accusations do often effect nothing , when the season is unsutable . many a time he hath as much to say against the comforts of men , when yet they shake all off ( as paul did the viper off his hand ) and fell no harm . but that which prepares the conscience to receive the indictment , is a particular disposition which it is wrought into , by suspicious credulity and fearfulness : these make the heart ( as wax to the seal ) ready to take any impression that satan will stamp upon it : now by long disturbances he works the heart into this mould very often , and upon a double account he gains himself a fit opportunity to charge home his exceptions . . in that he sets upon the conscience with his accusations , after the heart hath been long molested and confused with its other troubles ; for then the heart is weakned and unable to make resistance as at other times . an assault with a fresh party after a long conflict , disorders its forces and puts all to flight . . in that long and great discomposures of mind , bring on a distemper of melancholy ; for 't is notoriously known by common experience , that those acid humors ( producing this distemper ) which have their rise from the blood , may be occasioned by their violent passions of mind , the animal spirits becoming inordinate ( by long discomposures of sadness , envy , terrour , and fretful cares ) and the motion of the blood being retarded , it by degrees departs from its temperament , and is infected with an acidity , so that persons no way inclined naturally to melancholy may yet become so , by the disquiets of their troubled mind . both these ways , but chiefly melancholy , the devil hath his advantage for disturbing the conscience . melancholy ( most naturally ) inclines men to be solicitous for their souls welfare ; but withall disposeth them so strongly to suspect the worst , ( for 't is a credulous suspitious humour in things hurtful ) and afflicts so heavily with sadness for what it doth respect , that when satan lays before men of that humour their miscarriages under their discontents , their impatience , unthankfulness , anger , rash thoughts and speeches against god or men , &c. withall suggesting that such an heart cannot be right with god , after serious thoughts upon satan's frequently repeated charge , they cry out , guilty , guilty , and then begins a new trouble for their unregenerate estate , and their supposed lost souls . . in this case usually satan hath greater liberty to accuse , and by his accusations to molest the conscience , in that men of discomposed spirits by the manifold evils arising thence provoke god to desert them , and to leave them in satans hand to be brought into an hour of temptation . satan's commission is occasioned by our provocations , and the temptations arising from such a commission , are usually dreadful ; they are solemn temptations , and called so after a singular manner ; for of these i take those scriptures to be meant , watch and pray , that ye enter not into temptation , mat. . . and lead us not into temptation , mat. . . such temptations are not common temptations , and are of unknown force and hazard to the soul , which way soever they are designed , either for sin or terror . for several things do concur in a solemn temptation : as , . satan doth in a special manner challenge a man to the combate , or rather he challenges god to give him such a man to fight with him , as he did concerning job . this christ tells us of , luk. . . simon , satan hath desired to have you ; the word signifies a challenging or daring , and it seems the devil is oft daring god to give us into his hand , when we little know of it . . there is also a special sutableness of occasion , and snare , to the temper and state of men. thus he took peter at an advantage in the high priests hall , and in the case we now speak of he takes advantage of mens provocations and melancholy . . there is always a violent prosecution , which our saviour expresseth under the comparison of sifting , which is a restless agitation of the corn , bringing that which was at the bottom to the top , and shuffling the top to the bottom , so that the chaff or dirt is always uppermost . . and to all this there is divine permission , satan let loose and we left to our ordinary strength ; as is implied in that expression , he hath desired to have you , that he might sift you . now then if the devil have such ground to give god a challenge concerning such men , and if god do ( as he justly may ) leave such men ( whose bitterness of spirit hath been as a smoak in his nostrils all the day ) in satans hand , he will so shake them , that their consciences shall have no rest . and this he can yet the more easily effect , because . discomposures of spirit have a particular tendency to incline our thoughts to severity and harshness , so that those who have had long and great disturbances upon any outward occasions , of loss , affliction , or disappointment , &c. do naturally think ( after a solemn review of such troubles ) harshly of god , and of themselves ; they are ready to conclude that god is surely angry with them , in that he doth afflict them , or that they have unsanctified hearts , in that their thoughts are so fretful and unruly upon every inconsiderable petty occasion . 't is so ordinary for men under the weight of their trouble , or under the sense of their sin , to be sadly apprehensive of gods wrath , and their souls hazard , that it were needless to offer instances ; let davids case be instead of all . that his troubles begot such imaginations frequently , may be seen throughout the book of the psalms ; we never read his complaints against persecuting enemies , or for other afflictions , but still his heart is affraid that god is calling sin to remembrance ; in psa . . he is under great distress , and tells how low his thoughts were ; he was troubled , greatly bowed down , he went mourning all the day long ; he expresseth his thoughts to have been , that god had forsaken him , ver . . and his hopes ( though they afterward revived ) were almost gone ; he cryes out of his sins , as having gone over his head , and become a burthen too heavy for him , ver . . and therefore sets himself to confess them , ver . . he trembles at gods anger , and feels the arrows of god sticking fast in him , ver . . but what occasioned all this ? the psalm informs us , god had visited him with sickness , ver . . besides that ( for one trouble seldom comes alone ) his friends were perfidious , ver . . his enemies also were busie , laying snares for his life , ver . . now , his thoughts were to this purpose , that surely he had some way or other greatly provoked god by his sins , and therefore he fears wrath in every rebuke , and displeasure in every chastisement , ver . . the like you may see in psal . . where the prophet upon the occasion of sickness , ver . . and . and the reproach of enemies , ver . . is under great trouble , and ready to fail except speedy relief prevent , ver . . the reason whereof was this , that he concluded these troubles were evident tokens of god's indignation and wrath , because of thine indignation and thy wrath , ver . . from these five particulars we may be satisfied that it cannot be otherwise , and also how it comes to be so , that sometime trouble of conscience is brought on , by other discomposing troubles of the mind . for if these take away the comforts , which supported the soul , and afford also arguments to the devil to prove a wicked heart , and withal a fit season to urge them to a deep impression , god in the mean time standing at a distance , and the thoughts naturally inclined to conclude gods wrath from these troubles ; how impossible is it that satan should miss of disquieting the conscience , by his strong vehement suggestions of wickedness and desertion ? in our enquiries after satan's success in working these discomposures of mind , we have discovered , . that the disturbances thence arising are great ; . that they have a tendency to trouble of conscience . there is but one particular more to be spoken of relating to his success in this design , and that is , . these disturbances are much in satan's power . ordinarily he can do it at pleasure , except when god restrains him from applying sit occasions , or when ( notwithstanding these occasions ) he extraordinarily suspends the effect , which he frequently doth when men are enraged under suffering , upon the account of the gospel and conscience ; for then though they be bound up under affliction and iron , yet the iron enters not into the soul ; though they are troubled , they are not distressed . these extraordinaries excepted , he can as easily discompose the spirits of men , as he can by temptation , draw them into other sins , which may be evidenced by these considerations : . we may observe , that those , whose passionate tempers do usually transport them into greater vehemencies , are never out of trouble . their fits frequently return , they are never out of the fire , and this is , because satan is still provided of occasions suitable to their inclinations . . though god , out of his common bounty to mankind , hath allowed him a comfortable being in the world , yet we find that generally the sons of men under their various occupations and studies , are wearied out with vexations of spirit ; this solomon in ecclesiastes discovers at large in various imployments of men , not exempting the pursuit of wisdom and knowledg , ( chap. . . in much wisdom is much grief , and he that increaseth knowledg increaseth sorrow ) nor pleasures , nor riches , for by all these he shews that a man is obnoxious to disquiets : so that the general account of man's life is but this , eccles . . . all his days are sorrows , and his travel grief , yea his heart taketh not rest in the night . that it is so , is testified by common experience past denyal ; but how it comes to be so , is the enquiry : 't is either from god , or from satan , working by occasions upon our tempers . that 't is not from god is evident : for though sorrow be a part of that curse , which man was justly doomed unto , yet hath he appointed ways and means by which it might be so mitigated , that it might be tollerable , without discomposure of spirit ; and therefore solomon , designing , in his ecclesiastes , to set forth the chief good , shews that felicity consists not in the common abuse of outward things , ( because that brings only vexation ) but in the fear of god leading to future happiness , and in the mean time , in a thankful , comfortable use of things present without anxiety of mind . hence doth he fix his conclusion ( as the result of his experience ) and often repeats it ; there is nothing better for a man , than that he should eat and drink , and that he should make his soul enjoy good in his labour . eccles . . . & . , . & . , . not that solomon plays the epicure , giving advice to eat and drink , for to morrow we die ; nor that he speaks deridingly to those that seek their felicity in this life , as if he should say , if ye do terminate your desires upon a terrene felicity , there is nothing better then to eat and drink , &c. but he gives a serious positive advice , of enjoying the things of this life with cheerfulness , which he affirms proceeds from the sole bounty of god , as his singular gift ; it is the gift of god , eccles . . . 't is our portion , that is , our allowance , eccles . . . ) for these two expressions [ our portion , and god's gift ] they are of the same signification with solomon here ) and when a man hath power to enjoy this allowance in comfort , 't is god that answereth him in the joy of his heart , ver . . 't is plain then , that god sows good seed in his field ; the springing up therefore of these tares of vexation , which so generally afflict the sons of men , must be ascribed to this , the enemy hath done it . . 't is also a considerable ground of suspition that satan can do much in discomposures of spirit , in that sometimes those whose tempers are most cool and calm , and whose singular dependance upon , and communion with god , must needs more strengthen them against these passionate vexations , are notwithstanding precipitated into violent commotions . moses was naturally meek , above the common disposition of men , and his very business was converse with god , whose presence kept his heart under a blessed awe ; yet upon the peoples murmuring , he was so transported , with fullenness and unbelief at the waters of meribah , numbers . , . that it went ill with him : which david thus expresseth , psal . . . they provoked his spirit , so that he spake unadvisedly with his lips. who can suppose less in this matter , than that satan , having him at advantage , hurried him to this rashness ? specially seeing such vehemencies were not usual with moses , and that his natural temper led him to the contrary . this hath some affinity with the next consideration , which is , . that when men most foresee the occasions of their trouble , and do most fear the trouble that might thence arise , and most firmly design to keep their hearts quiet , yet are they oft forced ( against all care and resolution ) upon extravagant heats . david resolved , and strenuously endeavoured , to possess his soul in serenity and patience , ( for what could be more , than solemn engagement ? psal . . . i said i will look to my ways , and what endeavours could be more severe , than to keep himself as with bit and bridle ? what care could be more hopeful to succeed , than to be dumb with silence ? ) yet for all this , he could not keep his heart calm , nor restrain his tongue , ver . . my heart waxed hot within me , while i was musing , the fire burned , then spake i with my tongue . who suspects not the hand of satan in this ? . 't is also remarkable , that when we have least reason to give way to discomposure , when we have most cause to avoid all provocations , yet then we have most occasions set before us . when we would most retire from the noise of the world for private devotion , when we would most carefully prepare our selves for a solemn ordinance , if we be not very watchful , we shall be diverted by business , disturbed with noises , or some special occasion of vexation shall importune us to disquiet our selves : when yet we shall observe , if we have not these solemn affairs to wait upon ; we shall have fewer of these occasions of vexation to attend us . this cannot be attributed to meer contingency of occasions , nor yet to our tempers solely ; for why they should be most apt to give us trouble , when they are most engaged to calmness , cannot well be accounted for ; 't is evidently then satan , that maliciously directs these occasions ( for they have not a malicious ingeniousness to prepare themselves , without some other chief mover ) at such times as he knows would be most to our prejudice . these general considerations amount to more than a suspition that it is much in satan's power to give disturbances to the minds of men ; yet for the clearer manifestation of the matter i shall shew , that he can do much to bring about occasions of discomposure , and also to stir up the passions of men upon these occasions . . that occasions are much in his hand , i shall easily demonstrate . for . there being so many occasions of vexation to a weak crasy mind , we may well imagine , that one or other is still occuring , and while they thus offer themselves satan needs not be idle for want of an opportunity . . but if common occasions do not so exactly suit his design , he can prepare occasions ; for such is his foresight and contrivance , that he can put some men ( without their privity to his intentions , or any evil design of their own ) upon such actions as may ( through the strength of prejudice , misinterpretation , or evil inclination ) be an offence to others ; and in like manner , can invite those to be in the way of these offences . i am ready to think , there was a contrivance of satan ( if we well consider all circumstances ) to bring david and the object of his lust together ; while bathshebah was bathing , he might use his art in private motions to get david up to the roof of his house . but more especially can the devil prepare occasions that do depend upon the wickedness of his slaves ; these are servants under his command , he can say to one , god , and he goes ; and to another , come , and he comes . if contempt , or injury , affronts or scorns , &c. be necessary for his present work against any , whom he undertakes to disturb , he can easily put his vassals upon that part of the service ; and if he have higher imployment for them , he ever finds them forward . and hence was it that when satan designed to plunder job , he could quickly perform it , because he had the chaldeans and sabeans ready at a call . . if both these should fail him , he can easily awaken in us , the memory of old occasions that have been heretofore a trouble to us : these being raised out of their graves , will renew old disturbances , working afresh the same disquiets , which the things themselves gave us at first . if satan's power were bounded here , and that he could do no more than set before men occasions of vexation , yet we might justly , on that single account , call him the troubler of the spirits of men ; considering , that naturally the thoughts of men are restless , and their imaginations ever rowling . if men sequester themselves from all business , if they shut themselves up from commerce with men ; turn eremites , ( as jerom did ) on purpose to avoid disquiet , yet their thoughts would hurry them from place to place , sometimes to the court , sometimes to the market , sometimes to shews and pastimes , sometimes to quarrellings , sometimes they view fields , buildings and countries , sometimes they fancy dignities , promotions and honours , they are ever working upon one object or other , real or supposed ; and according to the object , such will the affections be , high or low , joyful or sorrowful : so that if the utmost of what satan could do , were no more than to provide occasions , discomposures would follow naturally . the evil dispositions of men would thereby be set a working , though satan stood by as an idle spectator . the serpent ( in our breasts , as solomon tells us eccles . . . ) would bite without inchantment , that is , except it were charmed . but satan can do more than tempt objectively , when he hath provided the fewel he can also bring fire : for , . he can also set our passions on work , and incense them to greater fury than otherwise they would arrive at . we see persons that are distempered with passion , may be whetted up to an higher pitch of rage , by any officious flatterer , that will indulge the humor , and aggravate the provocation . much more then can satan do it by whispering such things to our minds as he knows will increase the flame ; and therefore is it , that where the scripture doth caution us against anger , ( as the proper product of our own corruption , calling it our wrath , eph. . , . ) there also it warns us against the devil , as the incendiary , that endeavours to heighten it . and where it tells us of the disorders of the tongue ( which , though a little member , can of it self do great mischief , jam. . . ) there it also tells us , that the devil brings it an additional fire from hell ; it is set on fire of hell. and there are several ways by which satan can irritate the passions . as , . by presenting the occasions worse than they are , or were ever intended , unjustly aggravating all circumstances . by this means he makes the object of the passions the more displeasing , and hateful ; this must of necessity provoke to an higher degree . . he can in a natural way move ( as it were ) the wheels , and set the passions a going , if they were of themselves more dull and sluggish : for he hath a nearer access to our passions than every one is aware of . i will make it evident thus : our passions , in their workings , do depend upon the fluctuations , excursions and recursions of the blood , and animal spirits , as naturalists do determines : now that satan can make his approaches to the blood , spirits and humors , and can make alterations upon them , cannot be denied , by those that consider what the scripture speaks in jobs case , and in the cases of those , that were by possession of the devil , made dumb , deaf or , epileptick : for if he could afflict job with grievous boils , 't is plain he disordered and vitiated his blood and humors , which made them apt to produce such boils or ulcers ; and if he could produce an epilepsy , 't is evident that he could infect the lympha with such a sharpness , as by vellicating the nerves , might cause a convulsion : and these were much more than the disorderly motions of blood , spirits or humors which raise the passions of men. if any object to this , that then ( considering satan's malicious diligence ) we must expect the passions of men would never be at rest . 't is answered , that this power of satan is not unlimited , but oft god prohibits him such approaches , ( and without his leave he can do nothing ) ; and also grace in god's children , working calmness , submission and patience , doth ballance satan's contrary endeavour . for as hurtful and vexatious occasions , being represented by the sence to the imagination ; are apt to move the blood and spirits : so on the contrary , the ballast of patience and other grace , doth so settle the mind , that the blood and spirits are kept steady in their usual course . . when the passions are up , satan can by his suggestions make them more h●ady and violent . he can suggest to the mind motives and arguments to forward it , and can stir up our natural corruption with all its powers to strike in with the opportunity . thus he not only kindles the fire , but blows the flame . . and he can further fix the mind upon these thoughts , and keep them still upon the hearts of men. and then they eat in the deeper , and like poyson , diffuse their malignity the further . we see that men , who are at first but in an ordinary fret , if they continue to meditate upon their provocation , they increase their vexation , and if they give themselves to vent their passions by their tongues , though they begin in some moderation , yet as motion causeth heat , so their own words whet their rage , according to eccles . . . the beginning of the words of his mouth is foolishness , but the latter end of his talk is mischievous madness . the same advantage hath satan against men by holding down their thoughts to these occasions of discomposure . if occasions be so much in satan's power , and he have also so great an hand over mens passions , 't is too evident that he can do very much to discompose the spirits of men , that are naturally obnoxious to these troubles , except god restrain him , and grace oppose him . thus have i spoken my thoughts of the first sort of troubles , by which satan doth undermine the peace of mens hearts . chap. vii . of the second way to hinder peace . affrightments , the general nature and burthen of them , in several particulars . what are the ways by which he affrights . . atheistical injections . observations of his proceeding in them . . blasphemous thoughts . . affrightful suggestions of r●probation . observations of his proceedings in that course . . frightful motions to s●n. . strong immediate impressions of fear . . affrightful scrupulosity of conscience . the next rank of troubles , by which the devil doth endeavour to molest us , i call affrightments . it is usual for those that speak of temptations , to distinguish them thus : some are ( say they ) enticements , some are affrightments ; but then they extend these affrightments further than i intend , comprehending under them , all those temptations of sadness and terror , of which i am next to speak ; but by affrightments , i mean only these perplexities of spirit into which satan casts men , by overacting their fears , or astonishing their minds , by injecting unusual and horrid thoughts against their consents . some there are that have thought those temptations , of which the apostle complains cor. . . ( there was given me a thorn in the flesh , the messenger of satan to buffet me ) were of this kind , that is , horrid injections frequently repeated , as men deal their blows in fighting . gerson speaking of these , tells us they sometime come from the sole suggestion of satan , troubling the fancy ; and saying , deny god , curse god , and then adds , such was the thorn in the flesh given to the apostle . but whether this was the trouble of the apostle , or some other thing ( for several things are conjectured , and nothing can be positively proved ) we are sure ( from the sad experience of many ) that such troubles he doth often give ; which i shall first explain in the general , and then give a particular of these frightful injections . . to explain the nature and burthen of this kind of trouble , i shall present you with a few observations about them . as , . these astonishing thoughts , are purely injections , such as satan casts into the mind , and not what the mind of it self doth produce , as one expresseth it , they are more darting than reflecting . not but that our natural corruption could of it self beget blasphemous or atheistical thoughts , but when they have their rise from our selves solely , they do not so startle us , having some share ( at least ) of our consent going along with them , they appear not so strange . but in this case in hand , satan is the agent , and men are the sufferers , their understandings and souls being busied all the while to repel them , with the utmost of their reluctances . and to those that do thus strive against them , making resistance with all their strength , with tears and prayers , they are only their afflictions , but not their sins . for the thoughts are not polluted by the simple apprehension of a sinful object , no more than the eye is defiled by beholding loathsome and filthy things : for then should the mind of christ have been defiled , when satan propounded himself , blasphemously , as the object of his worship , his mind as truly apprehended the meaning of that saying [ fall down and worship me ] as ours can do , when he casts such a thing immediately into our thoughts . which is a consideration to be observed diligently , by those that meet with such sad exercise ; if they do truly apprehend that they are but their sufferings , and that god will not charge the sin upon them , they will more easily bear and overcome the trouble . these injections are commonly impetuous and sudden , frequently compared to lightning : and this is usually made a note of distinction , betwixt wicked blasphemous thoughts rising from our natural corruption , and darted in by satan ; the former being more leasurely , orderly , and moderate according to the usual course of the procedure of humane thoughts , the latter usually accompanied with an hasty violence , subtilly , and incoherently shooting into our understandings , as lightning into an house . so that all the strength we have , can neither prevent them nor expel them , nor so much as mitigate the violence of them . . they are also for the most part incessant , and constant troubl●●s , where they once begin . though satan hath variety , in regard of the matter of these amazing injections , ( for sometimes he affrights one man with blasphemous thoughts , another , with atheistical thoughts , a third with grievous unusual temptations to sin , as murther , &c. ) yet , usually , he fixeth his foot upon what he first undertakes . and as cunning huntsmen , do not change their game that they first rouse , that they may sooner speed in catching the prey ; so what frightful thought satan begins the trouble with , that he persists in , and is withal so vehement in his pursuit , that he gives little intermission . he makes these unwelcom thoughts haunt them like ghosts , whithersoever they go , whatsoever they do ; he will give solemn onset it may be twenty or forty times in a day : and at this rate he continues , it may be for some considerable time , so that they are not quit of the trouble for several months , or it may be years . . the matter of these affrightments , are things most contrary to the impressions of nature , or grace , and therefore most odious and troublesome . when he is upon this design , things that are most contrary to the belief and inclination of men are best for his purpose . as men that intend to affright others , chuse the most ugly visors , the strangest garbs and postures , and make the most uncouth inhumane noises ; and the more monstrous they appear , the better they succeed in their purposes . yet satan doth not always chuse the very worst , for then most of the troubles of this kind , would be about the same thing , but he considers the strength of our perswasions , our establishment in truths , the probability or improbability of an after-game with us ; and accordingly sometimes refuseth to trouble us with injections , contrary to what we are most firmly rooted in , chusing rather that which ( though contrary to our thoughts and resolves ) we have not been fixed in , without a great deal of labour , and which ( if there be occasion ) might most fitly be charged upon us as our own , so that ( whereas other suggestions would be slighted , as apparent malice , and scarecrows ) these are most afflicting , ( as being an assault against such a fort which costs us much to rear , and which we are most afraid to lose , ) and most lyable to his accusation after a long continuance , as being the issue of our own unsetledness . . the first and most obvious effects of these injections , are the utmost abhorrency of the mind , ( which presently startles at the appearance of such odious things , ) and the trembling of the body , sometimes to an agony and fainting . the invasion of one single injection , hath put some into such an heart-breaking affrightment , that they have not recovered themselves in a whole days time . this trembling of the body , and agony of the mind , are the usual consequences of any thing that is surprising , strange and fearful : and therefore is trembling of the body made , by divines , a mark to discover , that these hideous blasphemous thoughts are cast in by satan , and have not their rise from our own hearts ; for the horror of the mind is usually so great , when it is spoken to in this language , that it cannot bear up under its astonishment and trouble . yea those very men that are otherwise prophane , and can with boldness commit great iniquities ; cannot but shake , and inwardly concieve an unspeakable hatred at these monstrous suggestions . . these affrightments are more common than men are usually aware of ; they are by some thought to be rare and extraordinary ; but this mistake ariseth from the concealment of these kind of troubles , those that are thus afflicted , are often ashamed to speak to others what they find in their own hearts : but if all would be so ingenuous as to declare openly what fearful imaginations are obtruded upon them , it would appear that satan very frequently endeavour to trouble men this way . . these are very grievous bruthens , and hard to be born upon many accounts . ( . ) who can well express the inward torture and molestation of the mind , when it is forced against its own natural bent and inclination , to harbour such monsters within it self ? how would nature reluct and abominate the drinking down of noisome pudled water , or the swallowing of toads and serpents ? ( and hence was it that persecutors in their devilish contrivances invented such kind of tortures ) and what less doth the devil do , when he forceth blasphemies upon their thoughts ? and commits a rape by a malicious violence upon their imaginations ? david under these temptations , psal . . . crys out , thus my heart was grieved , and i was pricked in my reins : and it cannot be otherwise , for the reason already mentioned . nature abhors to be forced to what is most contrary to it self , and so doth grace . now the things by which satan works these affrightments are contrary to nature or grace , or both together ; and as they will strive to the utmost of their ability to cast out what is so opposite to them , so must the devil to the utmost of his ability ( if he would carry his design ) strength himself in his force , and from hence ( as when fire and water are committed together ) ariseth a most troublesome conflict ; and indeed if there were a compliance of our consent , there would be no affrightment ; neither can this kind of temptation be managed , except there be the utmost dissent of the mind . if any think there is no great ground for these temptations , because some of the particulars by which he is said to affright men are natural to us , as ( for instance ) atheistical thoughts ( which are by some called the master-vein of our original corruption , and by others , said to be in the heart of every man naturally ) and then consequently not so troublesome as is imagined , &c. i answer , that when divines call these , or blasphemous thoughts , natural , they do not mean that they are natural impressions engraven on us by creation ( for they assert the contrary ) that 't is a natural and unextinguishable impression upon every man that there is a god , &c. and usually give in this for proof , that the greatest atheists in fear and extremity will manifest a secret belief of a deity , by calling out , o god , &c. or by some other posture , ( as caligula by hiding himself when it thundered ) but they mean only , that our natural corruption may produce these thoughts , and that they are the natural issues thereof ; and therefore perkins in answer to a question of this nature , tells us , that these two thoughts [ there is a god ] and [ there is no god ] may be , and are both in the same heart . now as this will give us the reason why satan doth make choice of these thoughts to trouble us withall , which may also rise from our selves , ( which i have hinted before , and shall presently again touch upon : ) so it tells us still , that whether these thoughts arise from our own corruption , or from satan , our natural impressions are strong against them , and withall that they cannot be so affrightful but when satan doth manage them , and when the contrary impressions of nature are awakened to give strong resistance , and then that strugling must be as the tearing of our bowels , and still the worse in that we are incessantly pursued : satan still casting back ( with unwearied labour ) the same thoughts as they are repulsed and rejected ; as souldiers that besiege cities use to cast over the walls their fir'd granado's . ( . ) these are also grievous , as they set the mind upon the rack , and stretch it under laborious and doubtful enquiries after the grounds or causes of this kind of trouble , for the heart astonished with such cursed guests against his will , presently reflects upon god and it self , what have i done ? and wherefore am i thus disquieted with monsters ? why doth the righteous lord suffer satan to break open my heart , and fill me with such fearful thoughts ? but when mens enquiries are not so high , but detained in a consideration of the nature of the trouble and manner of its working , without looking up to the providence of god , then are their troubles increased . ( . ) as these injections necessitate men in their own defence , to oppose , and every way to resist , 't is an increase of the burthen : what pleadings are they put to ? what defiances ? what endeavours to call off the thoughts ? and all to little purpose ; while the trouble continues , they are forced to ly in their armour , and to be constantly in their ward . ( . ) and yet are they further troublesome in the after-game that satan plays by these thoughts . 't is not all of his design to affright men , but he usually hath another temptation to come in the rear of this , and that is to turn these affrightments into accusations , and by urging them long upon the hearts of men , to make them believe that they are their own thoughts , the issues of their own natural corruption , and after men are by continual assaults weakned , their senses and memory dulled , their understanding confounded , &c. they easily conclude against themselves ; the tempter imputes all the horrid blaspemy to them , boldly calls them guilty of all ; and because their thoughts have dwelt long upon such a subject , and withall knowing that corrupt nature of it self will lead men to such horrid blasphemies or villanies ( which makes it probable that it might be their own fault , and for this reason satan makes choice of such injections as may in the accusation seem most likely to be true ) being strongly charged as guilty , they yield ; and then begins another trouble more fearful than the former : oh! what sad thoughts have they then of themselves ? as the most vile blasphemous wretches ! sometimes they think , that 't is impossible that other mens hearts should entertain such intollerable things within them as theirs ; and that none was ever so bad as they : sometimes they think , that if men knew what vile imaginations and monstrous things are in their minds , they would in very zeal to god and religion stone them , or at least exclude them from all commerce with men ; sometimes they think their sin to be the sin against the holy ghost ; sometimes they think god is engaged in point of honour to shew upon them some remarkable judgment , and they verily look for some fearful stroke to confound them , and live under such a frightful expectation . these and many more to this purpose are their thoughts , so that these temptations are every way troublesome both in their first and second effects . thus i have in the general expressed the nature of these affrightments ; what the particular injections are by which he studies to affright men , i shall next declare . they are principally six : . atheistical thoughts . by injecting these into the mind , he doth exceedingly affright men , and frequently for that end doth he suggest , that there is no god , and that the scriptures are but delusive contrivances , &c. concerning these i shall note a few things . as , . though there be an observable difference betwixt atheistical injections , and temptations to atheisme , not only in the design , ( satan chiefly intending seduction in the latter , and affrightment by the former ) but also in the manner of proceeding : ( for when he designs chiefly to tempt to atheism , he first prepares his way by debauching the conscience with vitious or negligent living . according to psal . . . that which makes men say in their hearts there is no god , is this , that they are corrupt , and have done abominable works ; and in this method was famous junius tempted to atheism . but when he chiefly intends to affright , he sets upon men , that by a watchful and strict conversation cut off from him that advantage ) yet he doth so manage himself , that he can turn his course either way , as he finds probability of success after tryal ; for he presseth on upon men most , where he finds them most to yeild , so that those who were but at first affrighted , may at last be solemnly perswaded and urged to believe the suggestion to be true , if they give him any incouragement for such a procedure . . contemplative heads and great searchers are usually most troubled in this manner , partly because they see more difficulties than other men , and are more sensible of humane inability to resolve them , and partly because god ( who will not suffer his children to be tempted above what they are able ) doth not permit satan to molest the weaker sort of christians with such dangerous assaults . . persons of eminent and singular holiness may be ( and often are ) troubled with atheistical thoughts , and have sad conflicts about them , satan labouring ( where he cannot prevail for a positive entertainment of atheism ) at least to disquiet their minds by haunting them with his injections , if not to weaken their assent to these fundamental truths , in which he sometimes so prevails , that good men have publickly professed , that they have found it an harder matter to believe that there is a god , than most do imagine . . satan lies at the catch in this design , and usually takes men at the advantage , suddenly setting upon them , either in the height of their meditations and enquiries into fundamental truths , ( for when they soar aloft , and puzzle themselves with a difficulty , then is he at hand to advise them to cut the knot which they cannot unloose ) or in the depth of their troubles , ( for when men cannot reconcile the daily afflictions and sufferings which they undergo , with the love and care of god toward his children , then 't is satans season to tell them that there is no supream disposer of things ) ; in both these cases the devil leaps upon them unawares ( like a robber out of a thicket ) who if he do not wound them by the dart of atheistical injection , at least he is sure to astonish them , and to confound them with amazement . for , . sometimes he pursues with wonderful violence , and will dispute with admirable subtilty , urging the inequality of providence , the seeming contradictions of scripture , the unsuitableness of ordinances to an infinite wisdom and goodness , with many more arguments of like kind ; and this with such unexpected acuteness , and seeming demonstration , that the most holy hearts and wisest heads shall not readily know what to answer , but shall be forced to betake themselves to their knees , and to beg of god that he would rebuke satan , and uphold them that their faith fail not : nay , he doth not only dispute , but by urging , and ( with unspeakable earnestness ) threaping the conclusion upon men , doth almost force them to a perswasion , so that they are almost carried off their feet whether they will or no. which was the very case of david ( when the devil pursued him with atheistical thoughts on the occasion of the prosperity of wicked men , and his daily troubles , ) psal . . . my feet were almost gone , my steps had well-nigh slipt . . yet for all this , he sometimes lays aside his sophistical subtilty , and betakes himself to an impudent importunity ; for sometimes he insists only on one argument , not changing that which he first took up , nor strengthening his suggestion with variety of arguments , but by frequent repetition of the same reason , persists to urge his injected atheism . this gives no discovery of any deep reach if he designed to perswade , ( for 't is scarce rational to imagine , that serious men , who by many arguments are fully perswaded there is a god , should readily lose their hold upon the appearance of one objection , ) but it shews that he purposeth only to molest . and this appears more evidently , when he contents himself with weak and trivial arguments , which the afflicted party can answer fully , and yet cannot for all that quit themselves of the trouble : for instance , 't is not very many years since a serious and pious person came to me , and complained , that he could not be at rest for atheistical thoughts that perpetually haunted him , and upon a particular enquiry into the cause and manner of his trouble , he told me the first rise of it was from his observation , that i had interpreted some scriptures otherwise than he had heard some others to have done ; but withall , he added , that he knew the reason of his perplexity was but silly , and that which he could easily answer : this being no just charge against the scripture , ( whose sense and truth might for all that be one , and uniform to it self ) but only an implication of humane weakness appearing in the different apprehensions of expositors ; yet notwithstanding , he affirmed he could not shake off the trouble , and that his thoughts were ever urged with the same thing for a long time together ; nay , such is his impudency in this kind of trouble , that those who know 't is the best way not to dispute fundamentals with satan , but with abhorrency to reject him ( after the example of christ ) with a get thee behind me satan , and accordingly do with their utmost strength reject them , yet they find that he doth not readily desist . how sad is this trouble ? how are pious persons affrighted to see the face of their thoughts made abominably ugly and deformed by these violent and unavoidable injections ? 't is not only wearisome to those that know it to be solely satans malice , but it often proves to be an astonishing surprisal : like that of a traveller , who while he passeth on his way without foresight or thought of danger , is suddenly brought to the top of a great precipice , where when he looks down to the vast deep below , his head swims , his heart pants , his knees tremble , and the very fear of the sudden danger so confounds him that he is ( through excessive dread ) ready to fall into that which he would avoid : so are these amazed at so great hazards before them . satan could not by all his art prevail with them to abandon the holy ways of god in exchange for the pleasures of sin , and now they seem to be in danger to lose all at once , and yet 't is more affrightful by far to those that charge ( though satans cunning ) all this atheism upon themselves . . another affrightful injection ; is that of blasphemous thoughts , as that god is not just , not compassionate , that scriptures and ordinances are but low and sorry things , &c. that satan doth delight to force such thoughts upon men , is evident , ( . ) from his nature . he is a blasphemous spirit , and withal so malicious , that whatsoever is in his cursed mind , he will be ready to vent upon all occasions . ( . ) from his practice : for where he can obtain the rule over mens imaginations , ( as in some distracted persons , and those that are distempered with feavers , ) he usually makes them vomit for● oaths , cursings , and blasphemies , and this he doth to some that ( while they have had the use of their reason ) have not been observed to give their tongue the liberty of swearing , or cursed speaking . ( . ) from his professed design in the case of job , concerning whom he boasted to god himself , that he would make him curse him to his face , and accordingly tempted him by his wife to curse god and die . ( . ) from the sad experience of those that have suffered under this sad affliction ; for many have complained of blasphemous thoughts , and those whom he cannot conquer , he will thus trouble . neither need we think it strange that the devil can impress blasphemies upon the imaginations of men against their wills , when we consider that he could make saul ( in his fits ) to behave himself like an inspired person , and cause him to utter things beyond , and unsutable to his disposition , ( after the rate and manner of those raptures which idolatrous priests used to be transported withal : ) this in sam. . . is called sauls prophesying , when the evil spirit from the lord vexed him ; and is the same with that which is spoken concerning baal's priests , king. . . they prophesied until the time of the offering of the evening sacrifice ; that is , they were exercised with trances and rapturous furies , in which they uttered strange sounds and speeches . how easily then may satan possess the fancies of men with blasphemies ? so that the unwilling may be troubled with them , and those that are deprived of the benefit of reason , may ( from the power of the impression upon their imagination ) vent them with a kind of unwilligness . melancholy persons do very frequently meet with this kind of trouble , satan having a great power upon their imagination , and great advantages from the darkness of that humor , to make the fear arising from such thoughts the more astonishing , and to delude them into an apprehension that they are guilty of all that passeth through their thoughts , and also to work this perplexity to more dismal effects . in these kind of men he doth play the tyrant with such injections , abusing them to such an height , as if they were his vassals and slaves , whose thoughts and tongues were in his ( and not their own ) keeping ; and so strongly doth he possess them with this perplexity sometimes , that all the counsels , reasonings , or advice of others , cannot in the least satisfie or relieve them ; yet notwithstanding i have known several under this affliction , who ( when by physick , the state of their bodies hath been altered ) have found themselves at ease immediately , the trouble gradually and insensibly ceasing of it self . others there are that have great vexation from these thoughts , and these are commonly such as by some long and grievous pain , sickness or other crosses , have their spirits fretted and imbittered ; then is satan ready to suggest , that god is cruel , or regardless of his people ; and these thoughts are the more dreadful , because fretting and murmuring spirits have a natural tendency to to think harshly of god ; so that satan in this case doth with the more boldness obtrude these suggestions upon them , finding so great a forwardness toward such imaginations , and also with greater severity he doth reflect upon them , as being in some likelihood compliant and consenting . when other persons ( not so concerned as these two sorts of men above mentioned ) are assaulted with blasphemous thoughts , the fits are less permanent , and ( because they easily discover the design , and author of them ) not highly affrightful , though still troublesome . the burthen of these injections are much like the former , very sadly afflicting . for who can easily bear the noise of satan while he shouts continually into their ears odious calumnies , and blasphemous indignities against god ? david could not hear wicked men blaspheme god , but it was as a sword in his bones , exceeding painful : the impressions of nature , ( that teach us to revere and honour god ) the power of education ( that confirms these impressions ) the perswasion of faith ( that assures us of the reality and infinite excellency of a godhead ) and the force of love ( that makes us more sensibly apprehensive of any injury , or dishonour done to him whom we love above all ) : all these do suffer by these violent incursions of satan , and the sufferer finds himself to be pained and tortured in these noble parts . how grievous must it be to a child of god , to have his ear chained to these intollerable ingrateful reproaches ? especially when we consider that the devil will in this case , utter the most dreadful blasphemies he can devise , which will still add to the affliction , ( for even those men that through habit , can well bear ordinary petty oaths , will yet startle at outragious prodigious swearing ) and therefore what ever covert and consequential blasphemies may be to some men , these impudent hideous abuses of the holy and just god , must needs sadly trouble those that are forced to hear them . and the more constant the greater trouble . who would not be weary of their lives , that must be forced to undergo this vexation still without intermission ? and yet , the devil can advance the trouble a little higher by the apparatus , or artificial dread , which he puts upon the temptation in the manner of the injection . as the roaring of the lion increaseth terrour in the beasts of the field , who without that , would tremble at his presence ; and as the thundering and lightning at the giving of the law , increased the fear of israel ; so when satan is upon this design , he shakes as it were the house , and makes a noise that the fright may be increased . . suspicious fears of being excluded out of gods eternal decree of election , is another of his affrightments . this is , when satan boldly takes upon him to determine god's secret counsel concerning any man ; peremptorily asserting , that he is none of gods elect. in which case he often doth only inject the suspicion confidently , without offer of proof ; or if he use arguments , they never amount to a proof of his assertion , ( neither is it possible they should , for these are among god's secrets , and out of satans reach ) though possibly they may prove the person to be not converted at present . so that this kind of trouble differs exceedingly , from those disquiets of temptation , which frequently men suffer about their state of regeneration . and indeed , the question should not be confounded , it being of great concern to men , when their peace is assaulted , to be able to observe the difference betwixt these two assertions , thou art not elected : and , thou art not yet regenerated . seeing the latter being granted , there yet remains a hope of the probability , or possibility of that mans conversion afterwards : ( the suspitions of non-conversion are more common , and not so dangerous ) ; nay , in unregenerate persons , the fears of their being yet in that condition ( being joyned with diligence and care to avoid the danger ) are necessary , and advantagious ; but ) the former being granted , all hopes are , together with that concession , laid off , which must needs make the affrightment intollerable . in this we may observe , . that satan for the better management of this design , doth not only inject these suspitions in the most dreadful language , ( as thou art a lost and damned wret●h , hopelesly miserable to all eternity : god hath not elected thee to life , but prepared for thee ( as a vessel of wrath ) the lake of fire and brimstone for ever , &c. ) but also he doth assert them with the highest peremptoriness imaginable , as if he had authority from god to pronounce a sentence of condemnation against a man : this must needs amaze the afflicted unspeakably . . in this he also observe his advantages : for there are some men so sadly suited to this design , that satan comes better to speed upon them , than others . usually he fixeth his eyes , . upon young persons at their first serious attendances upon , and considerations of scripture truths . their hearts are then tender , ( youth hath a natural tender-heartedness ; we find them coupled together in rehoboam's character , chron. . . when rehoboam was young , and tender-hearted ) and they are apt to receive strong impressions . when those who were formerly mindless of their spiritual concern , begin to be serious , they can no sooner fall upon a consideration of those weighty doctrines : that there are sheep and goats , some saved , and some damned ; that the blessed are few , in comparison of the many that take the broad-way to destruction , and that these were from eternity ordained unto life , and these only , &c. no sooner ( i say ) begin they to ponder these things , but satan is ready with this suspition , and what dost thou know , but thou art one of these excluded wretches ? if but few are saved , a thousand to one thou art none of them ? for why should god look upon thee more than another ? these are his first assays with young-men , beginning to be serious , in which afterward he proceeds with greater boldness , as he seeth occasion . . he also doth this to persons that are some way quickned to a devotional fear of god , and care of their souls , but withal are ignorant , and not able distinctly to apprehend , and orderly to range the doctrines of the scriptures into a due consistency with one another . their careful fears make them enquire into what god hath said concerning the everlasting state of men ; and before they can be able to digest the principles of religion , satan sets some truths edg-ways against them , which put them into great affrightment , while ( through their ignorance ) other truths ( appointed and declared for the satisfaction of the minds of those that hunger and thirst after righteousness ) cannot come in to their relief . how startling must the truths of gods election be , when they stand forth alone , and are not accompanied with the invitations of the gospel , that promise pardon and acceptance to all that will come in and submit to christ ? satan usually holds such kind of men , to the consideration of those truths , that have the most dismal aspect , and while they are stopt there , they can draw forth no other conclusions than these , that they are in hazard , and for ought they know , utterly lost . . satan hath also this plot against those that by some grievous iniquity , or long continuance in sin , have highly provoked the lord. here he useth arguments from the heinousness of their iniquity ; thou art a reprobate , because thou hast committed these great evils , these are marks of damnation , &c. which arguments , though they be of no value , and no way proving that for which they are brought , yet satan injecting suspitions , and their own consciences in the mean time justly accusing , they so sink under their fear , that they suffer satan to make what conclusion he will , and then they subscribe to it . . above all , melancholy persons give the devil the greatest advantage to raise affrightments . that distemper naturally fills men with sad thoughts , and is credulous of the worst evil that can be objected against him that hath it . of it self , it can create the blackest conceits , and saddest surmises , and then believes its own fancy . when satan strikes in with this humour , they are the more confirmed in their suspitions , and the fright is the greater , because they are as incredulous of what is good ( if it be told them ) as they are apt to believe what is evil , and to believe it , because they fear it ; though no other reason were offered : but much more when satan in a prophetick manner foretels their misery , and assures them they must never be happy . . the suspitions which the devil hath by these advantages raised up , he doth endeavour to increase , and to root them deeply in the minds of them , upon whom he hath thus begun : and indeed , by frequent inculcating the same thing with his continued peremptoriness of asserting the certainty of their non-election , he at last brings up very many to a full perswasion that it is so ; and besides other arts that he may have , or exercise in this particular , he commonly practiseth upon men , by perverting the true intendment and use of the doctrine of election . that there is such a thing as election , and that of a determinate number , are truths undeniable ; and the end of their discovery in the gospel , is the comfort and confirmation of the converted . here they may see gods unchangeable love to them , how much they stand engaged for the freeness of grace , and that the foundation of god is sure , &c. for to this purpose doth our saviour improve these doctrines , john . , , , , , . but nothing of this is spoken to discourage any man from his endeavours , neither can any man , prove that he , or any other , is excluded out of the decree of election , ( except in case of the sin against the holy ghost ) ; neither is it possible for the devil to prove any such thing against any man ; neither ought any to suppose himself not elect : but on the contrary , if he is willing to forsake sin , and desirous to be reconciled to god , he ought to apprehend a probability , that he is elected , because the proffer of christ is made to all that will recieve him . and therefore should men stop their ears against such suggestions , and not dispute that with satan , but rather hearken to the commands , exhortations , and promises of scripture , it being most certain that these secret things belong to god , deut. . . and are no mans rule to walk by , seeing revealed things only belong to us . all this the devil perverts , for he endeavours to make election the immediate object of our faith , and our rule to walk by ; as if it were necessary that every man knew gods eternal purpose concerning him , before he begin his endeavours . and as he argues some men into a perverse carelessness upon the ground of election , making them to conclude , that if they are ordained to life , they shall be saved , though they live wickedly ; if they be not , they shall be damned , though they endeavour never so much to the contrary . so he also argues some , from this doctrine , into terrible fears of damnation , because they cannot be assured aforehand , that their names are written in heaven . and these dreadful suspitions he doth labour to strengthen , by some mens unwary handling of the doctrine of non-election ; when some preachers unskilfully urge the dangerous signs of reprobation , or speak severely of god's decrees , without due caution and promise of mercy to all penitent sinners . or when some , unskilful in the methods of comforting the distressed in conscience , because they are not able to shew the afflicted their condition , or to speak a word in season to quiet their minds , and to direct them what course to take , do usually refer them to god's decree , and tell them , if god have decreed them to salvation , they shall be saved . satan doth industriously hold them there , by this means he leads them from the promises and their duty , and keeps them musing and poring upon election , till they are bewildred , and cannot find the way out . thus have several continued under their affrightments for many years . . we may observe , that when satan hath brought them into this snare , he doth tyrannically domineer over them . he doth deride them under their trouble , and mock at them when their fear comes upon them . and because now the very thought , or hearing of election is as a daggar to the heart , and a dreadful sound in their ears , he delights to repeat it to them ; for the very naming of the word , becomes as dreadful , as the sentence of condemnation to a malefactor , being always accompanied with this reflection ; oh how miserable am i , that have no part nor portion in it ! besides , he doth busie their minds with imaginary representations of hell , and sets before them as in a scheme , the day of judgment , the terrours of the damned , the sentence against the goats on the left-hand , the intollerable pains of everlasting burnings , and ( that which is the misery of all these miseries ) the eternity of all . thus he forceth their meditations , but still with application to themselves ; neither doth he suffer them to rest in the night , but they are terrified with sad dreams , and the visions of the night do disquiet them . . how grievous this affrightment is , i should next observe , but that is partly expressed in the aforegoing particulars , and may yet more fully appear by a consideration of these things . . that a man hath nothing dearer to him than his soul : alas , that cannot be counterballanced by the gaining of the whole world , and to have no hope or expectancy of its salvation , must needs be terribly affrightful . . these suspitions of non-election prevailing , all promises and comforts are urged in vain , and they commonly return them back again to those that offered them , with this reply : they are true , and useful to those unto whom they appertain , but they belong not unto me . nay , all means are rejected as useless . if such be advised to pray , or read , they will in their fit of affrightment refuse all ; upon this reason , that they are not elected . and then to what purpose ( say they ) is prayer , or any endeavours ? for who can alter his decree ? and indeed , if their affrightments continued at an height without intermission , they would never do any thing ; but this is their help , that some secret under-ground hopes which they espy not , do revive at least sometimes , and put them upon endeavours , which ( through gods blessing ) become means of better information . . though satans injections of non-election be altogether unproveable , and withal so terrifying , that it might be supposed men should not be forward in their belief of so great an unhappiness : yet can he prevail so far , that the persons above named ( especially the melancholy ) are made to believe him , and this chiefly by possessing their imaginations , with his frequent confident affirmations . wee see it is a common practice to teach birds musical notes and sounds , which is only by constant repetition , till a strong impression is made upon their fancy : and thus may one man impose upon the imagination of another with his songs , or sayings : for what we hear often , we cannot forbear to repeat in our thoughts , being strongly fixed upon our fancy . no wonder then , if satan by often repeating , thou art not elected , thou art damned , &c. do form so strong an impression upon the imagination , that poor amazed creatures learn to say after him , and then take the ecchoes of their fancy , to be the voice of conscience condemning them . now then , if the unhappiness ( suspected ) be the greatest beyond all comparison , if these suspitions entertained cut off all succours of comfort that may arise from the promises of god , and the endeavours of man , if satan can prevail with men to entertain them with any perswasion ( as we see he can ) how dreadfully will these perswasions recoil upon a man ? and thus will his thoughts run , i am perswaded i am not elected ; and if not elected , then comforts and prayers are all in vain ; and if these be in vain , there is no possibility of salvation , nor the least hope of a who knows , or a peradventure ; and if that , oh unspeakably miserable ? under these astonishing thoughts doth satan exercise their hearts by suspitions of non-election . but . sometimes he takes another course to affright men , and that is by injecting motions of some abominable sin , or evil into their minds , to the commission whereof he seems strongly to sollicite ; yet not with any full intention , or expectation of prevalency , but with a purpose to molest and disquiet . and for that end , he commonly chuseth such sins as are most vile in their own nature , and most opposite to the dispositions of men : thus he injects thoughts of uncleanness to a chast person ; thoughts of injustice and wrong to a just man ; thoughts of revenge and cruelty to a week man ; thoughts of rejoycing in the loss and misery of others to the merciful man. or else he injects motions to such sins , wherein formerly men have been overtaken , but have been made bitter by deep repentance ; the very thoughts whereof are now become most loathsome . and sometimes he pursues men with thoughts of self-murther , even while there is nothing of discontent or trouble in their minds , to second such a temptation . by this manner of proceeding , he creates great affrightments to the hearts of men . for . these are strange surprisals ; and persons under this kind of trouble , cannot but be amazed to find such thoughts within them , which are most contrary to their dispositions , or their most serious resolves . the chast person tempted to uncleanness , or the just man to revenge ; the humble person urged to the same sin that cost him so dear , &c. they wonder at their own hearts , and while they mistake these temptations , by judging them to be the issues of their own inclination , with astonishment they cry out , oh i had thought that i had mortified these lusts , but what a strange heart have i ? i see sin is a strong in me as ever ? and i have cause to fear my self , &c. . and this is yet a greater trouble , because usually satan takes them at some advantage of an offered occasion , or opportunity , then he gives them a sudden push , and with importunity urgeth them to take the time ; this often affrights them into trembling , and their fears do so weaken their purposes , that their hazards are the greater , in that they are astonished into an inactivity . so that in this case , the men of might do not readily find their hands . . neither are these motions sudden and transient glances , which perish as soon as they are born , ( though it be a very frequent thing with satan to cast in motions into the heart for trial sake , without further prosecution ) but he ( in this case ) pursues with frequent repetitions , following hard after them , to the increase of the affrightment . so that for a long time together men may be afflicted with these messengers of satan to buffet them ; and though they may pray earnestly against them that they may be removed , yet they find the motions continue upon them . which must needs be an hateful annoyance to an upright heart , that doth know it to be only satans design to affright , much more must it afflict those that do not perceive the contriver and end of such motions , but judg them to be the natural workings of their own evil heart . . satan can also affright men by immediate impressions of fear upon their minds . he can do much with the imagination , especially when persons are distempered with melancholy ; for such are naturally fearful , and any impressions upon them have the deepest , most piercing operation . they are always framing to themselves dismal things , and abound with black and dark conceits ; surmising still the worst , and always incredulous of what is good . hence it is that sometimes men are seized upon by fearfulness and trembling , when yet they cannot give any tollerable account of a cause , or reason , why it should be so with them . and others are excessively astonished with the shadows of their own thoughts , upon the meanest pretences imaginable . that this is the work of satan , doth appear by unquestionable evidence . this was that evil spirit which god sent between abimelech , and the men of sechem , judg. . . god permitted satan ( for the punishment of them both ) to raise fears and jealousies in the heart of abimelech , against the men of sechem , and in the hearts of the men of sechem against abimelech . they were mutually afraid of one another , and these fears wrought so far , that they were ( for the prevention of a supposed danger ) engaged in treacherous conspiracies , to the real ruine of them both . the evil spirit that vexed saul , sam. . . was nothing else but sudden and vehement fits of terrour , and inward fear which the devil raised by the working up of his melancholy . for we may observe these fits were allayed by musick ; and also we might see by his disposition out of his fits , and by his carriage in them , that inward fears were his tormentors : for sam. . . 't is noted , that saul eyed david , that is , his jealous fears began to work concerning david , of whom 't is said expresly , ver . . that he was afraid because the lord was with him ; and when the evil spirit came upon him , his heart was exercised with these fears , and accordingly he behaved himself when he cast the javelin at david with a purpose to slay him . upon any occasion , of trouble especially , the devil was at hand to heighten his affrightment , insomuch that when the supposed samuel told him of his death , sam. . . he was afraid to such an height , that he fell straightway all along on the earth and there was no strength in him . neither must we suppose that satan in this kind of working , is confined only to wicked men : for there is nothing in this manner of affrightment , which is inconsistent with the condition of a child of god , especially when god gives him up to tryal , or correction . nay , many of gods servants suffer under satans hand in this very manner . let us consider the troubles of job , and we shall find that though satan endeavoured to destroy his peace by discomposure of spirit , by questioning his integrity , by frightful injections of blasphemous thoughts , yet all these he vanquished with an undaunted courage , the blasphemy he rejected with abhorrency , his integrity he resolved he would not deny so long as he lived , his losses he digested easily with a sober composed mind , blessed god that gives and takes at pleasure , and yet he complains of his fears , and his frequent surprisals thereby , insomuch that his friends take notice that most of his trouble arose from thence ; job . . a sudden fear troubleth thee , and he himself confesseth as much , job . . let not his fear terrify me , — but it is not so with me . so that it appears that job's inward distress , was mostly from strong impressions of affrighting fears . these fears impressed upon the mind , must needs be an unexpressible trouble , there is nothing that doth more loosen the sinews and joynts of the soul , to the weakening and utter enfeebling of it in all its endeavours , than fears ; it scatters the strength in a moment . and besides the present burthen , which will bow down the backs of the strongest , these fears have a special kind of envious magnanimity in them : for . they come by fits , and have times of more fierce and cruel assaults , yet in their intervals they leave the heart in a trembling fainting posture , ( for the devil gives not over the present sit , till he hath rent them sore , and left them ( as he did the mans son in mark . . ) as one dead ) : so that 't is no more to be reckoned compassion , and gentleness in satan toward the afflicted that their fits are not constant , than it can be accounted tenderness or kindness in a tyrant , who when he hath racked or tormented a man as much as strength will bear without killing out of hand , gives over for a time , that the party might be reserved for new torments . . these fits usually return at such times as the party afflicted seems to promise himself some little ease , being designed to give the greater disappointment , in intercepting his expected comforts . sleep and meat are the two great refreshments of the distressed , these times satan watcheth for his new onsets . job found it so in both cases , his meal-times were times of trouble ; job . . my sighing cometh ( that is the fits of sighing return ) before i eat , and my roarings are poured out like the waters ; and his sleeping times were no better , job . . when i say my bed shall comfort me , my couch shall ease my complaint : then thou scarest me with dreams , and terrifiest me through visions , so that my soul chuseth strangling and death , rather than life . — . these fears do make them feel the weight , not only of real present evils , but of all others which the imagination can represent to them . so that the sight or hearing of any sad thing , afflicts them with surmises , that this will be their case . hence are they full of misgiving thoughts ; sometimes they fear that they shall at last fall off from god , into some scandalous sin , to the dishonour of god and religion , as that they shall be apostates , and turn openly prophane , some times they fear they shall meet with some signal devouring judgment , by which they shall one day perish ; as david said in the like case , i shall one day perish by the hand of saul : thus are they crucified betwixt their present burthen , and future expectations of evil . . the last ( and indeed the meanest ) engine for the working of affrightment , is scrupulosity of conscience . satan vexeth the conscience and distracteth the mind , by raising up needless , groundless fears concerning a mans practice . where the ignorance of men , or their timerous dispositions do encourage satan to this enterprize , there he multiplies scruples upon them , so that though they assent to the doing of any thing as good or lawful , yet are they constantly affrighted from it , by a suspitious fear that it may be otherwise . this kind of trouble takes in almost all kind of actions , it extends to the way of a mans calling , the way of his management of it , the rates he takes , and the prices he gives for his commodities ; our every natural actions of sleeping , eating , drinking , company , recreation , are not unconcerned . in all which the devil affrights the timerous conscience that ( it may be ) he hath offended : if he buys or sells , he is disquieted with [ a may be ] that he hath sold too dear , or bought too cheap ; if he eats or sleeps , he fears he hath been excessive , a sluggard or a glutton : thus are some men molested in every thing they do . neither is this kind of affrightment to be despised : for though often 't is a groundless fear , and so appears to be to discerning christians ; yet those that are under this molestation think it bad enough : though it be not as a rack that afflicts with violent pains , yet 't is as those kinds of punishments which at first are nothing , but by continuance do tire men out with little-ease , and so at last become intollerable . besides this is a multiplying trouble ; for one scruple begets another , and by continuance of scrupling , the conscience grows so weak and unsteady , that every thing is scrupled , and the man brought to a continual affrightment of doing wrong in every action . neither can all men make use of the remedy that is prescribed for the cure of this distemper , which is , that when such scruples cannot be removed by reason , then either men should forbear the thinking upon such things from whence scruples are apt to arise , or they should break them down by violence , and go over the belly of their scruple to the performance of their action . i deny not but that something may be done and endeavoured this way ; but any may see that 't is not easy for every one to do either of these : so that this is also a troublesome evil , from which 't is not easy to be discharged . chap. viii . of satan's third way to hinder peace by spiritual sadness . wherein , . of the degrees of spiritual sadness . . of the frequency of this trouble , evidenced several ways . of the difference 'twixt god and satan in wounding the conscience . . of the solemn occasions of this trouble . . the engines by which satan works spiritual sadness . . his sophistry . his topicks enumerated and explained . . scriptures perverted . . false notions . . misrepresentations of god. . sins ; how he aggravates them . . lessening their graces : how he doth that . . his second engine , fear ; how he forwards his design that way . besides the troubles already mentioned under the heads of discomposures of spirit , and affrightments , there is a third kind of trouble which satan gives to the children of god , and this may for distinction sake , be called spiritual sadness . these spiritual sadnesses are troubles raised in the mind , relating to the conscience , and spiritual state or condition of men. they differ exceedingly from the two former sorts of trouble : for , . these troubles wholly concern the conscience in point of regeneration , and men's suitableness thereunto ; whereas simple discomposures of spirit firstly relate to outward things . . in these the conscience is immediately concerned , but in other troubles , the conscience is either wholly untouched , or wounded only secondarily , by continuance and progress of the discomposure of the spirit . . in these troubles , conscience is the great instrument by which the devil works , whereas in the trouble of affrightments the devil acted alone , the heart being in the mean time , uncomplyant and resisting . for the opening of this trouble , i shall explain , the several degrees thereof . 't is a trouble of conscience unduly aggravated by satan , wherein he confines himself to the operations of conscience . but then , as he suggests the troubles of men by the voice of conscience , so he doth all he can to make it irregular in its actings , and excessive in that irregularity . so that in this case , the conscience is evil , and imploys it self in that mistake , to enquire into mens regeneracy or holiness , always being either a neuter , or an adversary , and the devil helps this forward all he can . the apostle in heb. . . makes mention of an evil conscience , and that chiefly as it doth occasion fear , hindering our comfortable access to god. this the conscience doth when it doth not execute its office aright , either in not excusing when it ought , or in accusing when it should not ; and these false accusations cause different sorts of troubles according to the variety of the matter for which it doth condemn . hence is it that there are three degrees of trouble of conscience , below the trouble of dispair : . the lowest degree is when a regenerate person doth not positively determine the case of his soul , whether he be regenerate or not , but is only kept in suspence betwixt hope that he is , and fear that he is not , the conscience in the mean time forbearing to witness for him , though it have just cause to excuse him : this we may call a doubting or questioning conscience ; and though it comes far short of these distresses in which some men are plunged upon the account of their souls , yet is it a trouble , for their peace is hereby hindred , and their desires of satisfaction frustrated , which in matters of so great concern ( as are these of everlasting life , and everlasting misery ) must be very disquieting . when the affections are earnest , their satisfaction cannot be delayed without trouble ; for hope deferred makes the heart sick , prov. . . not only doth it faint under its doubts , but is by that means so weak in its purposes that it is easily drawn to admit of greater inconveniencies , which may lay the foundation of more perplexing disturbances . that the conscience may be in such a distemper , that it will not witness for a man , when yet it cannot witness against him , is the observation of those that have treated of the nature of conscience : sometimes it will not make application of god's promises , though it will believe , that he that forsakes sin is regenerate , that he that truly repents shall be pardoned , yet it will not affirm for a man , that he forsakes sin or repents , though he really do so ; or if it cannot deny that , yet it will sometimes refuse to make that conclusion which one would think would follow of it self , by natural consequence , and so refuseth to judge the person regenerate or pardoned , though it cannot deny but that he forsakes sin and repents . the greatness of the blessing , the remainders of unbelief , the deep sense of unworthiness , with other considerations , do keep off the heart from making ( as i may say ) so bold with the promises ; but all this while the devil is doing his utmost to aggravate these considerations , afrighting the conscience from that just absolution which it ought to give . . another degree of trouble arising from an evil conscience , is when the condition of a regenerate person is determined by conscience ( but falsly ) to be very bad . i must here ( as some others have done ) for want of better terms distinguish betwixt the state of regeneracy , and a mans condition in that state , though the words [ state and condition ] are used promiscuously the one for another . a man may be in a regenerate state , and yet his condition in that state may be very bad and blame-worthy , as not walking worthy of so holy a calling ; as a person may be a man , and yet unhealthy or languishing . thus many of the asian churches were true churches , and yet in a bad condition ; some lukewarm ; some had a name to live , and yet were comparatively dead , because their works were not full or perfect before god ; and others had left their first love . to this purpose is that of the apostle , cor. . . know ye not your own selves , how that jesus christ is in you , except ye be reproabates ? where the word reprobate is not to be taken in the strict severe sense for one not elected , but for one whose conversation is not so sound and approved as it should be : for this relates not to their being in christ , but to their assurance of being in that state , which the apostle affirms they might know , except the fault lay in their negligent careless conversation . this kind of trouble then is of this nature : the conscience doth not accuse a man to be vnregenerate , yet it condemns him for a carriage unsuitable to the gospel ; and this sometimes when his actions are not absolutely evil , but partly good , partly bad : when the conscience condemns the actions as altogether sinful , because of some mixture of infirmities , in which case we should imitate the apostle , in rom. . who when by reason of the remainders of sin in him , he could not do the good he would , that is in such a manner and degree as he desired , nor avoid the evil which he would so clearly and fully as he wished , some imperfections in his best endeavours still cleaving to him : yet his conscience took a right course , he was humbled for his imperfections , but withal acquits himself in point of integrity , his conscience testified , ver . . that he consented to the law as good , and ver . . that he delighted in the law of god after the inward man. but in this case of spiritual trouble , the conscience takes all in the worst sence , it only fixeth upon the imperfections , and makes them to serve for proofs against the sincerity . thus if a man in praying be troubled with wandering thoughts , then a distempered conscience condemns that prayer as a sinful prophanation of the name of god : if the great concern of god's glory run along in such a way , as is also advantagious to the person in outward things , then will such a conscience condemn the man for self-seeking , though his main design were truly the honour of god. in all actions where there is infirmity appearing with the most serious endeavours , or where god's glory and man's good are twisted together , the disordered conscience will be apt to take part with satan , accusing and condemning the action . yea very often when the actions are very good , no way justly reprovable , the conscience shall condemn : if he have had peace , he shall be judged for security ; if he have faith in god's promises , it will call it presumption ; if he have a zeal for god , it will be misinterpreted for carnal rigour ; if he have joy , it shall be misjudged to be natural chearfulness , or delusion ; in a word , all his graces shall be esteemed no better than moral vertues . at this rate are the children of god put to great trouble , losing ( as i may say ) the things they have wrought , sadly bemoaning their hardness of heart , or want of faith and love , when in their carriage and complainings , they give very high proofs of all . in this also satan is busy to nourish the conscience in its jealousies , and doth suggest many objections to confirm it in its distemper . the conscience is not always of a peevish or perverse humour ; for sometimes it will smite a man for a miscarriage ( as it did to david when he cut off the lap of saul's garment ) and yet not break his peace : which is a sufficient evidence that it is put ( in this case ) far out of order ; which advantage satan works upon to disquiet the heart , to make men unthankful for the mercies they have received , and to incapacitate them for more . this for distinction sake , we may call the trouble of a grieved or dejected conscience , according to that of psal . . , . why art thou cast down , o my soul ? and why art thou disquieted within me ? though such men are under god's favour , yet they misdeem it , and think god is angry with them , their heart pants , their soul thirsts , their tears are their meat , they are ready to say unto god , my rock , why hast thou forsaken me ? and though they have some hopes for the future , that god will command his loving kindness , and that they shall yet praise him ; yet their present apprehension of their spiritual wants and weaknesses , and of the displeasure of god , which they suppose they are under , makes them go mourning all the day . . the third degree of trouble of conscience is when the conscience peremptorily denies the state of regeneration . hereby a man that is really regenerate , is concluded to be yet in the gall of bitterness , and bond of iniquity ; his former hopes are taxed for self-delusion , and his present state to be a state of nature . this trouble is far greater than the two former ; because the party is judged to be in greater hazard , and by many degrees more remote from hope . 't is the frequent and sad thought of such , that if death should in that estate cut off their days , oh! then they were for ever miserable . the fears and disquiets of the heart on this account , are very grievous , but yet they admit of degrees , according to the ignorance of the party , the distemper of the conscience , the strength of the objections , or severity of the prosecution , in regard the conscience is now sadly out of order . we may call this degree of grief ( for distinction ) a wounded spirit ; which how hard it is to be born solomon tells us , prov. . . by comparing it with all other kind of troubles , which the spirit of a man can make some shift to bear , making this heavier than all , and above ordinary strength . some make enquiry what may be the difference betwixt a wounded spirit , in the regenerate and the reprobate ? to which it may be answered , . that in the parties apprehension there is no difference at all : both of them may be compassed about with the sorrows of death , and suppose themselves to be in the belly of hell. . neither is there any difference in the degree of the trouble , a child of god may be handled with as much seeming severity , as he whom god intends for a future tophet . . neither is there any such remarkable difference in the working of the spirits of the one and other , that they themselves at present , or others that are by-standers , can easily observe . yet a formal difference there is , for grace being in the heart of the one , will in some breathing or pulse discover its life . and though sometimes it acts so low , or confusedly , that god only can distinguish ; yet often those that are experienced observes will discover some real breathings after god , and true loathing of sin , and other traces of faith and love , that are not so discernible to the parties themselves . . but in god's design the difference is very great : the wicked lye under his lash as malefactors , but the regenerate are as patients under cure , or children under discipline . . and accordingly the issue doth determine , that gods intention in wounding their spirits were not alike to both ; the one at last , coming out of the furnace as gold , the other still remaining as reprobate silver , or being consumed as dross . thus have ye seen the nature and degree of spiritual sadness . . for the further explanation whereof i shall next shew you that this is an usual trouble to the children of god. which , . i might evidence from several instances of those that have suffered much under it : as david , whose complaints in this case are very frequent ; and heman , who left a memorial of his griefs in psal . . jonah also in the belly of the whale , had a sharp fit of it , when he concluded that he was cast out of gods sight , and his soul fainted within him , jon. . . . neither did hezekiah altogether escape it , for though his disquiet began upon another ground , it run him into spiritual trouble at last . but besides these , innumerable instances occur . one shall scarce converse with any society of christians , but he shall meet with some , who with sad complaints shall bemoan the burthen of their hearts , and the troubles of their conscience . . the provisions which god hath made in his word for such , is an evidence that such distempers are frequent . he that in a city shall observe the shops of the apothecaries , and there take notice of the great variety of medicines , pots and glasses full of mixtures , confection and cordials : may from thence rationally conclude , that 't is a frequent thing for men to be sick , though he should not converse with any sick person for his information . thus may we be satisfied from the declarations , directions , and consolations of scripture , that 't is a common case for the children of god to stand in need of spiritual physitians , and spiritual remedies to help them , when they are wounded and fainting . solomon's exclamination , a wounded spirit who can bare ? shews that the spirit is sometimes wounded . the prophets direction , he that walks in darkness and sees no light , let him trust in the lord , clearly implies that some there are that walk in darkness . god's creating the fruit of the lips , peace , peace ; his promises of restoring comforts to mourners ; his commands to others to comfort them ; do all inform us , that 't is a common things for his children to be under such sadnesses of spirit , that all this is necessary for their relief . . the reasons of this trouble , do also assure us of the frequency of it : for of them we may say ( as christ speaks of the poor ) we have them always with us ; so that the grounds of spiritual sadness considered , 't is no wonder to find many men complaining under this distemper . the reasons are , . the malice of satan , who hath no greater revenge against a child of god , when translated from the power of darkness to the kingdom of christ , than to hinder him of the peace and comfort of that condition . . the many advantages which satan hath against us . for the effecting of this , we cannot imagine that one so malicious as he is , will suffer his malice to sleep , when so many fair opportunities of putting it in practice do offer themselves . for . the questions to be determined for setling the peace of the soul , are very intricate , and often of greater difficulty than doctrinal controversies . how hard is it to conclude , what is the minimum quod sic ; the lowest degrees of true grace ? or the maximum quod sic ; the highest degree of sin , consistant with true grace ? to distinguish betwixt a child of god at the lowest , and an hypocrite , or temporary believer at the highest , is difficult . in mixt actions , to be able to shew how the soul doth manage its respect to god , when the man hath also a respect to himself , especially when it is under any confusion , is not easie . and in th●se actions where the difference from others of like kind , lies only in the grounds and motives of the undertaking , or where the prevailing degree must distinguish the act , in reference to different objects that are subordinate to one another ( as our loving god above the world , or our selves , our fearin● god above men , &c. ) 't is not every one that can give a satisfactory determination . . as the intricacies of the doubts to be resolved , give the devil an advantage to puzzle us ; so is the advantage heightned exceedingly by the great injudiciousness , and unskilfulness of the greatest part of christians . these questions are in their notion difficult , more difficult in their application to particular persons , ( where the ablest christian may easily be non-plust ) but most difficult to the weak christians : these satan can baffle with every poor objection , and impose what he will upon them . . especially having the advantage of the working guilt of conscience , which he can readily stir up , to present to a mans remembrance all his failings and miscarriages , of what nature soever . and when guilt rageth in an unskilful heart , it must needs create great disquiet . . but most of all when our natural fears are awakened : as when a man hath been under any great conviction , though he be cured of his trouble , yet it usually leaves a weakness in the part , ( as bru●ses and maims do in any member of the body ) which at the change of weather , or other accidental hurt , will renew their old trouble ; and then , when fresh guilt begins to press hard upon the conscience , not only do the broken bones ake , by the reviving of former fears : but the impressions of his old suspitions , bad conceit of himself , and jealousies of the deceitfulness of his heart , which had then fixed themselves by a deep rooting , do now make him most fearful of entertaining any good thought of himself . so that if any consideration tending to his support be offered , he dare not come near it , suspecting his greatest danger to lie on that hand . these advantages considered , we should not think it strange that any child of god is driven to spiritual sadness ( as some do ) but may rather wonder that this is not the common condition of all christians . . another reason that must be assigned for these troubles , is divine dispensation ; such are his children , some so careless , others proud , others stubborn , many presumptuous , that god is forced to correct them by this piece of discipline , and to cure them by casting them into a feaver . others of his children he thus exerciseth for other ends , sometimes to take occasion there-from , of making larger discoveries of his love ; sometimes thereby preventing them from falling under some grievous miscarriage , or for the tryal and exercises of their graces . we may observe accordingly , that there are three sorts of men that usually have exercises of this kind . . those who at their conversion , are either ignorant , melancholy , or were grosly scandalous , are usually brought through with great fear and sadness . and this is so observable , that ( by the mistake of men ) it is made a general rule , that none are converted , but they are under great and frightful apprehensions of wrath , and dismal terrors . this indeed is true of some , but these ordinarily are the scandalous , melancholy , and ignorant sort , ( though sometimes god may deal so with others , for who can limit him ? ) yet are there many , whose education hath been good , and their instruction aforehand great , whose conversion is so gradual and insensible , that they are strangers to these troubles of conscience ; and profess that if these heights of fear be necessary to conversion , they must be at a loss , neither can they give an account of the time of their conversion as others may . . those whose conversion was easie , when after their conversion they miscarry by any great iniquity , they meet with as great a measure of terrour and fear ( and some think far greater ) as those whose new birth was more difficult . david's greatest troubles of soul came upon him after he began to appear more publick in the world ; for then he met with many temptations , and great occasions for god's exercising his discipline over him . i believe , when he kept his fathers sheep , his songs had more of praises , and less of complainings than afterward . it is the opinion of some , that god's dealing in this kind of dispensation , even when miscarriage is not the cause , is more sharp usually to those , whose conversion hath been most easie . . there is another sort of men , to whom god vouchsafes , but seldom and short fits of spiritual joy , as breathing times , betwixt sharp fits of soul-trouble , for necessary refreshment and recovery of strength ; but the constant course which god holds with them , is to exercise them under fears while he hides his face from them , and suffers satan to vex them , by urging his objections against their holiness and integrity . heman was one of this rank , and the great instance which god hath given in his word , for the support of others that may be in the same case . for he testifies psal . . that he suffered the terrours of god almost to destraction , and this from his youth up . 't is not fit for us too narrowly to question , why god doth thus to his children , seeing his judgments are unsearchable , and his ways past finding out ; but we may be sute , that god sees this dealing to be most fit for those that are exercised therewith ; it may be , to keep pride from them , or to prevent them from falling into some greater inconvenience or sin : unto which , he takes notice of a more than ordinary proneness in their disposition , or for the benefit of others who may thereby take notice , what an evil and bitter thing it is to sin against god , and what a malicious adversary they have to deal with . whoso shall consider these reasons of spiritual sadness , must needs confess , that ( seeing the advantages which men give to a malicious devil to vex their consciences are so many and great , and the weakness of gods children so hazardous , for the prevention whereof , a wise careful father will necessarily be engaged to exercise his discipline ) it cannot be expected , but that spiritual troubles should be very frequent among the servants of god. here it is requisite that i give satisfaction to this quaery . seeing that god doth sometime wound the consciences of his children , and that satan also wounds them , what are the differences betwixt god and satan , in inflicting these wounds ? answ . for the right understanding of this question , i shall propound two things : . that it is a truth , that god doth sometimes wound the consciences of his children ; and this , . before conversion : but in order to it , as preparatory to that change , men are then in their sins , walking in the vanity of their minds . to translate them from this estate , he awakens the conscience , shews them their iniquities , and the danger of them , that at present they are in their blood , children of wrath , as well as others , and that without christ they are miserable ; the effect of this must needs be serious consideration , deep thoughts of heart , with some trouble , only as to the measure and degree there is great difference : god doth not in the particular application of these things to the conscience , tie up himself exactly to the same manner and measure of proceeding , though he keep still to his general method . hence is it , that some ( in regard of gods gentle leasurely dealing , and the frequent interposure of incouragements ) are ( if compared with the case of others ) said to be allured , and drawn with cords of love : but others have a remarkable measure of trouble , sharp fits of fear and anguish ; and those most commonly are such , whose conversion is more quick , and the change visible from one extream to another , ( as paul , when converted in the midst of his persecuting rage ) or those whose ignorance , or melancholy , makes their hopes and comforts inaccessible for the present . these troubles god owns to be the work of his spirit : the same spirit which is a spirit of adoption to the converted , is a spirit of bondage to these , rom. . . and accordingly we find , it was so to the converts , in acts . who being pricked in their hearts by peter's sermon , cried out , men and brethren , what shall we do ? the like did the jaylor . and the promise which god makes of calling the jews , zach. . . doth express god's purpose of dealing with them in this very method ; they shall look upon him whom they have pierced , and shall mourn for him as one that mourneth for his only son , and shall be in bitterness for him , — in that day shall be a great mourning . . god also sometimes wounds the conscience of his children after conversion , and this he doth to convince and humble them for some miscarriage , which they become guilty of . as when they grow secure , carnally confident of the continuance of their peace , when they are carelesly negligent of duty , and the exercises of their graces , when they fall into gross and scandalous sins , or wilfully desert the ways of truth ; and in many more cases of like kind . when his children make themselves thus obnoxious to divine displeasure , then god hides his face from them , takes away his spirit , signifies his anger to their consciences , threatens them with the danger of that condition ; from whence follows grief and fear in the hearts of his people . in this manner god expressed his displeasure to david , as his complaints in psal . . do testifie : make me to hear joy and gladness , that the bones which thou hast broken may rejoyce , hide thy face from my sins . — cast me not away from thy presence , and take not thy holy spirit from me . restore unto me the joy of thy salvation , &c. . notwithstanding all this , there is a great difference betwixt god and satan in this matter , which mainly appears in two things . . god doth limit himself in all the trouble which he gives his children , to his great end of doing them good , and healing them , and consequently stints himself in the measure and manner of his work to such a proportion , as his wisdom sees will exactly suit with his end. so that his anger is not like the brawlings of malicious persons that know no bounds ; he will not always chide ; his debates are in measure , and this , lest the spirit should fail before him , isa . . . so that when he wounds the conscience before conversion , 't is but to bring them to christ , and to prevent their taking such courses , as might through delusion , make them take up their stand short of him . so much of mourning and fear as is requisite for the true effecting of this , he appoints for them , and no more . when he wounds after conversion , 't is but to let them feel that it is an evil and bitter thing to sin against him , that their godly sorrow may work repentance suitable to the offence ; and that they may be sufficiently cautioned for the time to come , to sin no more , lest a worse thing befal them . he that afflicts not willingly , will put no more grief upon them , than is necessary to bring them to this . but satan when he is admitted ( and god doth ofter permit him in subservience to his design ) to wound the conscience , he proceeds according to the boundless fury of his malice , and plainly manifests that his desire is to destroy , and to tread them down , that they may never rise again : this though he cannot effect , ( for god will not suffer him to proceed further , than the bringing about his holy and gracious purpose ) yet it hinders not , but that still his envious thoughts boil up in his breast , and he acts according to his own inclination . for it is with satan , as 't is with wicked men ; if god imploy them for the chastisement of his children , they consider not who sets them on work , nor what measures probably god would have them observe ; but they propose to themselves more work than ever god cut out for them . as assyria , when imployed against jerusalem , isa . . . had designs more large and cruel than was in gods commission . god had stinted him in his holy purpose ; yet the assyrian meant not so , neither did his heart think so , but it was in his heart to destroy and cut off nations not a few . so that when god is a little displeased ( as he speaks , zach. . . ) they do all that lies in them , to help forward the affliction . thus doth the devil endeavour to make all things worse to god's children , than ever god intended . here is one difference betwixt god and satan , in the wounding of consciences . but , . they are yet further differenced , in that all that god doth in this work , is still according to truth . for if he signifie to the unconverted that they are in a state of nature , liable to the damnation of hell , unless they accept of christ for salvation upon his terms ; this is no more than what is true , god doth not misrepresent their case to them at that time . again , if he express his displeasure to any of his converted children , that have grieved his spirit by their follies , by setting before them the threatnings of his word , or the examples of his wrath ; he doth but truly tell them that he is angry with them , and that de jure , according to the rigour of the law , and the demerit of their offence , he might justly cast them off : but he doth not positively say , that de eventu , it shall infallibly be so with them . but satan in both these cases , goes a great way further . he plainly affirms to those that are in the way to conversion , that god will not pardon their iniquities , that there is no hope for them , that christ will not accept them ; that he never intended the benefit of his sufferings for them . and when the converted do provoke god , he sticks not to say , the breach cannot be healed , and that they are not yet converted . all which are most false assertions . and though god can make use of satans malice , when he abuseth his children with his falshoods to their great fear , to carry on his own ends by it , and to give a greater impression to what he truly witnesseth against them : yet is not god the proper author of satans lying , for he doth it of his own wicked inclination . the effect of these desperate false conclusions ( which is the putting his children into a fear , in order to his end ) may be ascribed to god ; but the falshood of these conclusions are formally satan's work , and not god's . for he makes use of so much of satan's wrath as may be to his praise , and the remainder of his wrath he doth restrain . i have discovered the nature and degrees of these spiritual troubles , and that 't is a common thing for the children of god to fall under them . for the further opening of them , i shall next discover . . the usual solemn occasions , that do as it were invite satan , to give his onset against god's children , and they are principally these six . . the time of conversion : he delights to set on them when they are in the straits of a new birth , for then the conscience is awakned , the danger of sin truly represented , fear and sorrow ( in some degree ) necessary and unavoidable . at this time he can easily overdrive them . where the convictions are deep and sharp , ready to weigh them down , a few grains more cast into the scale , will make the trouble ( as job speaks ) heavier than the sand ; and where they are more easie , or gentle , yet the soul being unsetled , the thoughts in commotion , they are disposed to receive a strong impression , and to be turned ( as wax to the seal ) into a mould of hopelessness and desperation . that this is one of satans special occasions , we need no other evidence for satisfaction , than the common experience of converts ; many of them do hardly escape the danger , and after their difficult conquest of the troubles of their heart ( which at that time are extraordinarily enlarged ) do witness , that they are assaulted with desperate fears , that their sins were unpardonable , and sad conclusions against any expectation of favour from the lord their god. these thoughts we are sure , the spirit of god will not bear witness unto because false , and therefore we must leave them at satans door . . another occasion which satan makes use of , is the time of solemn repentance for some great sin committed after conversion . sometimes god's children fall , to the breaking of their bones . what great iniquities they may commit through the force of temptation , i need not mention . the adultery and murther of david ; the incest of the corinthian ; peters denial of christ , with other sad instances , in the records of the scriptures , do speak enough of that . these sins ( considering their hainousness , the scandal of religion , the dishonour of god , the grieving of his spirit , the condition of the party offending against love , knowledg and the various helps which god affords them to the contrary , with other aggravating circumstances ) being very displeasing to god , their consciences at least , ( either compelled to examination by god immediately , or mediately by some great affliction , or voluntarily awakening to a serious consideration of what hath been done , by the working of its own light , assisted thereunto by quickning grace , cor. . , . ) call them to a strict account ; thence follow fear , shame , self-indignation , bitter weeping , deep humiliation ; then comes satan , he rakes their wounds , and by his aggravations makes them smart the more : he pours in corrosives instead of oyl , and all to make them believe , that their spot is not the spot of gods children ; that their back-slidings cannot be healed . an occasion it is , as suitable to his malice as he could wish ; for ordinarily god doth severely testifie his anger to them , and doth not easily admit them again to the sence of his favour . at which time , the adversary is very busie to work up their hearts to an excess of fear and sorrow . this was the course which he took with the incestuous corinthian , taking advantage of his great transgressions , to overwhelm him with too much sorrow , cor. . , . . satan watcheth the discomposures of the spirits of god's children , under some grievous cross or affliction . this occasion also falls fit for his design of wounding the conscience ; when the hand of the lord is lifted up against them , and their thoughts disordered by the stroke , suggesting at that time god's anger to them and their sins ; he can easily frame an argument from these grounds , that they are not reconciled to god , and that they are dealt withal as enemies . david seldom met with outward trouble , but he at the same time had a conflict with satan about his spiritual condition , or state , as his frequent deprecations of divine wrath , at such times do testifie ; lord , rebuke me not in thy wrath , &c. there is indeed but a step betwixt discomposure of spirit , and spiritual troubles ; as hath been proved before . . when satan hath prepared the hearts of god's children by atheistical , or blasphemous thoughts , he takes that occasion to deny their grace and interest in christ . and the argument at that time , seems unanswerable . can christ lodg in an heart so full of horrid blasphemies against him ? is it possible it should be washed and sanctified , when it produceth such filthy cursed thoughts ? all the troubles of affrightment ( of which before ) are improveable to this purpose . . another spiritual occasion for spiritual trouble , is melancholy ; few persons distempered therewith , do escape satans hands , at one time or other , he casts his net over them , and seeks to stab them with his weapon . melancholy indeed affords so many advantages to him , and those so answerable to his design , that it is no wonder if he make much of it . for , . melancholy affects both head and heart , it affords both fear and sadness , and deformed , mishapen , delirous imaginations to work upon ; than which , nothing can be more for his purpose . for where the heart trembles , and the head is darkned , there every object is misrepresented ; the ideas of the brain are monstrous appearances , reflected from opake and dark spirits , so that satan hath no more to do , but to suggest the new matter of fear . for that question , whether the man be converted , &c. being once started , to a mind already distempered with fear , must of it self ( it being a business of so high a nature ) without satan's further pursuit , summon the utmost powers of sadness and misreprehension , to raise a storm . . besides , the impressions of melancholy are always strong , it is strong in its fears , ( or else men would never be tempted to destroy themselves ) ; it is strong in its mistakes ( or else they could never perswade themselves of the truth of foolish , absurd , and impossible fancies ) ; as that of nebuchadnezzar , who by a delusive apprehension , believing himself to be a beast , forsook the company of men , and betook to the fields to eat grass with oxen. the imaginations of the melancholick are never idle , and yet straightned , or confined to a few things ; and then the brain being weakned as to a true and regular apprehension , it frames nothing but bugbears , and yet with the highest confidence of certainty . . these impressions are usually lasting , not vanishing as an early dew , but they continue for months and years . . and yet they have only so much understanding left them , as serves to nourish their fears . if their understanding had been quite gone , their fears would vanish with them : as the flame is extinguished for want of air : but they have only knowledg to let them see their misery , and sence to make them apprehensive of their pain . and therefore will they pray with floods of tears , unexpressible groanings , deepest sighing , and trembling joynts , to be delivered from their fears . . they are also apt after ease of their troubles , to have frequent returns : what disposition ( all these things being considered ) can be more exactly shaped to serve satans turn ? if he would have men to believe the worst of themselves , he hath such imaginations to work upon , as are already misshapen into a deformity of evil surmising . would he terrifie by fears , or distress by sadness ? he hath that already ; and 't is but altering the object ( which oftentimes needs not , for naturally the serious melancholick imploys all his griefs upon his supposed miserable estate of soul ) and then he hath spiritual distress . would he continue them long under their sorrows , or take them upon all occasions at his pleasure , or act them to a greater height than ordinary ? still the melancholick temper suits him . this is sufficient for caution , that we take special care of our bodies for the preventing , or abating of that humour , by all lawful means , if we would not have the devil to abuse us at his will. . sickness , or death-bed , is another solemn occasion , which the devil seldom misseth with his will. death is a serious thing , it represents the soul and eternity to the life . while they are at a distance , men look slightly upon these , but when they approach near to them , men usually have such a sight of them , as they never had before . we may truly call sickness and death-bed , an hour of temptation , which satan will make use of with the more mischievous industry , because he hath but a short time for it . that 's the last conflict , and if he miss that , we are beyond his reach for ever . so that in this case satan incourageth himself to the battel , with a now , or never . and hence we find , that it is usual for the dying servants of god , to undergo most sharp encounters ; then to tell them ( when the soul is about to loose from the body ) that they are yet in their blood , without god , and hope , is enough to affright them into the extreamest agonies ; for they see no time before them answerable to so great a work , if it be yet to do . and withal , they are under vast discouragments from the weariness and pains of sickness , their understandings and faculties being also dull , and stupified ; so that if at this last plunge , god should not extraordinarily appear to rebuke satan , and to pluck them out of these great waters ( as he often doth , by the fuller interposition of the light of his face , and the larger testimony of his spirit ) after their long and comfortable profession of their faith , and holy walking , their light would be put out in darkness , and they would lie down in sorrow . yet this i must note , that as desirous as satan is to improve this occasion , he is often remarkably disappointed , and that wherein he ( it may be ) and we would least expect , i mean in regard of those , who through a timerous disposition , or melancholy , or upon other accounts , are ( as i may so say ) all their life-time subject to bondage ; those men who are usually exercised with frequent fits of spiritual trouble , when they come to sickness , death-bed , and some other singular occasions of trouble , though we might suspect their fears would then be working , if ever ; yet god out of gracious indulgence to them , ( considering their mould and fashion , or because he would prevent their extream fainting , &c. ) doth meet them with larger testimonies of his favour , higher joys , more confident satisfactions in his love , than ever they received at any time before ; and this to their wonder , their high admiration , making the times which they were wont to fear most , to be times of greatest consolation . this observation i have grounded , not upon one or two instances , but could produce a cloud of witnesses for it . enough it is to check our forward fears of a future evil day , and to heal us of a sighing distemper , while we afflict our selves with such thoughts as these : if i have so many fears in health , how shall i be able to go through the valley of the shadow of death ? . i have one thing more to add , for these discovery of these spiritual troubles , and that is to shew you the engines by which satan works them , and they are these two , sophistry , and fears . . as to his sophistry , by which he argues the children of god into a wrong apprehension of themselves , it is very great . he hath a wonderful dexterity in framing arguments against their peace , he hath variety of shrewd objections and subtile answers , to the usual replies , by which they seek to beat him off . there is not a fallacy by which a cunning sophister would seek to entangle his adversary in disputation , but satan would make use of it ; as i might particularly shew you , if it were proper for a common auditory . though he hath so much impudence , as not to blush at the most silly contemptible reason that can be offered ; notwithstanding he hath also so much wit as to urge ( though never true , yet ) always probable arguments . how much he can prevail upon the beliefs of men , in cases relating to their souls , may be conjectured by the success he hath upon the understandings of men , when he argues them into errour , and makes them believe a lye . we usually say ( and that truly ) that satan cannot , in any case , force us properly to consent ; yet considering the advantages which he takes , and the ways he hath to prepare the hearts of men for his impressions , and then his very great subtilty in disputing , we may say that he can so order the matter , that he will seldom miss of his aim . it would be an endless work to gather up all the arguments that satan hath made use of , to prove the condition , or state of god's children to be bad : but that i may not altogether disappoint your expectations in that thing , i shall present to your view satan's usual topicks , the common-places , or heads unto which all his arguments may be reduced . and they are , . scripture abused , and perverted . his way is not only to suggest that they are unregenerate , or under an evil frame of heart , but to offer proof that these accusations are true . and because he ha●h to do with them that profess a belief of scriptures , as the oracles of god , he will fetch his proofs from thence ; telling them that he will evidence what he saith from scripture . thus sometimes he assaults the weaker unskilful sort of christians , thou art not a child of god : for they that are so , are enlightned , translated from darkness , they are the children of the light ; but thou art a poor , ignorant , dark blind creature , and therefore no child of god. sometimes he labours to conclude the like , from the infirmities of god's children , abusing to this purpose , that of john . . he that is born of god , doth not commit sin . and , he cannot sin , because he is born of god. thus he urgeth it , can any thing be more plainly and fully asserted ? is not this scripture ? canst thou deny this ? then he pursues , but thou sinnest often , that is thine own complaint against thy self , thy conscience also bearing witness to the truth of this accusation ; therefore thou canst be no child of god. sometimes he plays upon words that are used in divers senses , ( a fit engine for the devil to work by ) for what is true in one sense , will be false in another ; and his arguing is from that which is true , to that which is false . i remember one that was long racked with that of rev. . . the fearful and unbelieving , &c. shall have their part in the lake , which burns with fire and brimstone . from whence the party thus argued : the proposion is true , because 't is scripture , and i cannot deny the assumption . fearful i am , because i am doubtful of salvation ; and unbelieving i am , for i cannot believe that i am regenerate , or in a state of grace , and therefore i cannot avoid the conclusion . to the same purpose he disputes against some , from john . . there is no fear in love , but perfect love casteth out fear ; but , thou art full of fears , therefore thou lovest not god. sometimes he makes use of those scriptures , that make the prevailing degree of our love and respects to god , above the world , and the things of this life , to be the characters of true grace ; as that of john , if any man love the world , the love of the father is not in him : and that of christ , if a man love any thing more than me , he is not worthy of me : he that forsakes not all for me , cannot be my disciple , &c. then he urgeth upon them their love of the world , and unwillingness to part with their estates ; and so brings the conclusion upon them . instances might be infinite , but by these you may judg of the rest . let us now cast our eye upon his subtilty , in managing his arguments against men . . he grounds his arguments on scripture , because that hath authority with it , and the very troubled conscience hath a reverence to it . . he always suits his scriptures , which he thus cites , to that wherein the conscience is most tender : if there be any thing that affords matter of suspition , or fear , he will be sure to chuse such an arrow out of the quiver of scriptures , as will directly hit the mark. . though in the citation of scripture , he always urgeth a sense which the holy ghost never intended : yet there will be always something in those scriptures which he makes use of , which in words at least , seem to favour his conclusion ; as appears in the instances now given . for when he would conclude a man not to be a child of god because of his ignorance , something of his argument is true ; it may be the man is sensible that his knowledg is but little ; compared with the measures which some others have ; or that he is at a loss , or confused in many doctrinal points of religion ; or hath but little experience in many practical cases , &c. this , as it is true , so is it his trouble ; and whilst he is poring upon his defect , satan claps an arrest upon him , of a far greater debt than god chargeth upon him , and from scriptures that speak of a total ignorance of the fundamentals of religion , ( as that there is a god , that christ jesus is god and man , the redeemer of mankind by a satisfaction to divine justice , &c. ) or of a wilful ignorance of the worth of the proffer of the gospel , or its reality ( which is discovered in the refusal of the terms thereof ) he concludes him to be in a state of darkness : whereas the ignorance which the man complains of , is not the ignorance which those scriptures intend . so in the next instance , the sins which a child of god complains of , are those of daily incursion , which he labours and strives against ; but that committing sin mentioned in the text , hath respect to the gnosticks , who taught a liberty in sinning , and fancied a righteousness consistant with the avowed practice of iniquity : hence doth john , john . . directly face their opinion , in these terms , little children , let no man deceive you ; he that doth righteousness is righteous . and , he that is born of god neither doth , nor can , avouch a liberty of sinning , it being contrary to the principles of the new nature . so that the miscarriages of infirmity which the child of god laments in himself , are not the same with that of the text , upon which satan grounds the accusation . the like may be said of the third instance , from rev. . . the threatning there is against such a fear to lose the comforts of the world , that they dare not believe the gospel to be true , and accept it accordingly : which is nothing to those fears and doubtings that may be in a child of god , in reference to his happiness . thus in all the rest , the fallacy lies in misapplying the scripture ( to suit them to that wherein the conscience is tender ) under a sense which was never intended by them ; yet in another sense , the thing charged upon the conscience is true . . yet is satan so subtile , that when he disputes by such fallacious arguments , he chiefly endeavours to draw off the defendants eye and consideration , from that part of the argument wherein its weakness lies ( which in this case , is always in the abuse of the scripture to a wrong sense ) ; this he doth , partly from the advantage which he hath from the reverence that they carry to scripture , they believe it to be true , and are not willing to suspect the sense ; and many are so weak , that if they should , satan is so cunning that he can easily baffle them in any distinction that they can make . and partly from the sense they have of that whereof they are accused , they feel themselves so sore in that place , ( and for that very end doth satan direct his scripture to hit it ) that they readily take it for granted , that the hinge of the controversie turns upon it , and that the whole dispute rests upon it . now satan having these fair advantages , by a further improvement of them , hides the weakness of his argument . for , . he takes that sense of the scripture ( in which he misapplies it ) for granted , and that with great confidence , making as if there were no doubt there . . he turns always that part of the argument to them , which they can least answer , pressing them eagerly with the matter of charge ( which they are as ready to confess , as he is to accuse them of ) and aggravating it very busily . and because the unskilful have no other direction for the finding the knot of the controversie , than satan's busle , ( though he , like the lapwing , makes the greatest noise when he is furthest from his nest , on purpose to draw them into a greater mistake ) they look no further ; and then not being able to answer , they are soon cast , and striking in with the conclusion against themselves , they multiply their sorrows , and cry out of themselves as miserable . . another piece of his sophistry , is the improving certain false notions ( which christians of the weaker sort have received ) as proofs of their unregeneracy , or bad condition . as there are vulgar errors concerning natural things , so there are popular errors concerning spiritual things . these mistakes , in a great part , have their original from the fancies , or misapprehensions of unskilful men. some indeed have ( it may be ) been preached and taught as truths , others have risen ( without a teacher ) from meer ignorance , being the conclusions and surmises which weak heads have framed to themselves , from the sayings , or practices of men , which have not been either so cleared from the danger of mistake , or not so distinctly apprehended as was necessary . these false inferences once set on foot , are traditionally handed down to others , and in time they gain ( among the simple ) the opinion of undoubted truths . now where ever satan finds any of these that are fit for his purpose ( for to be sure whatever mistake we entertain , he will at one time or other cast it in our way ) he will make it the foundation of an argument against him that hath received it , and that with very great advantage . for a falshood in the premises , will usually produce a falshood in the conclusion . and these falshoods being taken for granted , the devil is not put to the trouble to prove them , if then he can but exactly fit them to something in the party which he cannot deny , he forthwith carries the cause , and condemns him by his own concessions , as out of his own mouth . 't is scarce possible to number the false notions which are already entertained among christians , relating to grace and conversion , much less those that may afterward arise . but i shall mention some that satan frequently makes use of , as grounds of objection . . 't is a common apprehension among the weaker sort , that conversion is always accompanied with great fear and terrour . this is true in some ( as hath been said ) ; and though none of the preachers of the gospel have asserted the universality of these greater measures of trouble , yet the people taking notice , that many speak of their deep humiliations in conversion ; and that several authors have set forth the greatness of distress that some have been cast into on that occasion , ( though without any intention of fixing this into a general rule ) have from thence supposed , that all the converted are brought to their comforts through the flames of hell. upon this mistake , the devil disquiets those that have not felt these extream agonies of sorrow in themselves ; and tells them that it is a sure sign that they are not yet converted . though 't is easie for a man that sees the falshood of the notion , to answer the argument , yet he that believes it to be true , cannot tell what to say , because he finds he never was under such troubles , and now he begins to be troubled because he was not troubled before , or ( as he supposeth ) not troubled enough . . another false notion is , that a convert can give an account of the time and manner of his conversion . this is true in some , as in paul , and some others , whose change hath been sudden and remarkable , though in many this is far otherwise ; who can better give account that they are converted , than by what steps , degrees , and methods , they were brought to it . but if any of these receive the notion , they will presently find that satan will turn the edge of it against them , and will tell them that they are not converted , because they cannot nominate the time when , nor the manner how such a change was wrought . . some take it for granted , that conversion is accompanied with a remarkable measure of gifts for prayer and exhortation ; and then the devil objects it to them , that they are not converted , because they cannot pray as others , or speak of the things of god so readily , fluently , and affectionately , as some others can . thus the poor weak christian is baffled for want of abilities to express himself to god and men. . false notions about the nature of faith , are a sad stumbling-block to some . many suppose that saving faith is a certain belief that our sins are pardoned , and that we shall be saved ; making faith and assurance all one . this mistake is the deeper rooted in the minds of men , because some have directly taught so , and those , men of estimation ; whose words are entertained with great reverence by well-meaning christians . for whom notwithstanding , this may be pleaded in excuse , that they have rather described faith in its height , than in its lowest measures . how ever it be , those that have no other understanding of the nature of faith , can never answer satan's argument , if he takes them at any time at the advantage of fear , or doubting : for then he will dispute thus , faith is a belief that sins are pardoned , but thou dost not believe this ; therefore thou hast no faith. oh , what numbers of poor doubting christians have been distressed with this argument ! . some take it for a truth , that growth of grace is always visible , and the progress remarkable . and then because they can make no such discovery of themselves , the devil concludes their grace to be counterfeit and hypocritical . . of like nature are some mistaken signs of true grace , as that true grace fears god only for his goodness . and then if there be any apprehension of divine displeasure impressed upon the heart , though upon the necessary occasion of miscarriage , they through the devils instigation , conclude , that they are under a spirit of bondage , and their supposed grace not true , or not genuine at least ; according to that disposition which the new-testament will furnish a man withal . 't is also another mistaken sign of grace : that it doth direct a man to love god singly for himself , without the least regard to his own salvation ; for that , they think , is but self-love . now when a child of god doth not see his love to god so distinct , but that his own salvation is twisted with it , satan gets advantage of him , and forceth him to cast away his love as adulterate and selfish . like to this mistake ( but of an higher strain ) is that of some , that where grace is true , 't is so carried forth to honour god , that the man that hath it , can desire god may be honoured , though he should be damned . god doth not put us to such questions as these , but upon supposition that this is true ; the grace of most men will be shaken by the objection that satan will make from thence ; he can and will presently put the mistaken to it , canst thou say thou art willing to go to hell , that god may be glorified ? if not , where is thy grace ? from such mistakes as these , he disputes against the holiness of the children of god ; and 't is impossible but that he should carry the cause , against those who grant these things to be true . satan can undeniably shew them , that their hearts will not answer such a description of a convert , or gracious heart , as these false notions will make . so long then as they hold these notions , they have no relief against satan's conclusions ; no comfort can be administred , till they be convinced that they have embraced mistakes for truths . and how difficult that will be in this case ( where the confidence of the notion is great , and the suspition strong , that the defect is only in the heart ) hath been determined by frequent experience already . . the third piece of satan's sophistry , from whence he raiseth false conclusions , is his misrepresentation of god. in this he directly crosseth the design of the scriptures , where god in his nature , and dealings is so set forth , that the weakest , the most afflicted and tossed , may receive incouragement of acceptance , and of his fatherly care over them in their saddest tryals . yet withal , lest men should turn his grace into wantonness , and embolden themselves in sin because of his clemency , the scriptures sometimes give us lively descriptions of his anger against those that wickedly presume upon his goodness , and continue so to do . both these descriptions of god should be taken together , as affording the only true representation of him . he is so gentle to the humbled sensible sinner , that he will not break their bruised reed , nor quench their smoking flax. and so careful of health , that ( for their recovery ) he will not leave them altogether unpunished ; nor suffer them to ruine themselves by a surfeit upon worldly comforts ; yet with the froward he will shew himself froward , psal . . . and , as for such as turn aside unto their crooked ways , the lord shall lead them forth with the workers of iniquity , psal . . . he will put out the candle of the wicked , for he sets them in slippery places : so that they are cast down into destruction , and brought into desolation as in a moment ; they are consumed with terrours . now satan will sometimes argue against the children of god , and endeavour to break their hopes , by turning that part of the description of god against them ; which is intended for the dismounting of the confidence of the wicked , and the bringing down of high looks . by this means he wrests the description of god to a contrary end , and misrepresents god to a trembling afflicted soul. this he doth , . by misrepresenting his nature : here he reads a solemn lecture of the holiness and justice of god , but always with reflection upon the vileness and unworthiness of the person against whom he intends his dart. and thus he argues : lift up thine eyes to the heavens , behold the brightness of god's glory : consider his unspotted holiness , his infinite justice . the heavens are not clean in his sight , how much more abominable and filthy then art thou ? his eyes are pure , he cannot wink at , nor approve of the least sin : how canst thou then imagine ( except thou be intolerably impudent ) that he hath taken such an unclean wretch into his favour ? he is a jealous god , and will by no means acquit the guilty ; canst thou then with any shew of reason , conclude thy self to be his child ? he beholds the wicked afar off ; he shuts out their prayer ; he laughs at their calamity ; he mocks when their fear comes ; and therefore thou hast no cause to think that he will hearthy cry , though thou shouldest make many prayers . it cannot be supposed that he will incline his ear. 't is his express determination , that if any man regard iniquity in his heart , the lord will not hear his prayer . this , and a great deal more will he say . and while satan speaks but at this rate we may call him modest , because his allegations are in themselves true , if they were aplied rightly . sometimes he will go further , and plainly belye god , speaking incredible falshoods of him : but because these properly appertain to an higher sort of troubles , of which i am next to speak , i shall not hear mention them . however , if he stops here , he saith enough against any servant of god , that carries an high sense of his unworthiness . for being thus brought to the view of these astonishing attributes , he is dashed out of countenance , and can think no other , but that 't is very unlikely , that so unworthy a sinner should have any interest in so holy a god. thus the devil affrights him off , turning the wrong side of the description of god to him ; and in the mean time hiding that part of it that speaks god's wonderful condescensions , infifinite compassions , unspeakable readiness to accept the humble broken-hearted , weary , heavy-laden sinner , that is prostrate at his foot-stool for pardon . all which are on purpose declared in the description of god's nature , to obviate this temptation , and to encourage the weak . . he misrepresents god in his providence . if god chastise his children by any affliction , satan perversly wrests it to a bad construction , especially if the affliction be sharp , or seem to be above their strength , or frequent , and most of all if it seem to cross their hopes and prayers ; for then he argues , these are not the chastisements of sons : god indeed will visit their transgressions with rods , but his dealing with thee is plainly of another nature , for he breaketh thee with his tempests . and whereas he corrects his sons that serve him in measure , thou art bowed down with thy trouble to distress and dispair : but he will lay no more upon his sons than they are able to bear , he will not always chide his servants ; but thou art afflicted every morning . and besides , if thou wert pure and upright , surely now he would awake for thee , and make the habitation of thy righteousness prosperous : for to his sons he saith , call upon me in the day of trouble , i will deliver thee ; and thou shalt glorifyme . psal . . . hence comes the complaint of many ; that they are not regenerated , because they think god deals not with them as with others . oh! say they , we know god chastiseth every son whom he receiveth : but our case is every way different from theirs , our troubles are plagues , not rods ; our cry is not heard , our prayers disregarded , our strength faileth us , our hearts fret against the lord , so that not only the nature and quality of our affections , but the frame of our heart under them , in not enduring the burthen ( which is , the great character of the chastisement of sons , heb. . . ) plainly evinceth that we are under gods hatred , and are not his children . this objection , though it might seem easy to be answered by those that are not at present concerned , yet it will prove a difficult business to those that are under the smart of afflictions . how much a holy and wise man may be gravell●d by it , you may see in psal . . where the prophet is put to a grievous plunge upon this very objection , ver . . all the day long have i been plagued , and chastised every morning . and yet in all this satan doth but play the sophister , working upon the advantages , which the nature of the affliction , and the temper of mens hearts do afford him . for . afflictions are a great depth , one of the secrets of god , so that 't is hard to know what god intends by them . . the end of the lord , is not discovered at first , but at some distance , when the fruits thereof begin to appear . . the mind of the afflicted cannot always proceed regularly in making a judgment of god's design upon them : especially at first when 'tis stounded by the assault , and all things in confusion , faith is to seek , patience awanting , and love staggering ; after it hath recollected it self , and attained any calmness , to fit it for a review of the ways of god , and of the heart , it is better enabled to fix some grounds of hope . lam. . , , . this i recall to my mind , therefore have i hope . . afflictions have a light and a dark side , and their appearances are according to our posture in which we view them : as some pictures , which if we look upon them one way , they appear to be angels , if another way , they seem devils . . some men in affliction do only busy themselves in looking upon the dark side of affliction . their disposition ( either through natural timerousness , or strong impressions of temptation ) is only to meditate terrours , and to surmise evils . these men out of the cross , can draw nothing but the wormwood and the gall , while others , that have another prospect of them , observe mixtures of mercy and gentleness , and do melt into submission and thankfulness . these ( considered together ) are a great advantage to satan in disputing against the peace of gods afflicted children , and it often falls out , that as he doth misrepresent god's design , so do they ( urged by temptation ) , upon that account misjudge themselves . . he also misrepresents god in the works of his spirit ; if god withdraw his countenance , or by his spirit signifies his displeasure to the consciences of any , if he permit satan to molest them with spiritual temptations , presently satan takes occasion to put his false and malignant interpretation upon all : he tells them that gods hiding his face is his casting them off , that the threatnings signified to their conscience , are plain declarations that their present state is wrath and darkness . that satans molestations by temptations , shew them to be yet under his power ; that the removal of their former peace , joy , and sensible delight which they had in the ways of god , is beyond contradiction , an evidence that god hath no delight in them , nor they in him ; that their faith was but that of temporaries , their joy but that of hypocrites , which is only for a moment . how often have i heard christians complaining thus ? we cannot be in a state of grace , our consciences lye under the sense of gods displeasure , they give testimony against us , and we know that testimony is true , for we feel it . 't is true , time was when we thought we had a delight in hearing , praying , meditating , but now all is a burthen to us , we can relish nothing , we can profit nothing , we can remember nothing : time was when we thought we had assurance , and our hearts rejoyced in us ; sometimes we have thought our hearts had as much of peace and comfort as they could hold , now all is vanished and we are under sad fears : if god had had a favour to us , would he have dealt thus with us ? thus are they cheated into a belief that they never had any grace ; they take all for granted that is urged against them : they cannot consider gods design in hiding his face , nor yet can they see how grace acts in them under these complainings ; how they express their love to god in their desires and pantings after him , in their bewailing of his absence , in abhorring and condemning themselves , &c. but their present feeling , ( and an argument from sence is very strong ) bears down all before it . thus doth satan frame his arguments from misrepresentations of god , which ( though a right view of god would easily answer them , yet ) how difficult it is for a person in an hour of temptation to dispel , by a right apprehension of the ways of the holy god , doth abundantly appear from psal . . where the case of asaph ( or whoever else he was ) doth inform us . that 't is usual for satan , for the disquieting of the hearts of gods children , to offer a false prospect of god. . that this overwhelms their hearts with grief , ver . . . that the more they persist in the prosecution of this method , under the mists of prejudice , they see the less , being apt to misconstrue every thing in god to their disadvantage , ver . . i remembred god , and was troubled . . the reason of all that trouble lies in this , that they can only conclude wrath and desertion from god's carriage toward them . . that till they look upon god in another method , and take up better thoughts of him and his providences , even while they carry the appearance of severity , they can expect no ease to their complainings . for before the prophet quitted himself of his trouble , he was forced to acknowledge his mistake ( ver . . ) in the misconstruction he made of his dealings , and to betake himself to a resolve of entertaining better thoughts of god , ver . . his interrogation , will the lord cast off for ever , & c ? shews indeed what he did once think , being misled by satan , but withal that he would never do so again , will the lord cast off for ever ? is not here the voice of a despairing man ? but of one that through better information hath rectified his judgment , and now is resolved strongly to hold the contrary to what he thought before , as if he should say , 't is not possible that it should be so , he will not cast off for ever , and i will never entertain such perverse thoughts of god any more . . but before they can come to this , it will cost them some pains and serious thoughts ; 't is not easy to break these fetters , to answer this argument ; but they that will do so , must appeal from their present sence , to a consideration of the issues of these dealings upon other persons , or upon themselves at other times : for the prophet , ver . . considered the days of old , and the years of ancient times ; and ver . , he also made use of his own experience , calling to remembrance , that after such dealings as these , god by his return of favour gave him songs in the night . . another common head from whence this great disputant doth fetch his arguments against the good condition and state of god's servants , is their sin and miscarriages . here i shall observe two or three things in the general concerning this , before i shew how he draws his false conclusions from thence . as , . that with a kind of feigned ingenuity , he will grant a difference betwixt sin and sin , betwixt sins reigning , and not reigning ; sins mortified , and not mortified : betwixt the sins of the converted , and the unconverted : and upon this supposition he usually proceeds . he doth not always ( except in case of great sins ) argue want of regeneration from one sin for that argument ; this is a sin , therefore thou art not a convert , would be easily answered , by one that knows the saints have their imperfections but he thus deals with men : these sins whereof thou art guilty , are reigning sins , such as are inconsistent with a converted estate , and therefore thou art yet unregenerated . . he produceth usually for the backing of his arguments , such scriptures as do truly represent the state of men unsanctified ; but then his labour is to make the parties to appear suitable to the description of the unregenerate . and to that purpose he aggravates all their failings to them : he makes severe enquiries after all their sins , and if he can charge them with any notorious crime , he lays load upon that , still concluding that a regenerate person doth not sin at such a rate as they do . . this is always a very difficult case ; 't is not easy to answer the objections that he will urge from hence : for . if there be the real guilt of any grievous or remarkable scandal which he objects , the accused party ( though never so knowing , or ( formerly ) never so holy ) will be hardly put to it to determine any thing in favour of his estate . . the fact cannot be denyed . . the scripture nominates particularly such offences , as render a man unfit for the kingdom of god. . whether in such cases , grace be not wholly lost , is a question in which all are not agreed . . however it will be very doubtful whether such had ever any grace . the scripture hath given no note of difference , to distinguish betwixt a regenerate and unregenerate person , in the acts of murther , adultery , fornication , &c. it doth not say the regenerate commits an act of gross iniquity in this manner , the unregenerate in that , and that there is a visible distinction betwixt the one and the othar , relating to these very acts. and whatever may be supposed to be the inward workings of grace in the soul , while 't is reduced to so narrow a compass , as a spark of fire raked up in ashes , yet the weight of present guilt upon the soul ( when 't is charged home ) will always poise it toward the worst apprehensions that can be made concerning its state . former acts of holiness will be disowned under the notion of hypocrisy ; or if yet owned to be true , they will be apt to think that true grace may be utterly lost . present acts of grace they can see none , so that only the after-acts of repentance can discover that there is yet a being and life of grace in them , and till then they can never answer satans argument from great sins . but , . in the usual infirmities of god's children the case is not so easy . for the scriptures give instances of some , whose conversations could not be taxed with any notorious evils ; who though they were not far from the kingdom of god , yet were not of the kingdom of god : a freedom then from great sins . is not pleadable , as an undoubted mark of grace . and if others that are not converted , may have no greater infirmites than some that are , the difference betwixt the one and the other must depend upon the secret powers of grace , giving check to these infirmities , and striving to mortify them : and this will be an intricate question . the apostle , rom. . . notes indeed three differences betwixt the regenerate and unregenerate , in this case of sins of infirmity . . hatred of the sin before the commission of it ; what i hate , that do i. . reluctancy in the act : what i would , that do i not . . disallowance after the act : that which i do , i allow not . yet seeing natural light will afford some appearances of disallowance , and reluctancy , it will still admit of further debate , whether the principles , motives , degrees and success of these strivings , be such as may discover the being and power of real grace . while satan doth insist upon arguments from the sins of believers , for the proof of an unconverted estate , he only aims to make good this point , that their sins are reigning sins , and consequently that they cannot be in so good a condition as they are willing to think . and to make their sins to carry that appearance , his constant course is to aggravate them all he can : this is his design , and the means by which he would effect it . his great art in this case , is to heighten the sins of the regenerate ; this he doth many ways . as , . from the nature of the sin committed , and the manner of its commission : and this he chiefly labours , because his arguments from hence are more probable , especially considering what he fixeth upon usually , is that which may most favour his conclusion . a . if any have faln into a great sin , which a child of god doth but rarely commit , then he argues against him , thus : they that are in christ , do mortify the flesh with the affections and lusts , they cast away the works of darkness : and these works of the flesh are manifest , gal. . . adultery , fornication , vncleanness , lasciviousness , idolatry , witchcraft , hatred , variance , emulations , &c. because of these things cometh the wrath of god upon the children of disobedience . be not therefore partakers with them , have no fellowship with the unfruitful works of darkness , eph. . , . but thou hast not put these away , nor mortified them , as thy present sin doth testify , therefore thou art no child of god. . if any do more than once or twice relapse into the same sin , ( suppose it be not so highly scandalous as the former ) then he pleads from thence , that they are back-sliders in heart , that they have broken their covenant with god , that they are in bondage to sin. here he urgeth , it may be , that of pet. . , . of whom a man is overcome , of the same is he brought in bondage ; — the dog is returned to his vomit . . or if any have by any offence , more remarkably gone against their knowledg , or violated their conscience , then he tells them , that they sin wilfully , that they reject the counsel of the lord , that they are the servants of sin ; for his servants ye are to whom ye obey . rom. . . and that where there is grace , though they may fall , yet it is still against their wills , &c. . if he have not so clear ground to manage any of the former charges against them , then he argues from the frequency of their various miscarriages . here he sets their sins in order before them , rakes them altogether , that he may oppress them by a multitude , when he cannot prevail by an accusation from one or two acts : and his pleading here is , thou art nothing but sin , thy thoughts are evil continually ▪ thy words are vain and unprofitable , thy actions foolish and wicked , and this in all thy imployments , in all relations , at all times . what duty is there that is not neglected or defiled ? what sin that is not some way or other committed ? &c. can such an heart as thine be the temple of the holy ghost ? for the temple of the lord is holy , and his people are washed and cleansed , &c. these are all of them strong objections , and frequently made use of by satan , as the complaints of the servants of god do testify , who are made thus to except against themselves ; if our sins were but the usual failings of the converted , we might comfort our selves , but they are great , they are back-slidings , they are against conscience , they are many ; what can we judge , but that we have hitherto deceived our selves , and that the work of conversion is yet to do ? the objections that are from great sins , or from recidivation , or wilful violation of conscience , do usually prevail for some time , against the best that are chargable with them ; they cannot determine that they are converted ( though they might be so , ) so long as they cannot deny the matter of fact upon which the accusation is grounded ; till their true repentance give them some light of better information , they are in the dark and cannot answer the argument . jonah being imprisoned in the whales belly , for his stubborn rebellion , at first concluded himself a cast-away : jon. . . then i said i amccast out of thy sight : neither could he think better of himself , till upon his repentance , he recovered his faith and hope of pardon , yet will i look again toward thy holy temple . yea those objections that are raised from the multitude and frequency of lesser failings , though they may be answered by a child of god , while his heart is not overshadowed with the mists and clouds of temptation , yet when he is confused with violent commotions within , his heart will fail him , and till he can bring himself to some composure of spirit , he hath not the boldness to assert his integrity . david was gravelled with this objection , psal . . . innumerable evils have compassed me about , mine iniquities have taken hold upon me , so that i am not able to look up ; they are more than the hairs on my head , therefore my heart faileth me . . he aggravates the sinfulness of our condition , from the frequency and violence of his own temptations . 't is an usual thing for him to give a young converts , incessant onsets of temptation to sin : most commonly he works upon their natural constitution , he blows the coals that are not yet quite extinguished , and that have greater forwardness from their own inclination to kindle again ; as lust and passion . the first motions of the one , ( though it go no further , than those offers and risings up in the heart , and is there damped , and kept down by the opposing principle of grace ) and the occasional out-breakings of the other , ( which he provokes by a diligent preparation of occasion from without , and violent incitations from within ) furnish him with sufficient matter for his intended accusations ; and sometimes ( being as it were wholly negligent of the advantages which our tempers give him , or not being able to find any such forwardness to these evils in our constitution , as may more eminently serve his ends ) he satisfies himself to molest us with earnest motions to any sins indifferently ; and all this to make us believe , that sin is not crucified in us . which some are more apt to believe , because they observe their temptations to these sins , to importune them more , and with greater vehemency than they were wont to do before : and this doth yet the more astonish them , because they had high expectations that after their conversion , satan would fall before them , and their temptations abate ; that their natures should be altered , and their natural inclinations to these sins wholly cease : but now finding the contrary , they are ready to cry out , ( especially when satan violently buffets them with this objection ) we are yet in our sins , and under the dominion thereof ; neither can it be that we are converted , because we find sin more active and stirring than formerly ; 't is not then surely mortified in us , but lively and strong . though in this case it be very plain that temptations are only strong , and sin weak , and that grace is faithfully acting its part against the flesh , arguing , not that grace is so very weak , but that satan is more busy than ordinary ; the sins are not more than formerly , but the light that discovers them more is greater , and the conscience that resents the temptation is more tender . yet all this doth not at first give ease to the fears that are now raised up in the mind ; they find sin working in them , their expectations of attaining a greater conquest on a sudden , and with greater ease , are disappointed , ( and the desire of having much , makes a man think himself poor ) ; and withal they commonly labour under so much ignorance , or perverse credulity , that they conclude they consent to every thing which they are tempted to , insomuch that 't is long before these clouds do vanish , and the afflicted brought to a right understanding of themselves . . from some remarkable appearances of god , doth satan aggravate our sinful condition . if god shew any notable act of power , he makes the beams of that act reflect upon our unworthiness with a dazling light. when peter saw the power of christ in sending a great multitude of fishes into his net , ( having laboured all night before and caught nothing ) it gave so deep an impression to the conviction of his vileness , that he was ready to put christ from him as being altogether unfit for his blessed society , depart ( saith he ) from me , for i am a sinful man. if god discover the glorious splendor of his holiness , 't is enough to make the holiest saints ( such as job and isaiah ) to cry out they are undone , being men of unclean lips , and to abhor themselves in dust and ashes . the like may be said of any discovery of the rest of the glorious attributes of god. of all which satan makes this advantage , that the parties tempted should have so deep a consideration of their unworthiness , as might induce them to believe , ( as if it were by a voice from heaven ) that god prohibits them any approaches to him , and that they have nothing to do to take gods name within their mouths . and though these remarkable discoveries of god ( either by his acts of power and providence , or by immediate impressions upon the soul , in the height of contemplation ) have ordinarily great effects upon the hearts of his children , but not of long continuance : yet where they strike in with other arguments by which they were already staggered as to their interest in god , they mightily strengthen them , and are taken for no less than gods own determination of the question against them . but this is not all the use that satan makes of them ; for from hence he sometimes hath the opportunity to raise new accusations against them , and to tax them with particular crimes , which in a particular manner seem to prove them unregenerate . for what would seem to be a clearer character of a man dead in trespasses and sins , than a hard heart , that can neither be sensible of judgments nor mercies ? this he sometimes chargeth upon the children of god , from the great disproportion that they find in themselves , betwixt the little sence that they seem to have ( and that which is disproportionable , they reckon to be nothing , ) and the vast greatness of gods mercy or holiness . i have observed some to complain of utter unthankfulness , and insensibleness of heart ( from thence concluding confidently against themselves ) because , when god hath remarkably appeared for them , in deliverances from dangers , or in unexpected kindnesses , they could not render a thankfulness that carried any proportion to the mercy . while they were in the highest admiration of the kindness , saying , what shall i render to the lord ? they were quite out of the sight of their own sence and feeling , and thought they returned nothing at all , because they returned nothing equivalent to what they had received . others i have known , who from the confusion and amazement of their spirit , when they have been overwhelmed with troubles , have positively determined themselves to be sensless , stupid , past feeling , hardened to destruction : when in both cases any might have seen the working of their hearts to be an apparent contradiction to what satan charged them withal . for they were not unapprehensive either of mercies or judgments ; but on the contrary , had only a greater sence of them than they were able to manage . . to make full measure , satan doth sometimes aggravate the miscarriages of those whom he intends to accuse , by comparing their lives and actions with the holy lives of some eminent servants of god , especially such as they have only heard of , and not known personally . for so they have only their vertues represented , without their failings . here satan takes a liberty of declaming against them : and though he could never spare a saint a good word out of respect ; yet , that others might be put out of heart and hope , he will commend the holiness , strictness , care , constancy of dead saints to the skies . and then he queries , art thou such an one ? canst thou say thou art any thing like them , for a heavenly heart , a holy life , a contempt of the world , a zeal for god , for good works , for patient suffering ? &c. ( all this while not a word of their weaknesses ) . these ( saith he ) were the servants of the most high : their examples thou shouldst follow , if thou expectest their crown . had they any more holiness than they needed ? and if thouhast not so much , thou art nothing . what can humility , modesty , and sense of guilt , speak in such a case ? they go away mourning , their fears increase upon them ; and what god hath set before them ( in the examples of his servants ) for the increase of their diligence , they take to be as a witness against them , to prove them unconverted . . the last part of satan's sophistry , is to lessen their graces , that so he may altogether deny them . in this he proceeds upon such scriptures , as do assert the fruits of the spirit ; and urgeth for his foundation , that none are the children of god , but such as are led by the spirit ; and that he that hath not the spirit of christ , is none of his . the necessity of faith , love , patience , humility , with the fruits of these and other graces , he presseth ; but still in order to a demonstration ( as he pretends ) that such are not to be found in those , whose gracious state he calls into question , and consequently that they are not the children of god. the rule by which he manageth himself in this dispute , is this : the more graces are heightned in the notions , that must give an account of their nature and beings ; the more difficult it will be to find out their reality in the practice of them . his design then hath these two parts . . he heightens grace in the notion , or abstract , all he can . . he lessens it in the concrete , or practice , as much as is possible , that it may appear a very nullity , a shadow and not a substance . i shall speak a little of both . . as to the first part of his design , he hath many ways by which he aggravates grace in the notion . we may be sure if it lie in his way , he will not stick to give false definitions of grace ; and to tell men that it is , what indeed it is not . he is a lyar , and in any case whatsoever he will lie for his advantage , if he have hope his lye may pass for current ; but he cannot always use a palpable cheat in this matter , where the nature of any grace is positively determined in scripture , except it be with the ignorant , or where the nature of grace is made a business of controversie among men. i will not make conjectures what satan may possibly say , in belying the nature of grace , to make it seem to be quite another thing than it is ; but shall rather shew you the more usual plausible ways of deceit which herein he exerciseth ; and they are these that follow . . as the same graces have different degrees in several persons , and these different degrees have operations suitable ; some acts being stronger , some weaker , some more perfected and ripened , others more imperfect , and immature : so when satan comes to describe grace , he sets it forth in its highest excellencies , and most glorious attainments . you shall never observe him to speak of graces at their lowest pitch , ( except where he is carrying on a design for presumption , and then he tells men that any wishing , or woulding is grace ; and every formal [ lord forgive me ] is true repentance ) : but on the contrary he offers the highest reach of it , that any saint on earth ever arrived at , as essentially necessary to constitute its being ; and tells them if they have not that , they have nothing . let us see it in the particulars . . grace sometimes hath its extraordinaries ; ( as i may call them . ) we have both precept and example of that nature in scripture , which are propounded not as the common standard by which the being and reality of grace is to be measured , but as patterns for imitation , to provoke us to emulation ; and to quicken us in pressing forward . of this nature i reckon to be the example of moses , desiring to be blotted out of god's book ( whatever he meant by it ) in his love to the people ; and the like of the apostle paul , wishing himself to be accursed from christ for his brethrens sake . of this nature also we have many precepts ; as rejoyce evermore , of waiting and longing for the appearance of christ , of rejoycing when we fall into divers temptations ; and many more to this purpose , all which are heights of grace that do rarely appear among the servants of god , at any time . . grace hath sometimes its special assistances ; this is when the occasion is extraordinary , but the grace befitting that occasion is promised in ordinary , and ordinarily recieved . when god calls any to such occasions , though compared with that measure of grace , which usually is acted by the children of god upon ordinary occasions ; it is a special assistance of the spirit . of this nature , is that boldness which the servants of christ receive , to confess christ before men in times of persecution , and to die for the truth , with constancy , courage , and joy. . there are also singular eminencies of grace , which some diligent , careful , and choice servants of god attain unto , far above what the ordinary sort arrive at . enoch had his conversation so much in heaven , that he was said to walk with god. david's soul was often full of delight in god. some in the height of assurance , rejoyce in god , with joy unspeakable , and full of glory . moses was eminent in meekness ; job in patience ; the apostle paul in zeal , for promoting the gospel , &c. now satan , when he comes to question the graces of men , he presents them with these measures ; and if they fall short , ( as ordinarily they do ) he concludes them altogether graceless . . satan also can do much to heighten the ordinary work , and usual fruits of every grace . his art herein , lies in two things . . he gives us a description of grace as it is in it self , abstracted from the weakness , dulness , distraction , and infirmities that are concomitant with it , as it comes forth to practice . he brings to our view grace in its glory , and without the spots by which our weakness , and satan's temptation , do much disfigure it . . he presents us with grace in its whole body , compleated with all its members , faith , love , hope , patience , meekness , gentleness , &c. from both these , he sets before those whom he intends to discourage , a compleat copy of an exact holy christian : as if every true christian were to be found in the constant practice of all these graces at all times , on all occasions , and that without weakness or infirmity . whereas indeed , a true christian may be found sometimes evidently practising one grace , and weak , or at present defective in another . and sometimes the best of his graces is so interrupted with temptation , so clogged with infirmity , that its workings are scarce discernable . . he hath a policy in heightning those attainments and workings of soul , in things relating to god and religion , which are to be found in temporary believers ; which because they sometimes appear in the unconverted , as well as in the converted , ( though all unconverted men have them not ) are therefore called common graces . this he doth that he may from thence take occasion to disprove the real graces of the servants of god ; of whom better things , and things that accompany salvation ( that is special saving graces ) are to be expected , heb. . . his way herein is , . to shew the utmost bravery of these common graces , how much men may have , how far they may go , and yet at last come to nothing . for gifts they may have powerful eloquence , prophecy , understanding of mysteries , faith of miracles . for good works ; they may give their estates to relieve the poor : in moral vertues , they may be excellent , their illumination may be great ; they may taste the good word of god , and the powers of the world to come , heb. . . their conversation may be without offence , and their conscience honest , as paul's was before his conversion . . with these heights of common grace , he compares the lowest degree of special grace . and because the principles , motives , and ends , which constitute the difference betwixt these two , are ( as it were ) under-ground , more remote from sense and observation , and oftentimes darkned by temptation : he takes the boldness to deny the truth of grace , upon the account of the small inconsiderable appearance that it makes , confidently affirming , that special grace must of necessity make a far greater outward shew than these common graces . in what manner , and to what end , satan doth heighten grace in the abstract we have seen : it remains that we discover , . how he doth lessen grace in the concrete ; this is the center of his design . he would not extol grace so much , but that he hopes thereby to condemn the generation of the just , and to make it appear , that there are few or none , that are truly gracious . when he comes to apply all this to the condition of any child of god , he deals treacherously ; and his cunning consists of three parts . . he compares the present state of any one , with whom he deals , to the highest attainments and excellencies of grace ; allowing nothing to be grace , but what will answer these descriptions he had already given . here the tempter doth apparently make use of a false ballance , and a bag of deceitful weights . for thus he puts them to it : thou sayest thou hast grace , but thou dost altogether deceive thy self , for indeed thou hast none at all . compare thy self with others , that were in scripture noted , as undoubtedly gracious , and thou wilt see that in the ballance , thou art lighter than vanity . abraham had faith , but he believed above hope . moses and paul had love , but they manifested it by preferring their brethrens happiness before their own . david was a saint , but he had a heart ravished with god. the martyrs spoken of in heb. . they could do wonders ; they were above fears of men , above the love of the world ; they loved not their lives to the death : how joyfully took they the spoyling of their goods ? how couragiously did they suffer the sharpest torments ? besides ( saith he ) all the children of god are described is sanctified throughout , abounding with all fruits of righteousness ; their faith is working ; their love still laborious ; their hope produceth constant patience : what art thou to these ? that in thee which thou callest faith , or love , or patience , &c. 't is not fit to be named with these : thy fears may tell thee , that thou hast no faith , and so may thy works ; thy murmurings under god's hand is evidence sufficient , that thou hast no patience . the little that thou dost for god , or especially wouldst do , if it were not for thy own advantage , may convince thee that thou hast no love to him ; thy weariness of services and duties thy confessed unprofitableness under all , do proclaim thou hast no delight in god , nor in his ways . he further adds , for the confirmation of all this : consider how far temporaries may go , that shall never go to heaven . thou art far short of them ; thy gifts , thy works , thy vertues , thy illumination , thy conversation , thy conscientiousness are nothing like theirs : how is it possible then that such as one as thou ( a pittiful contemptible creature ) shouldst have any thing of true grace in thee ? thus he makes the application of all the discovery of grace , which he presented to them . though he needs not urge all these things to every one , any one of these particulars frequently serves the turn . when a trembling heart compares it self with these instances , it turns its back , yields the argument , and is ashamed of its former hopes , as those are of their former confidence , who flee from battel . hence then do we hear of these various complaints : one saith , alas ! i have no grace , because i live not as other saints have done in all exactness . another saith , i have no faith , because i cannot believe above reason , and contrary to sense , as abraham did . a third crys out , he hath no love to god , because he cannot find his soul ravished with desire after him . another thinks , he hath a hard heart , because he cannot weep for sin. another concludes against himself , because he finds not a present chearful resolve ( while he is not under any question for religion ) to suffer torments for christ . some fear themselves , because temporaries in some particulars , have much out-gone them . you see how complaints may upon this score , be multiplied without end ; and yet all this is but fallacy . satan tells them what grace is at the highest , but not a word of what it is at lowest : and so unskilful is a tossed , weak christian , that he in examining his condition , looks after the highest degrees of grace ( as affording clearer evidence ) and not after the sincerity of it ; which is the safest way for trial , where graces are weak . in a word , this kind of arguing is no better than that of children , who cannot conclude themselves to be men , because their present stature is little , and they are not as tall as the adult . . another part of his cunning in lessening the real graces of god's children , is to take them at an advantage , when their graces are weakest , and themselves most out of order . he that will chuse to measure a man's stature while he is upon his knees , seems not to design to give a faithful account of his height . no more doth satan , who , when he will make comparisons , always takes the servants of god at the worst . and indeed , many advantages do the children of god give him , insomuch that it is no wonder that he doth so oft baffle them , but rather a wonder that they at any time return to their comforts . . sometimes he takes them to task while they are yet young and tender , when they are but newly converted , before their graces are grown up , or have had time to put forth any considerable fruit. . or when their graces are tired out , by long or grievous assaults of temptation ; for then they are not what they are at other times . . when their hearts are discomposed , or muddied with fear ; for then their sight is bad , and they can so little judg of things that differ , that satan can impose almost any thing upon them . . sometimes he comes upon them , when some grace acts his part but poorly ( as not having its perfect work ) and is scarce able to get through , sticking as it were in the birth . . or when the progress of grace is small and imperceptible . . or while in the absence of the sun ( which produceth flowers , and fragrancy , and is the time of the singing of birds , cant. . , . ) it is forced to cast off its summer fruits of joy , and sensible delights ; and only produceth winter fruits , of lamenting after god , longing and panting after him , justifying of god in his dealings , and condemning it self ; all this while sowing in tears , for a more pleasing crop. . or while expectations are more than enjoyments , the man it may be promised himself large incomes of greater measures of comforts , ease , or strength , under some particular ordinances , or helps which he hath lately attained to ; and not finding things presently to answer what he hoped for , is now suspitious of his case , and thinks he hath attained nothing , because he hath not what he would . . sometimes satan shews them his face in this glass , when 't is foulest , through the spots of some miscarriage . . or he takes advantage of some natural defects , as want of tears , which might be more usual in former times , but are now dried up ; or from the ebbings and uncertainty of his a●●ections , which are never sure rules of trials . . or in such acts that are of a mixed nature in the principles and motives , where it may seem to be uncertain to which the act must be ascribed , as to the true parent . the heart of a gracious person being challenged upon any of these points , and under so great a disadvantage , being called out to give a proof of himself , especially in the view of grace set forth in all its excellency and glory , shall have little to plead , but will rather own the accusation . and the rather , because . it is another part of satan's cunning , to urge them ( whilst they are thus at a stand ) with a possibility , nay , a probability of their mistaking themselves , by passing too favourable an opinion formerly of their actions . to confirm them in this apprehension : . he lays before them the consideration of the deceitfulness of the heart , which ( being so , above all things , and desperately wicked , beyond ordinary discovery ) makes a fair way for the entertainment of a suspition of self-delusion in all the former hopes which a man hath had of himself . satan will plainly speak it : thou hast had some thoughts and workings of mind towards god , but seeing they carry so great a disproportion to rule and example , and come so far short of common graces ; 't is more than probable , that such poor , weak , confused appearances are nothing . how knowest thou that thine adherence to , and practice of the command and services of god are any more , than from the power of education , the prevalency of custom , or the impressions of moral swasion ? how dost thou know that thy desires after god , and thy delight in him , are any more than the products of natural principles , influenced by an historical faith of scripture doctrine ? 't is oftentimes enough for satan to hint this : a suspitious heart ( as it were greedy of its own misery ) catcheth at all things that make against it : and hence complains ; that it hath no grace because it sees not any visible fruits , or makes not a sufficient appearance at all times , when opposed , or resisted ; or because it wants sensible progress , or gives not the summer fruits of praises , rejoycings , and delights in god ; or because it seems not to meet with remarkable improvements in ordinances ; or because it cannot produce tears , and raise the affections ; and because the party doth not know but his heart might decieve him , in all that he hath done . which the devil yet further endeavoureth to confirm , . by a consideration of the seeming holiness and graces of such , as believed themselves to be the children of god , and were generally by others reputed so to be ; who yet , after a glorious profession , turned apostates . this being so great and undeniable an instance of the hearts deceitfulness , makes the poor tempted party conclude , that he is certainly no true convert . thus have we seen satan's sophistry in the management of those five grand topicks , from whence he draws his false conclusions against the children of god , pretending to prove that they are not converted ; or at least , if they be in a state of grace , that they in that state , are in a very bad unsuitable condition to it . ( for if his arguments fall short of the first , they seldom miss the latter mark . ) this was his first engine . now follows . . the other engine by which he fixeth these conclusions , which though it be not argumentative , yet it serves to sharpen all his fallacies against the comforts of god's children ; this is fear , which together with his objections he sends into the mind . that satan can raise a storm and commotion in the heart by fear , hath been proved before . i shall now only in a few things shew , how he doth forward his design , by astonishing the heart with his frightful thundrings . . his objections being accompanied with affrightments , they pass for strong undeniable arguments , and their fallacy is not so easily detected . fear , as well as anger , darkens reason , and disables the understanding to make a true faithful search into things , or to give a right judgment : as darkness deceives the senses , and makes every bush affrightful to the passenger ; or as muddied waters hinder the sight : so do fears in the heart disable a man to discover the silliest cheat that satan can put upon it . . they are also very credulous . when fear is up , any suggestion takes place . as suspitious incredulity is an effect of joy , ( the disciples at first hearing that christ was risen , for joy believed it not ) so suspitious credulity is the effect of fear . and we shall observe several things in the servants of god , that shew a strange inclination , as it were a natural aptitude to believe the evil of their spiritual estate which satan suggests to them . as . there is a great forwardness , and precipitancy in the heart , to close with evil thoughts raised up in us . when jealousies of god's love are injected , there is a violent hastiness , forthwith ( all calm deliberation being laid aside ) to entertain a belief of it . this is more than once noted in the psalms . in this case , david acknowledgeth this hasty humour ; i said in my haste , psal . . . and psal . . . this hasty forwardness to determine things that are against us , without due examination , asaph calls a great weakness ; this is my infirmity , psal . . . . there is observable in those that are under spiritual troubles , a great kind of delight , ( if i may so call it ) to hear threatnings rather than promises ; and such discourses as set forth the misery of a natural state , rather than such as speak of the happiness of the converted : because these things , in their apprehension , are more suitable to their condition , and more needful for them , in order to a greater measure of humiliation , which they suppose to be necessary . however , thus they add fuel to the flame . . they have an aptitude to hide themselves from comfort , and with a wonderful nimbleness of wit and reasoning , to evade , and answer any argument brought for their comfort ; as if they had been volunteers in satans service , to fight against themselves . . they have also so great a blasting upon their understanding , that satan's tempting them to doubt of their good estate , is to them a sufficient reason to doubt of it ; and that is ground enough for them to deny it , because satan questions it . . these fears make all satan's suggestions strike the deeper , they point all his arrows , and make them pierce ( as it were ) the joynts and marrow ; they poyson and envenom them to the great increase of the torment , and hinderance of the cure ; they bind the objections upon them , and confirm them in a certain belief that they are all true . we have now viewed satan's engines and batteries against the servants of the lord , for the destuction of their joy and peace , by spiritual troubles ; but these are but the beginnings of sorrows , if compared with those distresses of soul , which he sometimes brings upon them . of which next . chap. ix . of his fourth way to hinder peace , by spiritual distresses . . the nature of these distresses , the ingredients and degrees of them . whether all distresses of soul arise from melancholy ? . satan's method in working them , the occasions he makes use of , the arguments he urgeth , the strengthening of them by fears . . their weight and burthen explained in several particulars . some concluding cautions . the last sort of troubles by which satan overthrows the peace of the soul , are spiritual distresses ; these are more grievous agonies of soul , under deepest apprehensions of divine wrath , and dreadful fears of everlasting damnation , differing in nature and degree , from the former sorts of troubles ; though in these satan observes much what the same general method , which he used in spiritual troubles last mentioned . for which cause , and also that these are not so common as the other , i shall speak of them with greater brevity . herein i shall shew , . their nature . . satan's method in working them . . their weight and burthen . . the nature of spiritual distresses will be best discovered , by a consideration of those ingredients of which they are made up , and of the different degrees thereof . . as to the ingredients , there are several things that do concur for the begetting of these violent distresses . as , . there is usually a complication of several kinds of troubles . sometimes there are outward troubles , and inward discomposures of spirit arising from thence ; sometimes affrightments of blasphemous thoughts long continued , and usually spiritual troubles ( in which their state or condition have been called to question ) have gone before . heman ( who is as famous an instance in this case , as any we meet withal in scripture ) in psal . . seems not obscurely to tell us so much ; his soul was full of troubles , ver . . and in ver . . he complains that god had afflicted him with all his waves : and that these were not all of the same kind ( though all concurred to the same end ) he himself explains , ver . , . where he bemoans himself for the unkindness of his friends : thou hast put away mine acquaintance ; lover and friend hast thou put far from me . . these troubles drive at a further end than any of the former ; for their design was only against the present quietness and peace of god's children , but these design the ruine of their hopes for the future ; they are troubled , not for that they are not converted , but for that they expect never to be converted . this is a trouble of an high nature , making them believe that they are eternally reprobated , cut off from god for ever , and under an impossibility of salvation . . these troubles have the consent and belief of the party . in some other troubles satan disquieted the lords servants , by imposing upon them his own cursed suggestions , violently bearing in upon them temptations to sin and blasphemy , or objections against their state of regeneration , while in the mean time they opposed and refused to give consent ; but in these satan prevails with them , to believe that their case is really such as their fears represent it to be . . they are troubles of a far higher degree than the former , the deepest sorrows , the sharpest fears , the greatest agonies . heman , psal . . ver . , . calls them terrours even to distraction : while i suffer thy terrours , i am distracted ; thy fierce wrath goeth over me , thy terrours have cut me off . . there is also god's deserting of them in a greater measure than ordinary , by withdrawing his aids and comforts . and ( as mr. perkins notes ) if the withdrawing of grace be joyned with the feeling of god's anger , thence ariseth the bitterest conflict , that the soul of a poor creature undergoes . . as to the different degrees of spiritual distresses , we must observe : that according to the concurrence of all , or fewer of those ingredients ( for they do not always meet together , though most frequently they do ) and according to the higher , or lower degrees in which these are urged upon the conscience , or apprehended and believed by the troubled party ; these agonies are more or less , and accordingly we may distinguish them variously . as , . some are desperate terrours , of cursed reprobates under desperation . these terrours in them , are in the greatest extremity , the very pit of misery , of the same nature with those of the damned in hell , where the worm that never dies , is nothing else but the dreadful vexation and torment of an accusing conscience . they are commonly accompanied with blaspheming of god , and an utter rejection of all means for remedy ; and though they sometimes turn to a kind of secure desperation , ( by which ( when they see it will be no better ) they harden themselves in their misery , and seek to divert their thoughts ) as cain did , betaking himself to the building of cities . and esau , when he had sold his birth-right , despised it , and gave himself up to the pursuit of a worldly interest ; yet sometimes these terrours end in self-murther , as in judas , who being smitten with dread of conscience , went and hanged himself . we have many sad instances of these desperate terrours . cain is the first we read of , and though the account the scriptures give of him be but short , yet 't is sufficient to let us see what his condition was , gen. . . to . first , he was cursed from the earth . of this part of his curse , there were two branches ; . that his labour and toyl in tillage should be great , and greatly unsuccessful ; for thus god himself explains it , ver . . when thou tillest the ground , it shall not henceforth yield unto thee her strength . the earth was cursed with barrenness before to adam , but now to cain it hath a double curse . . that he should be a man of uncertain abode in any place ; a fugitive and a vagabond shalt thou be in the earth : not being able to stay long in a place , by reason of the terrours of his concience . his own interpretation of it , ver . . shews , that herein lay a great part of his misery ; thou hast driven me out this day from the face of the earth . by which it appears , that he was to be as one that was chased out of all society , and as one that thought himself safe in no place . secondly , he was hid from the face of god ; that is , he was doomed to carry the inward feeling of god's wrath , without any expectation of mercy . thirdly , his mind being terrified under the apprehension of that wrath , he crys out , that his sin was greater than it could be pardoned ; or that his punishment was greater than he could bear . ( for the word in the original , signifies both sin , and punishment . ) take it which way you will , it expresseth a deep horrour of heart . if in the former sense , then it signifies a conviction of the greatness of his sin to desperation ; if in the latter sense , then 't is no less than a blasphemous reflection upon god , as unjustly cruel . fourthly , this horrour was so great , that he was afraid of all he met with , suspecting every thing to be armed with divine vengeance against him ; every one that findeth me , shall slay me . or if that speech was a desire , that any one that found him might kill him , ( as some interpret ) it shews that he preferred death before that life of misery . it seems then , that god smote him with such terrour and consternation of mind , and with such affrightful trembling of body , for his bloody fact , that he was weary of himself , and afraid of all men , and could not stay long in a place . by these tokens ( or some other way ) god sets his mark upon him , as upon a cursed miscreant , to be noted and abhorred of all . such another instance was lamech , of whom the same chapter speaks . . the sting of conscience was so great , that he is forced to confess his fault : ( the interpretations of those , that take it interrogatively ; have i slain ? or , if i have , what is that to you ? &c. are upon many accounts improper ; much more are those so , that take it negatively ) . which , whether it were the abomination of poligamy , ( as some think ) by which example he had destroyed more than cain did ; or if it were murther in a proper sense ( as the words and context plainly carry it ) 't is not very material to our purpose ; however god smote him with horrour , that he might be a witness against himself . . he accuseth himself for a more grievous sinner , and more desperate wretch by far than cain : if cain ( ver . . ) shall be avenged seven-fold , truly lamech seventy and seven-fold . which is as much as to say , that there was as much difference 'twixt his sin and cain's , as betwixt seven , and seventy seven . . it seems also by his discourse to his wives , that he was grievously perplexed with inward fears ; suspecting ( it may be ) his very wives ( as well as others ) might have private combinations against him , for the prevention whereof , he tells them by cain's example of god's avenging him . these two early examples of desperation the beginning of the world affords , and there have been many more since , as esau and judas . of late years we have the memorable instance of francis spira , one of the clearest and most remarkable examples of spiritual horrour , that the latter ages of the world were ever acquainted with ; yet i shall not dare to be confident of his reprobation , as of cain's and judas's , because the scripture hath determined their case , but we have no such certain authority to determine his . . there are also distresses from melancholy , which may be further differenced according to the intenseness , or remisness of the distemper upon which they depend . for sometimes the imagination is so exceedingly depraved , the fears of heart so great , and the sorrows so deep , that the melancholy person crying out of himself , that he is damned , under the curse of god , &c. appears to be wholly besides himself ; and his anguish to be nothing else , but a delirous irrational disturbance . there are too many sad instances of this : some i have known , that for many years together , have laboured under such apprehensions of hell and damnation , that they have at last proceeded to curse , and blaspheme god in a most dreadful manner ; so that they have been a terrour to all their friends and acquaintance . and though sometimes they would fall into fits of obstinate silence , yet being urged to speak , they would amaze all that were about them , with the confident averment of their damnation ; with horrible out-crys of their supposed misery and torments , and with terrible rage against heaven . some in this distemper , will fancy themselves to be in hell already , and will discourse as if they saw the devils about them , and felt their torture . such as these give plain discovery by their whole carriage under their trouble , and some concomitant false imaginations about other things , ( as when they fancy themselves to be in prison , or sentenced to death , and that torments , or fire , are provided for them by the magistrate , &c. ) that 't is only melancholy ( perverting their understanding ) that is the cause of all their sorrow . others there are , who are not altogether irrational , because in most other things their understanding is right ; yet being driven into melancholy upon the occasion of crosses , or other outward afflictions , they at last six all their thoughts upon their souls , and now their fancy becoming irregular in part , the whole of the irregularity appears only in that , wherein they chiefly concern themselves . hence they misjudg themselves , and condemn themselves to everlasting destruction ; sometimes without any apparent cause , and sometimes they accuse themselves of such things as they never did ; they fear and cry out they are damned , but they cannot give a particular reason , why they should entertain these fears , neither can they shew any cause why they should refuse the comforts of the promises that are offered , but they say , they know , or are perswaded it is so ; upon no better account than this , it is so , because it is so . or if they give reasons of their imagination , they are commonly either feigned , or frivolous , and yet in all other matters they are rational , and speak or act like men in their right minds . of both these kinds of desperation i shall speak nothing further ; 't is enough to have noted that such there are , because the cure of the former is impossible , and the cure of the latter doth wholly depend upon physick . some may possibly question , whether all extraordinary agonies of soul , upon the apprehension of eternal damnation , be not the fruits of melancholy ? and if not , then what may the difference be betwixt those that proceed from melancholy , and those that are properly the terrours of conscience ? as to the first part of the question , i answer , . that all spiritual distresses , are not to be ascribed to melancholy . for , . there are some melancholy persons who are never more free from spiritual troubles ( though frequently accustomed to them at other times ) than when ( upon the occasion of some special trouble , or sickness , threatning death ) there is greatest cause to fear such onsets upon the increase of melancholy ; some such i have known . . sometimes these distresses come suddenly , their conscience smiting them in the very act of sin ; and these persons sometime such , as are not of a melancholick constitution . spira was suddenly thunder-struck with terrours of conscience , upon his recantation of some truths which he held ; and so were some of the martyrs . sometimes terrours that have continued long , and have been very fierce , are removed in a moment . now , 't is not rational to say , that melancholy only occasioned all such troubles , where in bodies that are not naturally of that complexion , ( and some such have been surprised with terrours of conscience ) : if we will take a liberty to suppose an accidental melancholy , we must of necessity allow some time ; and ( usually ) some precedaneous occasion , to mould them into such a distemper . neither do the fears of melancholy cease on a sudden , but abate gradually , according to the gradual abatement of the humour . to say that cain's , or judas's dispair were the invasions of strong melancholy , is not only beyond all proof , but also probability . neither is it likely that david ( whose ruddy countenance , and inclination to musick , are tokens of a sanguine complexion ) was always melancholick under his frequent complaints of spiritual trouble . . they that read the story of spira , and observe his rational serious replies , to the discourses that were offered him for his comfort , and his carriage all along , will have no cause to conclude his trouble to be only melancholy ; neither did the sober judicious by-standers ascribe his distress to any such cause . . the agony of christ upon the cross , under the sense of divine wrath for our sins , ( though it were without desperation ) is an undeniable proof , that there may be deep sense of god's displeasure upon the soul of man ; which cannot be ascribed to melancholy . . i answer , that it is not to be denied , but that god may make use of that humour as his instrument , for the increase and continuance of terrours upon the consciences of those , whom he thinks fit to punish ( for any provocation ) with spiritual desertion . as he made use of that distemper to punish saul and nebuchadnezzar . i speak not here of those distresses which are nothing else but melancholy , ( such as those before mentioned , of which physicians have given us frequent histories ) though in this case , the secret ways of god's providences are to be adored with humble silence ; but of those terrours of conscience which have a mixture of melancholy to help them forward , yet so , as that the judgment and reason are not thereby perverted . spira , when his case was hastily concluded , by an injudicious friend , to be a strong melancholy , made this reply : well , be it so , seeing you will needs have it so ; for thus also is god's wrath manifested against me . — which shews , . that he believed , god doth sometimes manifest his wrath against man by melancholy . and , . that he denied this to be his condition : for he still concluded , that god sent the terrours of his wrath immediately upon his conscience , as the sentence of his just condemnation , for denying christ . now when god doth make use of melancholy , as his instrument in satan's hand , to make the soul of man more apprehensive of his sin and god's wrath , ( though he doth not always make use of this means , as hath been said ) while he still preserves the understanding from false imaginations . the distress is still rational , and we have no cause to make any great difference betwixt these troubles that have such a mixture of melancholy , and such as have not . neither must we say , that then 't is in the power of the physician to remove , or mitigate such spiritual distresses . for if god see it fit to make use of melancholy for such a purpose , he can suspend the power of physick , so that it shall not do its work till god hath performed all his purpose . and the unsuccessfulness of remedies in this distemper , ( while it seems to be wonderfully stubborn , in resisting all that can be done for cure ) is more to be ascribed ( in some cases ) to god's design , than every physician doth imagine . as to the latter part of the question . how the terrours of melancholy , and those of conscience are to be distinguished , i shall only say this : that ( as i said ) we are not much concerned to make any distinction , where the distressed party acts rationally . 't is true , something may be observed from these mixtures of melancholy ; and thence may some indications be taken by the friends of the distressed , which may be of use to the afflicted party . physick in this case is not to be neglected , because ( though god may permit that distemper in order to the terrour of the conscience ) we are not of god's counsel , to know how high he would have it to go , nor how long to continue ; but 't is our duty ( with submission to him ) to use all means for help . however , seeing the physician is the only proper judg of the bodily distemper , it were improper to speak of the signs of melancholy in these mixt cases , to those that cannot make use of them . and as for these distresses of melancholy that are irrational , they are of themselves so notorious , that i need not give any account of them . there is usually a constitution inclining that way , and often the parents , or friends of the party , have been handled in the same manner before ; or if their natural temper do not lead them that way , there is usually some cross , trouble , disappointment , or the like outward affliction that hath first pressed them heavily , and by degrees hath wrought them into melancholy , and then afterward they come to concern themselves for their souls . ( as that woman in platers observations , who being long grieved with jealousie upon grounds too just , at last fell into grievous dispair , crying out ; that god would not pardon her ; that she was damned ; that she felt hell already , and the torments of it , &c. ) or there are some concomitant delirium's , imaginations apparently absurd , or false , &c. all which give plain discoveries of irrational distresses . and if there remained any doubt concerning them , the consideration of all circumstances together , by such as are sober and judicious , would easily afford a satisfaction . . having now confined the discourse to the spiritual distresses of god's children , that are not so oppressed with melancholy , as to be misled with false imaginations ; i must next , concerning these distresses , offer another observable distinction , which is this : that they are either made up of all the five forementioned ingredients , or only of some of them , and so may be called total , or partial ; though in each of these there may be great differences of degrees . . sometimes then the children of god may be brought into total distresses of conscience , even with desperation , and ( that which is more hideous ) with blasphemy . if mr. perkins his observation hold true , who tells us , that they may be so over-charged with sorrow , as to cry out they are damned , and to blaspheme god. and we have no reason to contradict it , when we observe how far david went in his haste , more than once . and whatever may be the private differences betwixt these and the reprobates , in their agonies ( as differences there are , both in god's design , and their hearts , though not visible ) yet if we compare the fears , troubles , and speeches of the one and the other together , there appears little or no difference which by-standers can certainly fix upon . if it seems harsh to any , that so horrid a thing as despair should be charged upon the elect of god , in the worst of their distresses , it will readily be answered ; . that if we suppose not this , we must suppose that which is worse . if we like not to say , that god's children may fall into despair ; we must conclude ( very uncharitably ) that they that fall into despair , are not god's children . . 't is easie to imagine a difference betwixt partial and total dispair , betwixt imaginary and real . the children of god , under strong perturbation of spirit , may imagine themselves to do what they do not , and so may bear false witness against themselves ; professing that all their hope of salvation is lost , when yet the root of their hope may still remain in their hearts undiscovered . the habit may be there , when all visible acts of it are at present suspended , or so disguised in a croud of confused expressions , that they cannot be known . or , if they have real distrust of their salvation , yet every fit of real diffidence , is not utter desperateness ; neither will it denominate a man to be totally desperate , any more than every error , even about fundamentals , will denominate a man an heretick . for as it must be a pertinacious error in fundamentals that makes an heretick , so it must be a pertinacious diffidence that makes a man truly desperate . . but sometimes the children of god have only partial distresses . that is , they may have a great measure of some of the ingredients , without mixture of the rest . particularly , they may have a great measure of the sense of divine wrath and desertion , without desperation . the possibility of this is evident , beyond exception , in the example of our blessed saviour , when he cry'd out , my god , my god , why hast thou forsaken me ? none can ascribe desperation to him , without blasphemy ; and if they should , the very words , my god , my god , ( expressing his full and certain hope ) do expresly contradict them . such an instance , of spiritual distress without desperation , i take heman to be . how high his troubles were , is abundantly testified in psal . . and yet that his hope was not lost , appears not only by his prayer for relief in the general ; ( for hope is not utterly destroyed , where the appointed means for help are carefully used , ) but by the particular avouchment of his hope in god , in the first verses of that psalm , o lord god of my salvation , i have cried day and night before thee . . the last difference of spiritual distresses which i shall observe , is this ; that some are more transient fits and flashes of terror , under a present temptation , which endure not long ; others are more fixed and permanent . the less durable distresses may be violent and sharp , while they hold . temptations of diffidence may strongly possess a child of god , and at first may not be repelled ; and then before their faith can recover it self , they vent their present sad apprehensions of their estate , as jonah did , jon. . . i said i am cast out of thy sight . many such fits david had , and in them , complained at this rate , why hast thou forsaken me ? why castest thou off my soul ? psal . . . i said in my haste , i am cut off from before thine eyes . psal . . . i said in my haste , all men are lyars . which was a great height of distrust , and too boldly reflecting upon god's faithfulness , considering the special promises that god had made to him . such sharp fits were those of bainham , and bilney , martyrs , whose consciences were so sorely wounded for recanting the truth which they professed , that they seemed to feel a very hell within them . the more fixed distresses , as they are of longer continuance , so they are often accompanied with the very worst symptomes : for when in these agonies , no sun nor star of comfort appears to them for many days , all hope that they shall be saved seems to be taken away ; and being tired out with complaints and importunities , without any answer , they at last reject the use of means . some have lain many years ( as the paralytick man at the pool of bethesda ) without cure. some from their youth up , as heman complains . some carry their distresses to their death-bed , and it may be , are not eased till their souls are ready to depart out of their bodies , and then they often end suddenly and comfortably . some , i could tell you of , who on their death-bed after grievous terrours , and many out-crys , concerning their miseries of blackness and darkness for ever , lay long silent ; and then on a sudden brake out into raptures of joy , and adoring admiration , of the goodness of god , using that speech of the apostle , rom. . . o the depth of the riches , both of the wisdom and knowledg of god! how unsearchable are his judgments , and his ways past finding out ! others go out of the world in darkness , without any appearance of comfort : such an instance was mr. chambers , ( as the story of his death testifies ) mentioned by mr. perkins , in his treatise of desertions , of whom this account is given ; that in great agonies he cried out , he was damned , and so died . the case of such is surely very sad to themselves , and appears no less to others ; yet we must take heed of judging rashly concerning such . nay , if their former course of life hath been uniformly good , ( for who will reject a fine web of cloth ( as one speaks ) for a little course list at the end , ) especially if there be any obscure appearance of hope . ( as that expression of mr. chambers , [ o that i had but one drop of faith ! ] is by mr. perkins supposed to be ) ; we ought to judg the best of them . we have seen the nature of spiritual distresses , in the ingredients and differences thereof . we are now to consider , . satan's method in procuring them : which consists , . in the occasions which he lays hold on for that end . . in the arguments which he useth . . in the working up of their fears , by which he confirms men in them . . as to the occasions : he follows much the same course which hath been described before in spiritual troubles ; so that i need not say much , only i shall note two things . . that it makes much for satan's purpose , if the party against whom he designs , have faln into some grievous sins . sins of common magnitude , do not lay a foundation suitable to the superstructure which he intends ; he cannot plausibly argue reprobation , or damnation from every ordinary sin ; but if he finds them guilty of something extraordinary , then he falls to work with his accusations . the most usual sins which he takes advantage from , are ( as mr. perkins observes ) those against the third , sixth , and seventh command ; sometimes those against the ninth . murther , adultery , perjury , and the wilful denial of truth against conscience , are the crimes upon which he grounds his charge , but most usually the last . upon this the distressed spira , and some of the martyrs . as for the other , the more private they are , satan hath oft the more advantage against them , because god's secret and just judgment , will by this means bring to light the hidden things of darkness ; and force their consciences to accuse them , of that which no man could lay to their charge , that he might manifest himself to be the searcher of the hearts , and trier of the reins . thus have many been forced to disclose private murthers , secret adulteries , and to vomit up ( though with much pain and torture ) that which they have by perjury , or guile , extorted from others . . where satan hath not these particular advantages , he doth endeavour to prepare men for distresses , by other troubles long continued . all men that are brought to dispair of their happiness , must not be supposed to be greater sinners than others ; some are distressed with fears of eternal damnation , that are in a good measure able to make job's protestation in these cases : that their heart hath not been deceived by a woman : that they have not laid wait at their neighbours door : that they have not lift up their hand against the fatherless , when they saw their help in the gate ; that their land doth not cry against them , nor the furrows thereof complain ; that when they saw the sun when it shined , or the moon walking in brightness , their heart hath not been secretly enticed , nor their mouth kissed their hand ; that they rejoyced not in the destruction of him that hated them , nor lift up themselves when evil found him , &c. notwithstanding all which their fears are upon , and prevail against them . but then before satan can bring them to consent to such dismal conclusions against themselves , they must be extraordinarily fitted to take the impression ; either tired out under great afflictions , or long exercised with fears about their spiritual estates , without intermixture of comfort , or ease , or their faculties broken and weakned by melancholy . any of these give him an advantage equivalent to that of great sins . for though he cannot say to these , your sins are so enormous , that they are ( considered themselves together with their circumstances ) sad signs or reprobation ; yet he will plead that god's carriage towards them , doth plainly discover that he hath wholly cast them off , and left them to themselves , without hope of mercy . . as for the arguments which he useth , they are much-what from the same topicks which he maketh choice of in bringing on spiritual troubles . only as he aims at the proof of a great deal more against god's children , than that they are not converted ; so accordingly he scrues up his mediums for proof to an higher pin . his arguments are , . from scriptures wrested , or misapplied . his choice of scriptures for this purpose , is of such places as either seem to speak most sadly the dangerous and fearful estate of men , according to the first view and literal representation of them , through the unskilfulness of those that are to be concerned ; or of such places as do really signifie the miserable unhappiness of some persons , who through their own fault , have been cut off from all hope , and the possibility of the like to some others for the future . so that in framing arguments from scripture , the devil useth a twofold cunning . . there are some scriptures which have the word damnation in them , applied to some particular acts and miscarriages of men ; when yet their intendment is not such as the word seems to sound , or as he would make them to believe . now , when he catcheth a child of god in such acts as are there specified , ( if he finds that his ignorance , or timerousness is such , as may render the temptation feazible ) he presently applies damnation to them by the authority of those texts . for instance , that text of rom. . . hath been frequently abused to that end ; he that doubteth , is damned if he eat . — the word damned there , strikes deep with a weak troubled christian , that is not skilful in the word of righteousness . for whether satan apply it to sacramental eating ( as sometimes he doth to the ignorant , though contrary to the purpose of the text , ) or to doubting in the general , he makes this conclusion out of it : thou doubtest , or thou hast eaten the sacrament doubtingly , therefore there is no hope for thee ; thou art damned . whereas all this while , the devil doth but play the sophister in the abuse of the signification of words . for that scripture evidently relates to the difference that then was in the church , about eating those meats that were unclean by moses's law : in which case the apostle doth positively declare , that the difference betwixt clean and unclean meats , is taken away ; so that a christian might with all freedom imaginable , eat those meats that were formerly unclean , with this proviso , that he were fully perswaded in his own mind . the necessity of which satisfaction , he proves from this , that otherwise he should offend his own conscience , which in that case must needs condemn him ( and that 's the damnation that is there spoken of ) ; as is more evident by comparing this verse with the next foregoing ; happy is he that condemneth not himself . but he that doubteth , doth condemn himself , because he eats not of faith ; that is , from full perswasion of the lawfulness of the thing . this scripture then hath nothing at all in it , to the purpose for which satan brings it ; it doth not speak of any finall sentence of condemnation passed upon a man for such an act ; all , and the utmost that it saith , is only this , that it is a sin to go against the perswasion of conscience , and consequently it puts no man further off salvation , than any other sin may do ; for which , upon repentance , the sinner may be pardoned . another text which satan hath frequently abused , to the very great prejudice of many , is that of cor. . . he that eateth and drinketh unworthily , eateth and drinketh damnation to himself . with this scripture he insults over the humble fearful christian , who is sensible of his unworthiness of so great a priviledg . sometimes he keeps him off long from the sacrament of the lord's supper , upon this very score ; that such an unworthy wretch ought not to make such near and familiar approaches to christ . and if at last he is perswaded to partake of this ordinance , then ( taking the advantage of the parties consciousness of his great vileness , and the very low thoughts which he entertains of himself ) he endeavours to perswade him , that now he hath destroyed himself for ever , and run upon his own irrecoverable damnation . thus he pleads it ; can any thing be more plain , than that thou hast eaten and drunken unworthily ? thy own conscience tells thee so : and can any thing be more positively asserted than this , that he that doth so , eateth and drinketh damnation to himself ? what then canst thou think of thy self , but that thou art a damned wretch ? neither do i speak barely , what may be supposed satan would say in this matter , but what may be proved by many instances he hath said and urged upon the consciences of the weak , who have from hence concluded ( to the great distress of their souls ) that by unworthy receiving of the sacrament , they have sealed up their own condemnation ; and all this by abusing and perverting the sense of this text. for the unworthy receiving , doth relate to the miscarriages which he had taxed before , and it implies a careless , prophane eating ; such as might plainly express the small , or unworthy esteem that they had in their hearts for that ordinance . and the damnation there threatned , is not finall and irrecoverable damnation , but temporal judgment ; as the apostle himself doth explain it , in the next verses : for this cause many are sickly . — and if we would judg our selves , we should not be judged . — that is ( as he further explains it ) we should not be thus chastned , or afflicted ; and the word translated damnation , doth signifie judgment . at the furthest , if we should take it for the condemnation of hell , all that is threatned would be no more than this ; that such have deserved , and god in justice might inflict the condemnation of hell for such an offence : which is not only true of this sin , but of all others , which still do admit of the exception of repentance . all this while this is nothing to the poor humbled sinner , that judgeth himself unworthy in his most serious examination , and greatest diligence . satan here plays upon the unexactness of the translation , and the ignorance of the party in criticisms ; for 't is not every one that can readily answer such captious arguments . . but he hath another piece of cunning , which is this : he doth by a sigular kind of art , threap upon men some scripture that really speaks of eternal condemnation , without any sufficient evidence in matter of fact for the due application of them , only because they cannot prove the contrary . his proceeding herein is to this purpose : first , ( after he hath prepared his way , by forming their minds to a fearful suspition of their estate ) he sets before them such scriptures as these ; god hardned the heart of pharaoh : he hath prepared vessels of wrath , fitted for destruction . christ prayed not for the world : and that concerning the jews , he hath blinded their eyes , and hardned their hearts , secondly , he confidently affirms , that they are such . thirdly , he puts them to prove the contrary , and herein he sends them to the search of god's eternal decrees ; in which art , satan ( like an ignis fatuus ) leads them out of the way . and though he cannot possibly determine what he affirms , he shifts off the positive proof from himself , and leaves it upon them to make out , that they are not thus determined of by god's unchangeable purpose . and because the tempted ( under so great a cloud ) have no such perswasion of their present graces , as may enable them to make sure their election , by the fruits of their vocation , they are beaten off from their hold and are brought to believe that the argument is unanswerable : because they cannot say they are converted , they conclude they must be damned ; overlooking the true answer that they might make , by keeping close to the possibility , or probability that they may be converted , and so escape the damnation of hell. this general hope being of such high concern to the distressed , ( for 't is the first thing that must relieve them , till better evidence come in ) it is satan's great policy to cheat them of it , which he often doth by this method now declared . . satan doth mainly endeavour to misrepresent god to troubled souls , and from thence he draweth out arguments against them . in the former case of spiritual troubles , he misrepresents god , in that he represents only some attributes of his , not only distinct from , but in opposition to others , by which he labours to conceal the sweet and beautiful harmony that is among them ; and also to make one attribute , an argument against the comfortable supporting considerations , which another would afford . he insists upon god's justice without respect of mercy , upon his holiness , without any regard of his gracious condescentions to the infirmities of the weak . but when it is his business to bring any under spiritual distresses , he then misrepresents god at an higher rate , and sticks not to asperse him with abominable falshoods . there are two lies which he commonly urgeth at this time . . he represents god as a cruel tyrant , of a rigorous unmerciful disposition , that delights himself in the ruine and misery of men. to this purpose he rakes together the harshest passages of the scripture , that speak of god's just severity against the wilful obstinate sinners , that stubbornly contemn his offers of grace . god indeed hath cleared himself of this aspersion , by solemn oath , ezek. . . as i live , saith the lord god , i have no pleasure in the death of the wicked , but that the wicked turn from his way and live . yet the tempted will sooner believe satan's suggestion than god's oath ; partly because the sense of their vileness doth secretly sway them to think , there is reason that he should be so ; partly because their fears incline them to suspect the worst ; and partly the uneasie ●ossings of their mind long continued , reviveth the natural frowardness of the spirit against god. which , how apt it is ( when fretted with vexation ) to entertain harsh thoughts of god ? may be seen in the answer of the slothful servant to his lord , who returned his talent back again unimproved , with a reflection : importing that his master was such as none could please ; so severe , that he was discouraged from making any attempt of serving him acceptably , mat. . . he said , lord , i know thee that thou art an hard man● reaping where thou hast not sown , and gathering where thou hast not strawed . . he belies god further , by representing him as designing the ruine and misery of the tempted person in particular . he would make him believe that god had a particular spleen ( as it were ) against him above other men ; and that in all his dealings with , or concerning him , he is but as a bear lying in wait , and as a lyon in secret places , ready to take any advantage to cut him off . and accordingly he gives no other interpretation of all the ways of god , but such as make them look like tokens of finall rejection of those that are concerned in them . if there be upon them outward afflictions , he tells them , these are but the forerunners of hell : if they lie under inward sense of wrath , he calls that the first-fruits of everlasting vengeance : if any particular threatning be impressed upon their consciences by the spirit of god , in order to their humiliation and repentance ; he represents it as god's final sentence , and absolute determination against them . if for caution , god see it fit to set before them the examples of his wrath , ( as it is very frequent for him to do , lest we should fall after the same example of vnbelief , pet. . . cor. . . ) satan perverts this to that which god never intended , for he boldly asserts , that these examples prognosticate their misery ; and that god signifies by them , a prediction of certain unavoidable unhappiness . this must be observed here , that these misrepresentations of god , are none of satan's primary arguments ; he useth them only as fresh reserves to second others . for where he finds any wing of his batalions ready to be beaten , he comes up with these supplies to relieve them . for indeed , these considerations of god's severity in the general , or of his special resolve against any in particular , are not of force sufficient to attaque a soul , that is within the trenches of present peace ; they are not of themselves proper mediums to produce such a conclusion . though we suppose god severe , ( except we should imagine him to be an hater of mankind universally ) we cannot thence infer the final ruine of this , or that individual person . and besides , ( that these are unjustifiable falshoods ) they cannot make the final damnation of any one so much as probable , till the heart be first weakned in its hopes , by fears , or doubtings , raised up in it upon other grounds . then indeed men are staggered , either by the deep sense of their unworthiness , or some sad continuing calamity , and the seeming neglect of their prayers . if satan then tell them of god's severity , or that ( all his providences considered ) he hath set them up as a mark for the arrows of his indignation , they are ready to believe his report , it being so suitable to their present sence and feeling . . satan also fetcheth arguments from the sins of god's children , but his great art in this is by unjust aggravations to make them look like those offences ; which by special exception in scripture , are excluded from pardon . the apostle , john . . tells us of a sin that is unto death ; that is , a sin which if a man commits , he cannot escape eternal death , and therefore he would not have such a sinner prayed for . ( that the popish distinction of venial and mortal sins is not here intended , some of the papists themselves do confess ) . what he means by that sin he doth not tell us , it being a thing known sufficiently from other scriptures . the note of unpardonableness , is indeed affixed to sins under several denominations ; the sin against the holy ghost , christ pronounceth unpardonable , mat. , . total apostacy from the truth of the gospel , hath no less said of it by the apostle , when he calls it a drawing back to perdition , heb. . . whether these be all one , or whether there is any other species of sin irremissible , besides that against the holy ghost , 't is not to our purpose to make enquiry . what-ever they are in themselves , satan in this matter , makes use of the texts that speak of them distinctly ; as we shall presently see . but besides these , the scriptures speak of some , that were given up to vile affections , and to a reprobate mind , rom. . , . and of others that were given up to hardness of heart , mat. . . acts . . now , whosoever they are of whom these things may be justly affirmed , they are certainly miserable , hopeless wretches . here then is satans cunning , if he can make any child of god believe that he hath done any such act , or acts of sin , as may bring him within the compass of these scriptures , then he insults over them , and tells them over and over again , that they are cut off for ever . to this purpose he aggravates all their sins . and , . if he find them guilty of any great iniquity , he fixeth upon that , and labours all he can to make it look most desperately , that so he may call it the sin against the holy ghost ; and in this he hath a mighty advantage , that most men are in the dark about that sin : all men being not yet agreed whether it be a distinct species of sin , or an higher degree of wilfulness relating to any particular sin. upon this score , satan can lay the charge of this sin , upon those that apostatize from the truth , and through weakness have recanted it . ( thus he dealt with spira , with bilney , with bainham , and several others . ) there is so near a resemblance in these sins of denying truths , to what is said of the unpardonable sin , that these men though they were scholars , and men of good abilities , yet they were not able to answer the argument that the devil urged against them , but it prevailed to distress them . upon others also , hath satan the advantage to fix this accusation : for let the species of the sin be what it will , if they have any thing of that notion , that the sin against the holy ghost , is a presumptuous act of sin , under temptation , they will call any notorious crime , the sin against the holy ghost , because of the more remarkable aggravating circumstances that have accompanied such a fact. . he aggravates the sins of god's children from the wilfulness of their sinning . 't is a thing often too true , that a child of god may be carried by a violent impetus , or strong inclination of affection to some particular iniquity , where the forwardness of desires that way , by a sudden haste , do stifle those reluctancies of mind , which may be expected from one endowed with the spirit of god ; whose power upon them , doth ordinarily sway them , to lust against the flesh . but it is more ordinary to find a temptation to prevail , notwithstanding that an enlightned mind doth make some resistance ; which ( because 't is too feeble ) is easily born down by the strong importunities of satan , working upon the inclinations of the flesh . both these cases are improved against them , over whom satan hath got any advantage of doubting of their estate . if they have resisted but ineffectually , or not resisted at all , he chargeth them with the highest wilfulness , and will so aggravate the matter that they shall be put in fear , not only that there can be no grace ( where sin hath so much power as either to controul so much light and endeavours , or hath so subjected the heart to its dominion , that it can command without a contradiction ) but that they can have no hope ; that they that sin with so high an hand , should ever enter into god's rest . and to this purpose he commonly sets before them , that text of heb. . . if we sin wilfully after that we have received the knowledg of the truth , there remaineth no more sacrifice for sins . or that of heb. . . it is impossible for those who were once enlightned — if they fall away , to renew them again to repentance . both which places speak indeed , at least , such a difficulty , as in common use of speech , is called an impossibility , if not an utter absolute impossibility of repentance and pardon . but then the sinning wilfully , or falling away , there mentioned , is only that of total apostacy ; when men that have embraced the gospel , and by it have met with such impressions of power , and delight upon their hearts , which we usually call common grace , do notwithstanding , reject that gospel as false and fabulous , and so rise up against it , with scorn and utmost contempt ; as julian the apostate did . if now the true intendment of those scriptures were considered , by those that are distressed with them , they might presently see , that they were put into fear , where no such cause of fear was . but all men have not this knowledg , nor do they so duely attend to the matter of the apostles discourse , as to be able to put a right interpretation upon it ; upon such satan imposeth his deceitful gloss , and tells them : wilful sinners cannot be restored to repentance , but you have sinned wilfully ; when sin was before you , you rushed into it without any consideration ; as the horse into the battel : or when god stood in your way with commands , and advice to the contrary ; when your consciences warned you not to do so great wickedness , yet you would do it . you were as those that break the yoke , and burst the bonds . upon this supposition , that these texts speak of wilful sinning in the general ; how little can be said against satan's argument ? how many have i known , that have been tortured with these texts , judging their estate fearful , because of their wilfulness in sinning ? who upon the breaking of the snare of satan's misrepresentation , have escaped as a bird unto the hill. . when either of the two former ways will not serve the turn , ( that is , when he meets with such against whom he hath nothing of notorious wickedness to object , or such as have a better discerning of scripture , than so to be imposed upon , ) he labours to make a charge against them , from the number of their miscarriages . here he takes up all the filth he can , and lays it upon one heap at their door . 't is indeed an easie thing for satan to set the sins of a child of god in order before him , and to bring to mind innumerable evils , especially to one that is already awakened with a true discovery of the corruption of nature , and the vileness of sin. in which case , the more a man considers , the more he will discover ; and sins thus set in battel array , ( though they be not more than ordinary hainous , yet being many ) have a very dismal appearance . satan's design in this , is to bring men under the affrightments which seem most proper to be raised from a perverse aspect of the third rank of scriptures ; which a little before i pointed at . for the word of god speaking of the final estate of men , doth not only discover the hopeless condition of some as to eternal life from some particular acts of sin , but also the sad estate of others from the manner , degrees , and frequency of sinning . the heathens , because they improved not the knowledg of god , which they had from the works of creation , neither making those inferences , in matters relating to his worship , which those discoveries did direct them unto ; nor behaving themselves in full compliance to those rules of vertuous conversation , which they might have drawn from these principles , and unto which in point of gratitude , they were obliged , rom. . . they glorified him not as god , neither were thankful ; therefore god gave them up to a reprobate mind . and generally , concerning all others , the scripture teacheth us , that a return to a prophane fleshly life , after some reformation , hath a greater hazard in it than ordinary ; as appears by the parable , in mat. . . seven more wicked spirits re-enter ; where one that was cast out , is received again ; and , the last state of that man , is worst than the first . so also , pet. . . to this purpose is that of soloman , concerning the danger of continuance in sin , after many reproofs , prov. . . he that being often reproved , hardneth his neck , shall suddenly be destroyed , and that without remedy . these and many such like scriptures , satan hath in readiness , which he plies home upon the consciences of those that are troubled with the sense of sin ; telling them , that their hearts and ways being continually evil , notwithstanding all the courses that god hath taken to reclaim them ; that they having so long neglected so great salvation ; or that after having seemed to entertain it , became more sinful than before . ( which they will easily believe , because they are now more sensible of sin , and more observant of their miscarriages than formerly . ) there can be no question , but they are given up to vile affections ; and like the ground that bears nothing but briers and thorns , they are rejected , and nigh unto cursing , whose end is to be burned . the wound that is made with this weapon , is not so easily healed , as some others already mentioned ; because ( though satan do unduly wrest these passages , to such failures in the children of god , as have little or no affinity with them , for they only speak , of falling into open prophaneness with contumacy , yet ) they that have deep convictions , accompanied with great fears , do usually think that there are none worse than they are . and though they will grant , that some others have more flagitious lives , yet they think they have hearts so desperately wicked , that they must needs be under as great hazards , as those whose lives seem to be worse . . there is but one argument more , that carries any probability of proof for everlasting condemnation , and that is from an hard and impenitent heart . how satan will manage himself to make a child of god believe , that he hath such an heart ; is our last observation relating to his sophistry . and it is this , he unjustly aggravates the discomposures of the spirits of those that are troubled for sin , and from thence draws his arguments of irrecoverable damnation ; pleading that their hearts are seared , hardned , uncapable of repentance , and consequently of heaven . that final impenitency will conclude damnation , is certain , and that some have been given up to such a judicial hardness long before death , that they could not repent ; may not only be evidenced from the threatning of god to that purpose , mat. . make the heart of this people fat , &c. but also from the sad instances of pharaoh , ( of whom 't is said , that god hardned his heart ) and the jews who were blinded , rom. . . god hath given them the spirit of slumber , eyes that they should not see , and ears that they should not hear . but still the art lieth in this , how to make a child of god believe that it 's so with him . for this purpose he must take him at some advantage , he cannot terrifie him with this argument at all times . while he is acting repentance , with an undisturbed settled frame of heart , 't is not possible to make him believe he doth not , or cannot repent ; for this were to force him contrary to sense and experience . but he must take him at some season , which may , with some probability , admit of his plea , and nothing is more proper for that design , than a troubled heart ; so that he hath in this case , two things to do . . he disquiets the soul into as great an height of confusion as he can : that , . when he hath melted it into heaviness , and torn it into pieces , he may work upon its distractions . there are many things that fall out in the case of great anxiety of mind , that are capable of improvement for the accomplishment of this design . as , . distracting troubles bring the heart under the stupidity of amazement . their thoughts are so broken and disjoynted , that they cannot unite them to a composed , settled resolution in any thing , they can scarce joyn them together , to make out so much as might spell out their distinct desires , or endeavours ; they scarce know what they are doing , or what they would do . . they also poyson the thoughts with harsh apprehensions against god. great distresses make the thoughts sometimes recoil against the holy lord , with unseemly questionings of his goodness and compassion ; and this puts men into a bad sullen humour of untowardness , from whence ( through satan's improvement ) arise the greatest plunges of dispair . . most usually in this case , the greatest endeavours are fruitless , and dissatisfactory . satan ( though he be no friend to duty ) doth unseasonably urge them to repent , and pray , but 't is because they cannot do either with any satisfaction , and then their failures are matter of argument against them . for it they resolve to put themselves upon a more severe course of repentance , and accordingly begin to think of their sins , to number them , or to aggravate them , they are usually affrighted from the undertaking , by the hainous appearance of them ; they cannot , they dare not think of them , the remotest glimps of them is terrible to an affrighted conscience : the raising of them up again in the memory ( like the rising of a ghost from the grave ) is far more astonishing , than the first prospect of them , after commission . so true is that of luther , if a man could see sin perfectly , it would be a perfect hell. if they set themselves to beg their pardon by earnest prayer , they are so distracted and confused in prayer , that their prayers please them not ; they come off from the duty more wounded , than when they began . or if in any measure they overcome these difficulties , so that they do pray , and confess their iniquities , then they urge and force a sorrow , or compunction upon themselves , but still to a greater dissatisfaction : for , it may be ( and this usually happens in greater distresses ) they cannot weep , nor force a tear , or if they do , still they judg their sorrow is not deep enough , nor any way suitable to the greatness of their sin . . to all these satan sometimes makes a further addition of trouble , by injecting blasphemous thoughts : here he sets the stock , with an intention to graff upon it afterward . when all these things are thus in readiness , then comes he to set fire to the train , and thus he endeavours to blow up the mine . is not thy heart hardned to everlasting destruction ? how canst thou deny this ? art thou not grown stupid , and senseless of all the hazards that are before thee ? ( here he insists upon the amazement , and confusion of their spirit ; and 't is very natural for those that are drunk with the terrours of the almighty , to think themselves stupid , because of the distraction of their thoughts . i have known several that have pleaded that very argument to that purpose ) . satan goes on : what greater evidence can there be of an hardned heart , than impenitency ? thou canst not mourn enough ? thou hast not a tear for thy sins , though thou couldst weep enough formerly , upon every petty occasion ; nay , thou canst not so much as pray for pardon : is not this , not only a heart that doth not , but that cannot repent ? besides ( saith he ) thou knowest the secret thoughts that thy heart is privy to , do they not boyl up in thy breast against god ? art thou not ready to tax him for dealing thus with thee ? what is this untowardness , but desperate obdurateness ? and if with all these there be blaspemous injections , then he tells him it is a clear case that he is judicially hardned ; in that he acts the part of the damned in hell already . by all , or some of these deceits , the devil doth often prevail so far with men , that they conclude their heart to be so obstinate , so stupid , that 't is impossible that it should be ever mollified , or brought into a penitential frame , and consequently that there is no hope of their salvation . . there is but one thing more , ( besides the occasions which he takes , and the arguments which he makes use of ) relating to satan's method for the procurement of spiritual distresses , and that is his endeavour to strengthen these arguments , by the increase of fears in their hearts . what satan can do in raising up misgiving , tormenting fears , hath been said , and how serviceable this is to his design , i shall shew in a few particulars , having only first noted this in the general ; that as his design in these distresses , is raised to express his utmost height of malice against men , in pushing them forward to the greatest mischief , by excluding them totally from the lowest degree of the hope of happiness , and by perswading them of the inevitable certainty of their eternal misery : so he doth endeavour by the strongest impressions of fear , to terrifie them to the utmost degree of affrightful amazement , and consequently the effects of that fear are most powerful . for , . by this means , the spirits of men are formed and moulded into a frame most suitable for the belief and entertainment of the most dismal impressions , that satan can put upon them . for strong fears ( like fire ) do assimulate every thing to their own nature , making them naturally incline to receive the blackest , the most disadvantagious interpretations of all things against themselves ; so that they have no capacity to put any other sense upon what lies in their way , but the very worst ; hence are they possessed with no other thoughts , but that they are remediless wretches , desperate miscreants , utterly forsaken of god. they are brought into such a woful partiality against their own peace , that they cannot judg aright of any accusation , plea , or argument that satan brings , for a proof of their unhappiness ; but being fill'd with strong prejudices of hell , they think every sophism a strong argument , every supposition a truth , and every accusation , conclusive of no less than their eternal damnation . insomuch that their fears do more to discomfit them , than all satan's forces . a dreadful sound being in their ears , their strength fails them at the appearance of any opposition . as when fear comes upon an army , they throw away their weapons , and by an easie victory , give their backs sometimes to an inconsiderable enemy . . men thus possessed with fear , do not only receive into their own bowels every weapon which satan directs on purpose , to the wounding and slaying of their hopes ; but by a strange kind of belief , they imagine every thing to be the sword of an enemy . all they hear , or meet with , turns into poyson to them , for they think every thing is against them ; promises , as well as threatnings ; mercies , as well as judgments ; and that by all these ( one as well as another ) . god ( as with a flaming sword , turning every way ) doth hinder their access to the tree of life . bilney the martyr ( as latimer in his sermons reports of him ) after his denial of the truth , was under such horrours of conscience , that his friends were forced to stay with him night and day . no comforts would serve : if any comfortable place of scripture was offered to him , it was as if a man should cut him through with a sword. nothing did him good , he thought that all scriptures made against him , and sounded to his condemnation . neither is it so rare a thing for fears to form the imagination into such mishapen apprehensions , as that we should think such instances to be only singular and unusual ; but 't is a common effect of terrour , which few or none escape that are under spiritual distresses . the blackness of their thoughts , make the whole scripture seem black to them : the unfit medium through which they look , doth discolour every object . so that the book of life ( as mrs. kath. bretterge , in the like case , expressed her self , concerning the bible ) seems to be nothing else but a book of death to them . . from hence it follows , that no counsel , or advice , can take place with them . excessive fears do remove their souls so far from peace , that they will not believe there is any hope for them , though it be told them . the most compassionate serious admonitions of friends , the strongest arguments against despair , the clearest discoveries of the hopes that are before them , &c. effect but little ; while they are spoken ( it may be ) they seem to relieve them a little , but the comfort abides not with them , 't is soon gone : though they cannot answer the arguments brought for them , yet they cannot believe them ; as if their souls were now deprived of all power to believe any thing for their good . suitable to that expression of spira , in answer to his friends that laboured to comfort him : i would believe comfort but cannot , i can believe nothing but what is contrary to my comfort . nay , when they are told , that many others have been under the like dreadful apprehensions of everlasting misery , who have at last been comforted , ( and by manifold experience , we find , that it is the greatest ease to distressed souls , to hear ( especially to speak with ) some that have been in the like case ; for this will oft administer some hope , that they also may at last be comforted , when the most comfortable promises of the scripture , are a terrour to them ) . yet this doth not effect the least ease for them sometimes , because some are so wholly possessed with unalterable prejudice against themselves ; that they think none are , or ever were like them . they compare themselves to judas and cain , and think their iniquity to be aggravated by many circumstances , far beyond the pitch of them . thus spira judged of himself ; i tell you ( saith he ) my case is mine own , 't is singular , none like it . . though fears make the soul unactive to any thing of comfort , because they wholly destroy its inclination , and alter its byas to hope ; yet on the contrary , they make it very nimble , and active to pursue the conclusions of misery , which they have helped to frame . for the spring of all the faculties of the soul are bent that way . hence it is , that those who are possessed with these agonies , will eagerly plead against themselves , and with an admirable subtilty , will frame arguments against their peace , coin distinctions , and make strange evasions to escape the force of any consolation that may be offered to them ; their understandings are , as it were , whetted by their fears to an unimaginable quickness . who would not wonder to hear the replies that some will give to the arguings of their friends , that labour to comfort them ? what strange answers spira gave to those that pleaded with him ? how easily he seemed to turn off the example of peter denying christ , and those scriptures that speak of god's love to mankind , &c. may be seen at large in his narrative . . fears , by a strange kind of witchcraft , do not only make them believe that they shall be unhappy , but also will at last perswade them , that they feel and see their misery already . how astonishingly doth spira speak to this purpose ? i find , he daily more and more hardens me , i feel it . answerable to this ( i remember ) was the case of one who was long imprisoned in deep distresses : he told me , that he verily believed that scripture of isa . . . was fulfilled upon him , from one sabbath to another , shall all flesh come to worship before me , and they shall go forth and look upon the carcases of the men that have transgressed against me : for their worm shall not die , neither shall their fire be quenched , and they shall be an abhorring to all flesh . to his own feeling , he had the torments of conscience , and the sense of divine wrath was as a burning fire within him ; and to his apprehension , every look from others , was a gazing upon him as a monster of misery , abhorred of all flesh . the nature of spiritual distresses , and satan's method in working them , being explained , the last thing promised , is now to be opened . this is , . the burthen and weight of these distresses , which how grievous , how intollerable it is , may be sufficiently seen in what hath been already said , and may be further evidenced in the particulars following . . those that are wounded with these fiery darts , do at first usually conceal their wound , and smother their grief , being ashamed to declare it ; partly , because some great transgression ( it may be ) hath kindled all this fire in their bosoms , and this they are unwilling to declare to others . partly , because they suspect ( though no one remarkable sin hath occasioned these troubles ) that the discovery of their case , will expose them to the wonder and censures of all that shall hear of them . by this means the fire burns with greater vehemency : their sore runs continually , and having none to speak a word in season for the least relief , it becomes more painful and dangerous . as bodily distempers concealed by a foolish modesty from the physician , increase the trouble and hazard of the patient . here have they many struglings within themselves , many attempts to overcome their fears , but all in vain ; they sit alone and keep silence , they flee the company and society of men ; they labour after solitary places , where they may weep with freedom , ( if their tears be not yet dried up ) or at least where they may pour out their complaints against themselves , they meditate nothing but their misery ; they can fix their thoughts upon nothing else ; they chatter as a crane , or swallow , they mourn as a dove ; they are as a pellican in the wilderness , as an owl in the desart , but still without ease . they are but as those that are snared in dens , and prison-houses ; who the longer they lie there , have the less patience to bear the present unhappiness , and the less hope to be delivered from it . . when they are tired out with private conflicts , and have no rest or intermission of trouble , then at last they are forced to speak ; and having once begun to open their troubles , they care not who knows it . if there be any heinous sin at the bottom , their consciences are forced to confess it : wickedness ( that was once sweet in his mouth ) is turned in his bowels , it is the gall of asps within him . thus doth god make men to vomit up what they had swallowed down . terrours chase away all shame , they can now freely speak against their sin , with the highest aggravations . and if their consciences have not an heinous crime to accuse them of in particular , yet in the general they will judg and condemn themselves , as the most stubborn , sinful , or hardned wretches , justly branded with indelible characters of the wrath of god. however the distress becomes greater , if they truly accuse themselves of any particular sin , that vomit is not without a violence offered to nature , which otherwise would cover its shame . it cannot be done without sickness , straining and torture ; and when it is done , they take it for granted , that every one passeth the same judgment upon them , which they do upon themselves ; and the frequent speaking doth confirm their minds in their fearful expectations . for what men do accustom themselves to assert , that they do more confidently believe . if they only complain of themselves in the general , with any intentions of procurement of pity , ( as is usual for the distressed to do ) yet while they cry out to others , is this nothing to you , all you that pass by ? is there any sorrow like to my sorrow ? &c. still they think their stroak is heavier than their groaning , and their cry to others , doth strongly fix this apprehension in themselves , that none can be more miserable than they . thus are they brought to job's condition , job . . though i speak , my grief is not asswaged ; and though i forbear , what am i eased ? . all this while they are under an expressible sense of divine wrath. heman speaks his apprehensions of it , under the similitude of the most hideous , and dismal , comfortless imprisonment , psal . . . thou hast laid me in the lowest pit , in darkness , in the deeps . david , in psal . . . compares it to the sorrows of death , and ( the highest that humane thoughts can reach ) the pains of hell : the sorrows of death compass me , and the pains of hell gat hold upon me ; i found trouble and sorrow . well might they thus judg , all things considered , for sin ( that then lies heavy upon them ) is a great weight , a burthen ( saith david ) greater than i can bear ; especially when 't is pressed on by an heavy hand , thy hand presseth me sore . sin makes the greatest wound , considering the conscience , which is wounded by it , is the tenderest part , and of exquisite sense . ( hence the grief of it is compared to the pain of a running fretting ulcer , that distempers the whole body : ( my wounds stink and are corrupted ; my sore ran in the night and ceased not ) or to the pain of broken and shattered bones . psal . . . there is no soundness in my flesh , because of thine anger ; neither is there any rest in my bones , because of my sin. ) the instrument also that makes the wound is sharp , and cuts deep , ( 't is sharper than a two-edged sword ) but when the weapon is poysoned ( and satan hath a way to do that ) then it burns , making painful malignant inflammations . the wrath of god expressed to the conscience , brings the greatest terrour ; who knows the power of thine anger ? psal . . . it is impossible for the most trembling conscience , or most jealous fears , to go to the utmost bounds of it , neither can we apprehend any torture greater ; the rack , tortures , fire , gibbets , &c. are all nothing to it . hence is it that those who were afraid of suffering for truth , when by this means they were brought under these distresses , could then be willing to suffer any torment on the body ; yea , and heartily wish to suffer much more , so that these tortures might be ended . thus it was with bainham martyr , who in the publick congregation bewailed his abjuration of the truth , and prayed all his hearers rather to die by and by , than to do as he had done . but that of spira , seems almost beyond belief ; thus speaks he to vergerius : if i could conceive but the least spark of hope of a better estate hereafter , i would not refuse to endure the most heavy weight of the wrath of that great god , yea , for twenty thousand years , so that i might at length attain to the end of that misery . — what dreadful agonies were these , that put him to these wishes ? but 't is less wonder , if you observe what apprehensions he had of his present trouble , he judged it worse than hell it self . ( and if you would have a lively exposition of david's expression , the pains of hell , &c. you may fetch it from this instance ) ; my present estate ( saith he ) i now account worse , than if my soul ( separated from my body ) were with judas and the rest of the damned ; and therefore i desire rather to be there , than thus to live in the body . so that if you imagine a man crusht under the greatest weight , wounded in the most tender parts , and those wounds provoked by the sharpest corrosives , his bones all disjoynted and broken , pined also with hunger and thirst , and in that case put under the highest tortures ; yet you have but a very shadow of divine wrath : add to all these ( according to spira's wish ) twenty thousand years of hell it self , yet all is nothing to that which a distressed mind supposeth ; while the word eternity presents the soul with the total sum of utmost misery all at once . oh unexpressible burthen of a distressed mind ! who can understand it truly , but he that feels it ? how terribly is the mind of man shaken with terrours , as the wilderness by a mighty wind ! which not only produceth violent motions , but also hideous noise , murmur , and howling . . this burthen upon the mind , forceth the tongue to vent its sorrow in the saddest accent of most doleful out-crys , their whole language is lamentation ; but when the pangs of their agonies come upon them , ( for their distresses have their fits ) then they speak in the bitterness of their souls . oh! ( said bainham ) i would not for all the worlds good , feel such an hell in my conscience again . one ( formerly mentioned ) in these distresses , crys out ; wo , wo , wo ! a woful , a wretched , a forsaken woman ! it would surely have made a man's hair to stand upright for dread , to have heard spira roaring out that terrible sentence : how dreadful is it to fall into the hands of the living god ? or to have heard his reply to him that told of his being at venice , o cursed day ! ( saith he ) o cursed day ! o that i had never gone thither , would god i had then died ! &c. the like out-crys had david often , psal . . . my god , my god , why hast thou forsaken me ? why art thou so far from helping me , and from the words of my roaring ? and heman , psal . . . lord , why castest thou off my soul , why hidest thou thy face from me ? 't is true , david's and heman's words , have a better complexion than those others last mentioned , but their disquiet of heart seems ( at sometimes ) to have urged their expressions with impetuous violence ; as those passages seem to say , psal . . . i have roared by reason of the disquietness of my heart . psal . . . my bones waxed old , through my roaring all the day long . job . . my roarings are poured out like water . if their lamentations were turned into roarings , and those roarings were like the breaking in of a flood , and that flood of so long continuance , that it dried up the marrow of the bones , we may safely imagine , that they were not so much at leasure to order their words , but that their tongues might speak in that dialect which is proper to astonishment , and distress . . though the mind be the principal seat of these troubles , yet the body cannot be exempted from a copartnership in these sorrows . notwithstanding this is so far from abating the trouble , that it increaseth it by a circulation . the pains of the body , contracted by the trouble of the mind , are communicated again to the fountain from whence they came , and reciprocally augment the disquiet of the mind . the body is weakned , their strength poured out like water ; they are withered like grass ; pined as a skin , become as a bottle in the smoak : thus david frequently complains , psal . . . he describes himself as reduced to a skeliton : i am poured out like water , and all my bones are out of joynt : my heart is like wax , it is melted in the midst of my bowels ; my strength is dried up like a potsherd , my tongue cleaveth to my jaws , and thou hast brought me to the dust of death . neither is this his peculiar case , but the common effect of spiritual distresses , psal . . . when thou with rebukes dost correct man for iniquity , thou makest his beauty to consume away like a moth. . being thus distressed for their souls , they cast off all care of their bodies , estates , families , and all their outward concerns whatsoever . and no wonder , for being perswaded that they have made shipwrack of their souls , they judg the rest are not worth the saving . . giving all for lost , they usually cast about for some ease to their minds , by seeking after the lower degrees of misery , hearing , or supposing that all are not tormented alike , they endeavour to perswade themselves of a cooler hell. this if they could reach it , were but poor comfort , and little to their satisfaction ; but as poor as it is , it is usually denied to them , for while they judg themselves to be the greatest sinners , they cannot but adjudg themselves to the greatest torments : and these endeavours being frustrated , they return back to themselves , ( as now hopeless of the least case ) worse than before . now they fix themselves upon the deep contemplations of their misery : oh ( think they ) how great had our happiness been , if we had been made toads , serpents , worms , or any thing but men ! for then should we never have known this vnhappiness ; and this begets a thousand vain wishes . oh that we had never been born ! or that death could annihilate us ! or that as soon as we had been born , we had died ! ( as job speaks ) job . . , . why died i not from the womb ? why did i not give up the ghost , when i came out of the belly ? ) for then had we not contracted so much guilt . or that the mountains and hills could fall upon us , and cover us from the face of our judge . . when all their hopes are thus dashed , and ( like a shipwracked-man on a plank ) they are still knocked down with new waves , all their endeavours being still frustrated , they seem to themselves to be able to hold out no longer ; then they give over all further enquiries , and the use of means , they refuse to pray , read , hear . they perceive ( as spira said ) that they pray to their own condemnation ; and that all is to no purpose . they are weary of their groanings , psal . . . their eyes fail with looking up ; their knees are feeble , their hands hang down . and as heman , psal . . , . they count themselves with those that go down to the pit , free among the dead , like the slain that lie in the grove , whom god remembreth no more . thus they lie down under their burthen , and while they find it so hard to be born , 't is usual for them to come to the utmost point of desperateness . ( satan suggesting and forwarding them . ) sometimes they open their mouths with complaints against god , and blaspheme . and ( as the last part of the tragedy ) being weary of themselves , they seek to put an end to their present misery , by putting an end to their lives . i have presented you with satan's stratagems , against the peace of god's children : the remedies against these and other subtilties of our grand enemy , i shall not offer you , because many others have done that already , to whose writings i must refer you . some principal directions i have pointed at in the way , and in the general have done this for the help of the tempted , that i have endeavoured to shew them the methods of the tempter , which is no small help to preserve men from being thus imposed upon , and to recover out of his snare those that are . 't is a great preservative from sickness , and no mean advantage to the cure , to have a discovery of the disease , and the causes of it . i shall conclude these discoveries with a caution or two . . let none think worse of the serious practice of holy strictness in religion , because these spiritual distresses do sometimes befal those that are conscientiously careful in the ways of god , while the prophane and negligent professors , are strangers to such trials . these troubles are indeed very sad ; but a sensless , careless state is far worse : these troubles often end very comfortably , whereas the other end ( except god make them sensible , by conviction of their sin and danger ) in that real misery , the fears whereof occasion these sorrows to god's children . and the danger of spiritual troubles is not so great as is that of an hardned heart , ( nay , god frequently makes use of them to prevent eternal ruine ) for one that goes roaring to the pit , there are thousands that go laughing to hell. . let none slight , or scoff at these tremendous judgments . 't is too common with men , either to ascribe spiritual troubles to melancholy , as if none were ever thus concerned , but such , as by too much seriousness in religion , are become mad , ( a fair pretence for carelessness ) or to a whining dissimulation : to the former i have said something before , and as for the latter , i shall only reply in the words of spira , to one that objected hypocrisie to him : i am a cast-away , a vessel of wrath , yet dare you call it dissembling and frenzy , and can mock at the formidable example of the heavy wrath of god , that should teach you fear and terrour ? but 't is natural to the flesh to speak ( either out of malice or ignorance ) perversly of the work of god. . let none be afraid of this goliah , let no man's heart faint because of him . a fear of caution and diligence to avoid his snares , is a necessary duty , ( be sober , be vigilant , because your adversary the devil , &c. ) but a discouraging distrustful fear , is a dishonourable reflection upon god's power and promises to help us , and upon the captain of our salvation , who goeth out before us : let us hold on in the practice of holiness , and not be afraid . the god of peace shall tread down satan under our feet shortly . amen . daemonologia sacra : or , a treatise of satans temptations . the third part. containing an account of the combate betwixt christ and satan , in matth. . wherein the deep subtilty of satan , in managing those temptations , is laid open , as the grand instance of the sum of his policy in all his assaults upon men ; leading to a consideration of many temptations in particular , and of special directions for resistance . by r. g. heb. . . — he was tempted in all points like as we are , yet without sin. london , printed by j. d. for richard randel , and peter maplisden , booksellers in new-castle upon tine , . part . iii. matth . . . then was jesus led up of the spirit into the wilderness , to be tempted of the devil . chap. i. the first circumstance of the combate . the time when it happened . the two solemn seasons of temptation . the reasons thereof . i shall here consider the great temptation which it pleased our lord christ to submit unto , as a most famous instance for confirmation , and illustration of the doctrine of temptations already handled . the first verse sets down several remarkable circumstances of this combate ; all of them matter of weight and worth . as first , the time when this fell out ; not as a loose and accidental emergency , but as particularly made choice of both by god and satan , being most fit and proper for the design which each of them were carrying on . this is expresly noted in mat. . . then was jesus led up : but more fully in mark . . immediately the spirit driveth him into the wilderness ; manifestly directing us to expect something worthy of our observation in that circumstance : neither can we miss of it , when the things unto which this directs us , are so fully related immediately before . for we find in both these evangelists , ( which speak so exactly of the time of these temptations ) that christ was baptized of john ; this was in order to the fulfilling the righteousness of his office. as the priests under the law when they came to be thirty years old , entred upon their function , by washings ( or baptizings ) and anointings ; so christ ( that he might answer his type ) beginning to be about thirty years of age , was solemnly inaugurated into the great office of the mediatorship by baptism , and the extraordinary descending of the holy ghost ; by which he was anointed with the oyl of gladness above his fellows . to this solemn instalment the father adds an honourable testimony concerning him ; this is my beloved son , in whom i am well pleased . immediately after this was he carried to the place of combate . hence we may infer , that our entring upon a special service for god , or receiving a special favour from god ; are two solemn seasons which satan makes use of for temptation . often these two seasons meet together in the same person , at the same time . paul after his rapture into the third heaven , which ( as some conceive ) was also upon his entrance upon the ministry , was buffeted by the messenger of satan . sometime these two seasons are severed ; yet still it may be observed , that the devil watcheth them . when any servant of god is to engage in any particular employment , he will be upon him . he assaulted moses by persecution , when he was first called to deliver israel . as soon as david was anointed , immediately doth he enrage the minds of saul and his courtiers against him . it was so ordinary with luther , that he at last came to this , that before any eminent service , he constantly expected either a fit of sickness , or the buffetings of satan . he is no less sedulous in giving his assaults when any child of god hath been under peculiar favours , or enjoyments : the church after an high entertainment with christ , is presently overcome by a careless sleepy indisposition . though this may seem strange , yet the harshness of such a providence on god's part , and the boldness of the attempt on satan's part , may be much taken off by the consideration of the reasons hereof . first , on satan's part : it is no great wonder to see such an undertaking , when we consider his fury , and malice . the more we receive from god , and the more we are to do for him , the more doth he malign us . so much the more as god is good , by so much is his eye evil. secondly , there are ( in such cases as these ) several advantages , which ( through our weakness and imperfection ) we are too apt to give him ; and for these he lieth at the catch . as first , security . we are apt to grow proud , careless , and confident after , or upon such employments and favours ; even as men are apt to sleep or surfeit upon a full meal , or to forget themselves , when they are advanced to honour . job's great peace and plenty made him ( as he confesseth ) so confident , that he concluded he should die in his nest . david enjoying the favour of god in a more than ordinary measure , ( though he was more acquainted with vicissitudes and changes than most of men ) grows secure in this apprehension , that he should never be moved : but he acknowledgeth his mistake , and leaves it upon record as an experience necessary for others to take warning by , that when he became warm under the beams of god's countenance , then he was apt to fall into security . and ( this it seems was usual with him in all such cases ) when he was most secure , he was nearest some trouble , or disquiet : thou didst hide thy face , ( and then to be sure the devil will shew his ) and i was troubled . enjoyments beget confidence ; confidence brings forth carelesness ; carelesness makes god withdraw , and gives opportunity to satan to work unseen . and thus as armies after victory growing secure , are oft surprized ; so are we oft after our spiritual advancements thrown down . secondly , discouragement , and tergiversation is another thing the devil watcheth for . by his assaults he represents the duty difficult , tedious , dangerous , or impossible , on purpose to discourage us , and to make us fall back . no sooner doth paul engage in the gospel , than the devil is upon him , suggesting such hazards as he knew were most prevalent with our frail natures ; if he had not been aware of him , and refused to hearken to what flesh and blood would have said in the case . when god honoured moses with the high employment of delivering israel ; the hazard and danger of the work was so strongly fixed upon his thoughts , that he makes many excuses ; one while pleading his inability and insufficiency ; who am i , that i should go to pharaoh ? another while he urgeth israels unbelief , and a seeming impossibility to satisfy them of his commission ; after that he deviseth another shift , i am not eloquent , in the th verse . and when all these subterfuges were removed , ( satan had so affrighted him with the trouble and difficulty of this undertaking , ) that he attempts to break away from his duty ; ver . . send by the hand of him whom thou wilt send ; that is , spare me and send another : and till the anger and displeasure of god was manifested against him , he submitted not . in jonah the temptation went higher . he ( upon the apprehensions mentioned ) ran away from his service , and puts god to convince him by an extraordinary punishment . and when satan prevails not so far , as wholly to deter men by such onsets ; yet at least he doth dishearten and discourage them : so that the work loseth much of that glory , excellency , and exactness , which a ready and chearful undertaking would put upon it . thirdly ; the fall or miscarriage of the saints at such times is of more than ordinary disadvantage ; not only to others , ( for if they can be prevailed with to lay aside their work , or to neglect the improvement of their favours , others are deprived of the benefit and help that might be expected from them ) but also to themselves . a prevailing temptation doth more than ordinarily prejudice them at such times . the greatness of the disappointment under special service , the unworthy neglect , and unanswerableness to special favours are extraordinary provocations , and produce more than ordinary chastisments ; as we see in jonah's affliction , and the spouses desertion . secondly ; as we have seen the reason of satan's keenness in taking those opportunities ; so may we consider the reasons of god's permission , which are these . first , temptations at such seasons are permitted for more eminent tryal of the upright . on this account was job tempted . secondly , for an increase of diligence , humility and watchfulness . if these priviledges and mercies will not discourage satan , what will ? and if satan so openly malign such enjoyments , we may be awakened to hold them faster ; and set a double guard upon them . thirdly , for a plentiful furniture of experience . temptation is the shop of experience . luther was so great a gainer by this , that he became able so to speak to the consciences and conditions of his hearers , that the thoughts of their hearts were manifested by his speaking ; as if he had had an intilligencer in their own bosoms . hence did he commend prayer , meditation , and temptation , as necessary requisites for the accomplishment of a minister . this may administer matter of counsel to us in both cases aforementioned . if we be put upon eminent employments , or receive eminent favours . first , we must not be so secure as to think satan will be asleep that while , or that we are beyond danger . while we are receiving kindnesses , he is devising plots , and laying snares . with priviledges and mercies expect exercises and hazards . secondly , in particular ; we may receive something of advice from this consideration , in reference to both cases . . if god is about to employ us in any service , ( . ) we have little need to be confident of our abilities , or performance , when we know that temptations wait for us . ( . ) we must not only be sensible of our weakness , that we be not confident ; but we must be apprehensive of the strength and power of god to carry us through , that we be not discouraged . ( . ) we must see our opposition , that we may be watchful ; and yet must we refuse to give it the least place of consideration in our debates of duty ; lest it sway us against duty , or dishearten us in it . . if god be pleased to honour us with peculiar favours . then ( . ) though we must improve them to the full , yet must we not feed on them without fear . ( . ) we must not stay in the enjoyment , or play with the token ; but look to the tendency of such favours , and improve them to duty , as to their proper end . chap. ii. the second circumstance , christs being led by the spirit . what hand the spirit of god hath in temptations . and of running into temptation when not led into it . the second circumstance acquaints how christ was carcarried to the combate . in solemn combates and duels , the persons undertaking the fight , were usually carried to the place with great solemnity and ceremony : christ in this spiritual battel is described , as having the conduct of the spirit , he was led up of the spirit , &c. what this spirit was , is ( though by a needless and over-officious diligence ) questioned by some : but we need not stay much upon it , if we consider the phrase of the evangelists ; who mention spirit without any note of distinction : ( which of necessity must have been added , if it had intended , either his proper spirit as man ; or the wicked spirit satan ) directing thereby , to understand it of him to whom the word spirit is more peculiarly attributed ; ( viz. ) the holy ghost . or if we observe the close connexion in luke betwixt that expression of christ's being full of the holy ghost , and his being led by the spirit , it will be out of controversy , that the holy spirit is here intended . hence was it that beza translates it more fully ; jesus being full of the holy ghost , was led , eodem spiritu , of the same spirit ; and the syriack in matthew doubts not to express it by the holy spirit : and what else can be imagined ? when in this text the spirit that led him up , and the devil that tempted , are mentioned in so direct an opposition . he was led of the spirit into the wilderness to be tempted of the devil . the manner of his being carried thither is expressed by such words as signify ( though not an external rapture like that of philip ) a strong inward motion , and impulse upon him . the spirit driveth him , saith mark. the spirit led him , saith luke , using the same word , by which the scripture elsewhere expresseth the power of the spirit upon the children of god ; who are said to be led by him . hence note ; that the spirit of god hath a hand in temptations . christ was led by the spirit to be tempted . this must not be understood , as if god did properly tempt any to sin ; either by inticing their hearts to evil , or by moving and suggesting wicked things to their minds , or by infusing evil inclinations , or by any proper compliance with satan to undermine , and delude us by any treachery or deceit ; none of these can be imagined without apparent derogation to the holiness of god , who tempteth no man , neither can he be tempted with evil : but what we are to understand by the holy spirit 's concerning himself in temptations , is included in these particulars . first , god gives commission to satan ; without which his hand would be sealed up under an impossibility of reaching it out against any . secondly , opportunities and occasions do depend upon his providence ; without which nothing comes to pass . neither we nor any thing else , do or can move without him . thirdly , the spirit oversees the temptation as to measure , and continuance ; the length and breadth of it is ordered by him . fourthly , the issue and consequences of every temptation are at his appointment ; the ways of its working for our exercise , humiliation or conviction , or for any other good and advantage whatsoever , they all belong to his determination . so that it is not improper to assert , that god and satan do concur in the same temptation ; though the ways of proceeding , with the aims and intentions of both , be directly different and contrary . hence is it , that the temptation of david , sam. . . and chron. . . are upon several regards , attributed both to god and satan . this note is of use , to remove those harsh interpretations which poor tempted christians meet withal , commonly , from such as have not touched their burdens with the least of their fingers . men are apt in these cases to judg , first , the ways of religion , as being ways ( at least in the more serious and rigid practice of them ) of intolerable hazard and perplexity ; and only upon an observation , that those who most addict themselves to a true and strict observance of duty and command , usually complain of temptations ; and express sometimes their fears and distress of heart about them . this is your reading , your praying and hearing . such preaching ( say they ) leads men to dispair , and perpetual disquiet ; and upon the whole , they conclude it dangerous to be religious above the common rate of those that prosecute it in a slow and careless indifferency . secondly , the like severity of censure do they use in reference to the spiritual state of the tempted ; as if they were vessels of his hatred ; and such as were by him given up to the power of this wild boar of the forrest to devour and tear . all kind of distresses are obnoxious to the worst of misjudgings from malevolent minds . the sufferings of christ produced this censorious scoff , let god deliver him , if he will have him . davids troubles easily induced his adversaries to conclude that god had forsaken him , and that there was none to deliver him . but in troubles of this nature ( where especially there are frightful complaining against themselves ) men are more easily drawn out to be peremptory in their uncharitable determinations concerning them . because the trouble it self is somewhat rare , and apt to beget hideous impressions : and withall the vent which the afflicted parties give by their bemoaning of their estate , in hope to ease themselves thereby , is but taken as a testimony against themselves , and the undoubted ecchoes of their real feelings . thirdly , their sins are upon this ground misjudged and heightned . vnusual troubles with common appreh●nsion argue unusual sins . the viper upon paul's hand , made the barbarians confident he was a man of more than ordinary guilt and wickedness . david's sickness was enough to give his enemies occasion to surmise that it was the punishment of some great transgression . an evil disease , ( say they ) cleaveth to him . those that were overwhelmed by the fall of the tower of sileo , and those whose blood pilate mixed with their sacrifices , were judged greatest sinners . but in inward temptations , this misjudging confidence is every way more heightned ; and those that are most molested are supposed to have given more way to satan . fourthly , temptations are also misjudged to be worse than they are . they are indeed things to be trembled at ; but they are not properly of an astonishing , amazing or dispairing consideration : as men areapt to think that view the workings of them at a distance . against all those unrighteous surmises , the poor afflicted servants of christ may have relief from this truth in hand , that the holy spirit of god hath a hand in temptations : and therefore it is impossible , that every where they should be of such a signification . were they in themselves no way serviceable to god's glory in the gracious exercise of his children , the spirit of wisdom and holiness would not at all have a hand in them . if under satan's assaults you meet with those that by such a harshness of censure , would aggravate your troubles , and so grieve those whom god hath sadned ; you may boldly appeal from them to him that judgeth righteously . and indeed if men would but consider in the saddest case of this nature , either . the end of the lord in permitting temptations which ( if seen ) would give an high justification of his dealing ; and force men to applaud and magnify his wisdom , rather than to censure it . or , . if they could but see the secret ways of god's support . how he acts his part , in holding them by the hand , in counterworking of satan , and confounding him under the exercise of his highest malice ; and also in the ways of his preservation and deliverance . or , . if the harmlesness of temptations when their sting is taken out were but weighted , men would change their minds as readily , as the barbarians did , when they saw the viper not effect that mischief they supposed upon paul ; and would see cause to stand amazed at the contrivances of so much power and wisdom , as can turn these to quite other ends and uses , than what they of themselves seem to threaten . this consideration will further express its usefulness , in comforting us under temptations . it might have been paul's great discouragement , that in his answer before nero no man stood with him : but this was his support , that god was with him . the like encouragement we have under all assaults of satan , that we are not left to our selves , but the spirit of god is with us ; and that he concerns himself on a design to over-see , and over-rule his work , and to put a check upon him when there is need . so that he cannot tempt as he will , nor when he will , nor in what he would , nor as long as he would ; but that in all cases , we may rely upon the great master-contriver , for relief , help , mitigation , or deliverance ; as there is need . in that the evangelists do not say that christ cast himself upon a temptation , neither did go to undertake it , till he was led to it , we note , that whatever may be the advantage of a temptation by the spirits ordering of it ; or what security from danger we may promise to our selves upon that account , yet must we not run upon temptations ; though we must submit when we are fairly led into them . the reasons of this truth are these : first , there is so much of the nature of evil in temptations that they are to be avoided if possible . good they may accidentally be , ( that is beyond their proper nature and tendency ) by the over-ruling hand of god ; but being in their own natural constitution evil , 't is inconsistent with humane nature to desire them as such . secondly , to run upon them would be a dangerous tempting of god , ( that is ) making a bold and presumptuous trial ( without call ) whether he will put forth his power to rescue us or not . now he that runs upon a temptation hath no promise to be delivered out of it . and besides , runs upon so desperate a provocation , that in all probability he shall miscarry in it , as a just punishment of his rashness . but enquiry may be made , when do men run ( uncalled and ) unwarrantably upon temptation ? i answer , many ways . as first , when men engage themselves in sin and apparent wickedness in the works of the flesh . for it can never be imagined that the holy god should ever by his spirit call any to such things as his soul abhors . secondly , when men run upon the visible and apparent occasions and causes of sin. this is like a man's going to the pest-house , thus do they , that though they design not to be actors in evil , yet will give their company and countenance to persons actually engagaged in evil . thirdly , when men unnecessarily ( without the conduct either of command , or urging an unavoidable providence ) do put themselves ( though not upon visible and certain opportunities , yet ) upon dangerous and hazardous occasions and snares . peter had no errand in the high-priest's hall ; his curiosity led him thither ; he might easily have foreseen a probable snare ; but confidently putting himself forward , where his danger was more than his business , he ran upon the temptation , and accordingly fell . the like did dinah , when she made a needless vagary to see the daughters of the land ; where she met with her sin and shame . neither do they otherwise , who dare adventure themselves in families ( whilst yet they are free and may otherwise dispose of themselves ) where they see snares and temptations will be laid before them . the case indeed is otherwise to those that are under the necessary engagement of relation , natural , or voluntary , ( if it be antecedent to the hazard ) to live in such places or callings , they have a greater promise of preservation than others can lay claim to . fourthly , those run upon temptation , that adventure apparently beyond their strength , and put themselves upon actions good or harmless , disproportionably to their abilities . the apostle gives the instance in marriage-abstinence , cor. . . which he cautions may not be undertaken at a careless adventure , for fear of a temptation : and by this may we judg other things of like nature . fifthly , they are also guilty , that design an adventure unto the utmost bounds of lawful liberty . those that have a mind to try conclusions , how near they may make their approaches to sin , and yet keep off from the defilement ; such as would divide a hair betwixt good and evil , have at best but a hair's breadth betwixt them and sin ; but how easily are they brought over that . like a man that walks upon the utmost verge of a river's brink , oft-times meets with hollow ground , and a dangerous slip before he is aware . sixthly , those also may be reckoned in the number of such as rush upon their danger , who go abroad without their weapons , and forget in the midst of dayly dangers , the means of preservation . thomas by his neglect slid into a greater unbelief than the rest of the apostles . david's unwatchful heart was easily smitten by the intelligence which his eyes brought him . they that would plead their innocency against temptation , had need to carry their arms , and preservatives still with them . this truth is a sufficient caution against the rash adventurousness of those who forwardly engage themselves in matters of temptation . as the former observation told us , temptations are not to be feared ; so this also tells , they are not to be slighted . the carriage of the philistines when the ark came among them , is matter of imitation to us . we may tremble justly when we hear of their approach ; but our hazard should be the whet-stone of our courage ; and our danger should bring us to resolves of a more stout resistance , that we may quit our selves like men . the apostle , gal. . . seems to imply ( when he tell those that were more severe and careless of others , that they may also be tempted ) that the best of men do little know what a change a temptation may make upon them ; a small temptation may be too strong for them , and may carry them to what they never thought of , nay , may break down the strongest of their resolves , and snap their purposes as a thread in a flame . it did so with peter , who was quickly overcome by that which he had with so much confidence undervalued . chap. iii. the third circumstance , the place of the combat . the advantage given to temptations by solitude . the third circumstance ( next to be considered ) is the place of this combat , the wilderness . to enquire what or where this wilderness was , is not only impertinent and useless , ( as to any thing we can observe from it in reference to temptation ) but also a matter of meer uncertain conjecture ; only they that would understand it of a place more thinly peopled , are expresly contradicted by mark . . where 't is said , he was with the wild beasts ; noting thereby a desolate and dangerous solitude , far remote from humane society and comfort . 't is much more our concern to seek after the reasons of his choice of that place , or rather among these many that are given to satisfy our selves with , what may have the greatest appearance of truth . they that think christ hereby designed to shew the uncertain changes and vicissitudes of outward things in this life ; or to point at the future low estate of his church in the world , that it should sojourn in a wilderness ; or to direct those that have dedicated themselves to god , to withdraw from the blandishments and allurements of the earth ; with a great many more hints of instruction , and document of that kind : they i say , that offer no other , seem not to attend to the true design of the choice of this place ; which notwithstanding is evidently discovered to have been done in order to the temptation . he was led into the wilderness to be tempted . the place then was subservient to the conflict , as the proper theater on which so great a contest was to be acted ; and if we shall but mind what special consideration was to be had of such a place ( a● howling desolate wilderness ) which may with ease pitch upon these following reasons . first , it pleased god to have an eye to the glory of christ's conquest , when in a single combat he should so remarkably foil the devil without any the least advantage on his part ; there being none that might be the least support or encouragement to him . secondly , the condition of the place , gave rise to the first temptation . for in that he hungred in a barren wilderness , it gave occasion to satan to tempt him more strongly to turn stones into bread. thirdly , in the choice of such a place , god seems to offer satan a special advantage in tempting ; which was the solitude and danger of his present condition . to omit the two former considerations ( as not altogether so useful , further than what i shall be engaged to speak to afterwards ) this last affords this observation : that solitude affords a great advantage to satan in the matter of temptation . this advantage ariseth from solitude two ways : first , as it doth deprive us of help . so great and many are the blessed helps arising from the society and communion of such as fear the lord , ( as counsel , comfort , encouragement from their graces , experiences , and prayers , &c. ) that the woe pronounced to him that is alone , is not groundless . christians in an holy combination can do more work ; and so have a good reward for their labour . they can mutually help one another when they fall , they can mutually heat and warm one another ; they can also strengthen one another's hands to prevail against an adversary . he then that is alone , being deprived of these advantages , lyeth more open to the stroke of temptation . secondly , solitude increaseth melancholy , fills the soul with dismal apprehensions ; and withal doth so spoil and alter the temper of it , that it is not only ready to take any disadvantageous impression , but it doth also dispose it to leaven , and sowre those very considerations that should support ; and to put a bad construction on things that never were intended for its hurt . this may warn us , to take heed of giving satan so great an advantage against us , as an unnecessary solitude may do . i know there are times and occasions that do justly require it , to seek a solitary place for the privacy of duty , or for secret lamentations , as jeremiah desired ; or to avoid the trouble and snare arising from our mixing with an assembly of treacherous and wicked men ; this is no more than care and watchfulness . but when these reasons urge not , or some of like nature , but either out of pettish discontent , or a mopish reservedness , we withdraw from those aids and comforts which are necessary for our support ; we do strengthen satan's hands against us , and weaken our own . chap. iv. the fourth circumstance , the end wherefore christ was led to the wilderness . holiness , imployment , priviledges , exempt not from temptation . of temptations that leave not impressions of sin behind them . how satan's temptations are distinguished from the lusts of our own heart . the fourth circumstance was the end. there was no other design in the main of christs being led up , and into the wilderness , but that he might be tempted . in this two things seem to be matter of equal wonder . first , why christ would submit to be tempted . for this , many great and weighty reasons may be given : as first , thus was christ evidenced to be the second adam , and the seed of the woman . his being tempted , and in such a manner , doth clearly satisfy us that he was true man ; and that in that nature he it was that was promised to break the serpents head . secondly , this was a fair preludium and earnest of that final conquest over satan , and the breaking down of his power . thirdly , there was a more peculiar aim in god by these means of temptation to qualify him with pity and power to help ; for in that he suffered being tempted , he is able to succour them that are tempted . heb. . . and having experience of temptation himself , be became a merciful high-priest , apt to be touched with the feeling of our infirmities . fourthly , the consequence of this experimental compassion in christ , was a further reason why he submitted to be tempted , to wit , that we might have the greater comfort and encouragement , in the expectancy of tender dealing from him . hence the apostle , heb. . . invites to come boldly to the throne of grace at any time of need . fifthly , a further end god seemed to have in this , viz. to give a signal and remarkable instance to us of the nature of temptations , of satan's subtilty , his impudency , of the usual temptations which we may expect ; as also to teach us what weapons are necessary for resistance ; and in what manner we must manage them . secondly , it seems as strange that satan would undertake a thing so unfeasible and hopeless , as the tempting of christ . what expectation could he have to prevail against him , who was anointed with the oyl of gladness above his fellows ? some answer , first , that satan might possibly doubt whether christ were the son of god or no. but the improbability of this i shall speak of afterwards . secondly , others attribute it to his malice , which indeed is great , and might possibly blind him to a desperate undertaking . but , thirdly , we may justly apprehend , the power of sin over satan to be so great that it might enforce him to the bold attempt of such a wickedness . we see daily , that wicked men by the force of their own wicked principles , are restlesly hurried upon acts of sin , though they know the prohibition , and are not ignorant of the threatned danger . satan is as great a slave to his own internal corrupt principles as any . and whatsoever blind fury is stirred up in man by the power of his lust , we may very well suppose the like in satan . fourthly , there is a superior hand upon the devil , that sways , limits , and orders him in his temptations . he cannot tempt when he would ; neither always what he would ; but in his own cursed inclinations and the acting of them , he is forced to be subservient to god's designs . and in this particular , ( whatever might be satan's proper end or principle ) it is evident that god carried on a gracious design for the instruction and comfort of his children . the end of christ's going to the wilderness , being that he might be tempted ; if together with this , the holiness and dignity of christ in respect of his person and office , be considered , we may note from it . that neither height of priviledg , nor eminency of employment , nor holiness of person , will discourage satan from tempting , or secure any from his assaults . the best of men in the highest attainments may expect temptations . grace it self doth not exempt them . for first , none of these priviledges in us , nor eminencies of grace want matter to fix a temptation upon . the weaknesses of the best of men are such , that a temptation is not rendred improbable , as to the success , by their graces : nay , there are specil occasions , and inclinations in them , to encourage temptations of pride , and neglect . he found indeed nothing in christ that might offer the least probability of prevalency ; but in the best of men , in their best estate , he can find some encouragement for his attempts . secondly , none of us are beyond the necessity of such exercises . it cannot be said that we need them not ; or that there may not be holy ends wherefore god should not permit and order them for our good. temptations ( as they are in god's disposal ) are a necessary spiritual physick ; the design of them is to humble us , to prove us , and to do us good in the latter end. nothing will work more of care , watchfulness , diligence and fear in a gracious heart , than a sence of satan's designment against it . nothing puts a man more to prayer , breathing after god , desiring to be dissolved , and running to christ , than the troublesome and afflictive pursuits of satan ; nothing brings men more from the love of the world , and to a delight in the ordinances of god , than the trouble which here abides them unavoidably from satan . this discipline the best have need of ; there are such remainders of pride , and other evils in them , that if god should not permit these pricks and thornes to humble them , and thereby also awaken them to laborious watchfulness ; they would be careless , secure , and sadly declining . this made augustine conclude that it was no way expedient that we should want temptations ; and that christ taught us as much , when he directed us , not to pray that we should not be tempted , but that we might not be led into the power , and prevalency of temptation . thirdly , the priviledges and graces of the children of god , do stir up satan's pride , revenge , and rage against them . and though he hath no encouragement to expect so easy a conquest over these , as he hath over others , who are captivated by him at pleasure ; yet hath he encouragements to attempt them , for the singular vse and advantage he makes of any success against them ; the difficulty of the work being recompenced by the greatness of the booty . for the fall of a child of god ( especially of such as are noted above others ) is as when a standard-bearer fainteth ; or as the fall of an oak that bears down with it the lower shrubs that stand near it . how the hearts of others fail for fear , lest they should also be overcome . how the hearts of some grow thereby bold and venturesome ; how a general disgrace and discredit thereby doth accrue to religion , and the sincere profession of it ; are things of usual observation . if such men had not in them something of special prey in case of conquest , his pride would not so readily carry him against the heads and chief of the people , while he seems to overlook the meaner , and weaker . out-houses , though more accessible , are not the objects of the thief 's design ; but the dwelling-house , though stronger built , and better guarded ( because it affords hopes of richer spoil ) is usually assaulted . neither do pirates so much set themselves to take empty vessels , though weakly manned ; but richly loaden ships ( though better able to make resistance ) are the ships of their desire . first , this may be applyed for the encouraging of those that think it strange that temptations do so haunt them ; especially , that they should ( in their apprehension ) be more troubled by him , when they fly furthest from him . the consideration of this , will much allay these thoughts , by these inferences which it affords : first , there is nothing unusual befalls these complainants . satan frequently doth so to others ; they cannot justly say , their case is singular , or that they are alone in such disturbances ; it is but what is common to man. if they urge the uncessantness of the devil's attempts ; christ and others have felt the like . if they object the peculiar strangeness and horridness of the temptation : ( as most unsuitable to the state of an upright soul ) christ met with the like . he was tempted to self-destruction , to distrust , to blasphemy it self in the highest degree . secondly , there is a good advantage to be made of them ; they are preservations from other sins , that would otherwise grow upon us . thirdly , these temptations to the upright do but argue satan's loss of interest in them , and their greater sensibility of the danger . the captivated sinners complain not so much ; because they are so inured to temptation , that they mind not satan's frequent accesses . he that studies humility , is more sensible of a temptation to pride , than he that is proud . secondly , this is also of use to those that are apt to be confident upon their successes against sin through grace . satan ( they may see ) will be upon them again ; so that they must behave themselves as mariners , who when they have got the harbour , and are out of the storm , mend their ship , and tackling , and prepare again for the sea. lastly , if we consider the unspotted holiness of christ , and his constant integrity under these temptations , that they left not the least of taint or sinful impression upon him ; we may observe , that there may be temptations , without leaving a touch of guilt or impurity behind them upon the tempted . 't is true , this is rare with men , the best do seldom go down to the battel , but in their very conquests they receive some wound . and in those temptations that arise from our own hearts , we are never without fault ; but in such as do solely arise from satan , there is a possibility , that the upright may so keep himself , that the wicked one may not so touch him , as to leave the print of his fingers behind him . but the great difficulty is , how it may be known when temptations are from satan , and when from our selves ? to answer this , i shall lay down these conclusions . first , the same sins which our own natures would suggest to us , may also be injected by satan . sometime we begin by the forward working of our own thoughts upon occasions and objects presented to us from without , or from the power of our own inclination , without the offer of external objects , and then satan strikes in with it ; sometimes satan begins with us , and by his injected motions endeavours to excite our inclinations ; so that the same thing may be sometime from our selves , and sometimes from satan . secondly , there is no sin so vile , but our own heart might possibly produce it without satan , evil thoughts of the very worst kind , as of murthers , adulteries , thefts , false witness , and blasphemies , may ( as christ speaks ) be produced naturally from our own hearts ; for seminally all sins , the very greatest of all impieties are there : so that from the greatness and vileness of the temptation we cannot absolutely conclude , that it is from satan , no more than from the commonness of the temptation , or its suitableness to our inclination , we can conclude infallibly that its first rise is from our selves . thirdly , there are many cases wherein it is very difficult , if not altogether impossible to determine , whether our own heart , or satan gives the first life or breathing to a temptation . who can determine in most ordinary cases , when our thoughts are working upon objects presented to our senses , whether satan or our own thoughts do run faster ? yea when such thoughts are not the consequent of any former occasion , it is a work too hard for most men to determine which of the parents , father , or mother , our own heart , or satan , is first in the fault ; they are both forward enough , and usually joyn hand in hand with such readiness , that he must have a curious eye that can discover certainly to whom the first beginning is to be ascribed . the difficulty is so great , that some have judged it altogether impossible to give any certain marks by which it may be determined when they are ours , and when satans . and indeed the discoveries laid down by some are not sufficient for a certain determination , and so far i assent , that neither the suddenness of such thoughts ( for the motions of our own lusts may be sudden ) nor the horridness of the matter of them , are sufficient notes of distinction . that our own corrupt hearts may bring forth that which is unnatural and terrible , cannot be denyed . many of the sins of the heathens mentioned in rom. . were the violent productions of lust against natural principles , and to ascribe these to the devil as to the first instigator , is more than any man hath warrant to do ; yet though it be confessed that in some cases it is impossible to distinguish , and that where a distinction may be made , these notes mentioned are not fully satisfactory , ther may ( i believe ) be some cases wherein there is a possibility to discover when the motions are from satan , and that by the addition of some remarkable circumstances to the forenamed marks of difference . fourthly , thought it be true ( which some say ) that ( in most cases ) it is needless altogether to spend our time in disputing whether the motions of sin in our minds are firstly from our selves or from satan , our greatest business being rather to resist them , than to difference them ; yet there are special cases , wherein it is very necessary to find out the true parent of a sinful motion , and these are , when tender consciences are wounded and oppressed with violent and great temptations , as blaspemous thoughts , atheistical objections , &c. for here satan in his furious molestations aims mainly at this , that such afflicted and tossed souls should take all these thoughts which are obtruded upon their imaginations , to be the issue of their own heart . as josephs steward hid the cup in benjamins sack , that it might be a ground of accusation against him : so doth the devil first oppress them with such thoughts , and then accuseth them of all that villany and wickedness , the motions whereof he had with such importunity forced upon them ; and so apt are the afflicted to comply with accusations against themselves , that they believe it is so , and from thence conclude that they are given up of god , hardned as pharaoh , that they have sinned against the holy ghost , and finally that there is no hope of mercy for them . all this befalls them from their ignorance of satans dealings ; and here is their great need to distinguish satans malice from their guilt . fifthly , setting aside ordinary temptations , wherein it is neither so possible , nor so material to busy our selves to find out whether they are satan's or ours in extraordinary temptations ( such as have been now instanced ) ; we may discover if they proceed from satan ( though not simply from the matter of them , not from the suddenness and independency of them , yet ) from a due consideration of their nature and manner of proceeding , compared with the present temper and disposition of our heart as first , when unusual temptations intrude upon us with an high impetuosity and violence , while our thoughts are otherwise concerned and taken up . temptations more agreeable to our inclination , though suddenly arising from objects and occasions presented , and gradually proceeding , after the manner of the working of natural passions , may throng in amidst other thoughts , or actions that have no tendency that way , and yet we cannot so clearly accuse satan for them : but when things that have not the encouragement of our affections are by a sudden violence enforced upon us , while we are otherwise concerned , we may justly suspect satan's hand to be in them . secondly , while such things are born in upon us , against the actual loathing , strenuous reluctancy , and high complainings of the soul , when the mind is filled with horrour and the body with trembling at the presence of such thoughts . sins that owe their first original to our selves , may indeed be resisted upon their first rising up in our mind ; and though a sanctified heart doth truly loath them , yet are they not without some lower degree of tickling delight upon the affections for the flesh ( in those cases ) presently riseth up with its lustings for the sinful motion : but when such unnatural temptations are from satan , their first appearance to the mind is an horror without any sensible working of inclination towards them ; and the greatness of the soul 's disquiet doth shew , that it hath met with that which the affections look not on with any amicable compliance . thirdly , our hearts may bring forth that which is unnatural in it self , and may give rise to a temptation that would be horrid to the thoughts of other men , but that it should of its own accord ( without a tempter ) on a sudden bring forth that which is directly contrary to its present light , reason , or inclination ; as for a man to be haunted with thoughts of atheism , while he is under firm perswasions that there is a god ; or of blasphemy , while he is under designs of honouring him , is as unimaginable , as that our thoughts should of themselves contrive our death , while we are most solicitous for our life ; or that our thoughts should soberly tell us it is night , when we see the sun shine . temptations that are contrary to the present state , posture , light , and disposition of the soul , are satans . they are so unnatural , as to its present frame , that the production of them must be from some other agent . fourthly , much more evident is it that such proceed from satan , when they are of long continuance and constant trouble , when they so incessantly beat upon the mind , that it hath no rest from them , and yet is under greivous perplexities and anxieties of mind about them . the consideration of this is of great use to those that suffer under the violent hurries of strange temptations . first , in that sometime they can justly complain of the affliction of such temptation , when they have no reason to charge it upon themselves as their sin. 't is one thing to be tempted , and another to consent or comply ; to be tempted , and not to be brought into temptation , is not evil. satan only barks when he suggests , but he then bites and wounds when he draws us to consent . secondly , that not only the sin , but the degree also ( by just consequence ) is to be measured by the consent of the heart , if we consent not , the sin is not ours , and the less degree of consent we give , the less is in the sin. matth . . . and when he had fasted forty days and forty nights , he was afterwards an hungred . chap. v. of christs fast , with the design thereof . of satans tempting in an invisible way . of his incessant importunities , and how he flyes when resisted . of inward temptations , with outward afflictions . several advantages satan hath by tempting in affliction . i am next to explain the fast of christ , the end and design whereof ( because 't is not expresly mentioned ) is variously conjectured ; not to insist in this discourse , which is designed for practice , on the controversy about the quadragesimal fast , that which i shall first consider , is the opinion of musculus , who ( upon this ground that his fast was not the principal thing , for which the spirit led him into the wilderness , for he was led not to fast , but to be tempted , thereupon ) concludes , that his was only a consequent of his solitary condition in the wilderness , and no other thing than what befel moses and elias , who being engaged by god to attend him in such a service where the ordinary means of the support of life were wanting , were therefore kept alive by him in an extraordinary way without them : thus he thinks the fasting was not ( at least principally ) designed , but that he being to undergo a temptation in a desolate wilderness where he had no meat to eat , there god restrained his hunger , so that he neither desired nor needed any . if we acquiesce in this , it will afford this doctrine . that when god leads forth his children to such services as shall unavoidably deprive them of the ordinary means of help or supply , there god is engaged to give extraordinary support , and his people may expect it accordingly . this is a great truth in it self , and a great and necessary encouragement to all the children of god that are called out to straits ; but i shall not insist on this as the genuine product of this fast . if we look further amongst protestant divines ; we shall observe it taken for granted , that christ fasted upon design , and this is generally reduced to those two heads . first , either for instruction ; as to shew that he was god , by fasting so long , and that under the trouble of molesting and disquieting temptations ; whereas the fasts of like date in moses or elias were accompanied with the quiet repose of their thoughts : or to shew that he was man , in that he really felt the natural infirmities of the humane nature , in being hungry : or to teach us the usefulness of fasting in the general , when fit occasions invite us thereto . or , secondly , for confirmation of his doctrine , to put an honour and dignity upon his employment ; as elias fasted at the restoring of prophesy , and at the reformation ; as moses fasted at the writing of the law : so christ began the gospel of the kingdom with fasting . however that these things cannot be spoken against , being conclusions warrantably deduceable from this act of christs ; yet these seem not ( in my apprehension ) to come fully up to the proper end of this undertaking of his ; which seems not obscurely to be laid before us , in that passage of luke . . being forty days tempted of the devil , and in those days he did eat nothing : where we see that his being tempted forty days was the principal thing , and that his fasting had a plain reference and respect to his temptation , thus far ( i suppose ) we may be secure , that we have the design in the general , that his fasting was in order to his temptation . but then whether this was designed as an occasion of the temptations , or as a remedy against them , 't is not so easy to determine . that one of those ( at least ) was intended , cannot be denyed by those that will grant that his fast related to the combat ; and it seems not to labour of any repugnancy or absurdity , if we say that t is possible that both these ends might be aimed at , and accordingly i shall proceed to observe upon them . there are only some other things to be first dispatched out of the way : as the continuance of the fast , why it was forty days , neither more nor less . though some adventure to give reasons for it , not only papists ( who according to their wont , are ridiculous and trifling in this matter ) but also protestants , supposing that some regard ( was or ought to be ) had to his fulfilling the times of the fasts of moses and elias ; yet i think 't is neither pertinent nor safe to determine any thing about it , only it observes to us that the continuance of this was a considerable time . we are more concerned to enquire whether christ was under any conflict of temptation all that time : which though some deny , lest they should favour a seeming contradiction among the evangelists , yet the words of luke are so express , [ being forty days tempted of the devil ] that no tollerable evasion can be found to cast these temptations to the end of the forty days ; for he tells us , he was not only tempted after the expiration of the forty days , but that he was tempted during the continuance of the forty days beside ; only there was a difference in the kinds of these temptations in regard of the way wherein satan managed them , and this also is fully set down by matth. [ and when the tempter came to him , ] which with the other expression of luke compared , shews us , that during the space of the forty days satan tempted christ , and yet came not to him till afterward , that is , he managed those temptations in an invisible way . hence we may note , that satan doth usually tempt in an invisible way and manner . to explain this a little , i shall evidence it by a few considerations . as , first , that he hath a hand in all sins first or last , and then it must needs be in an invisible way , his work is to tempt , to go about , laying snares to draw men to sin. wicked men are of their father the devil , and do his works . carnal desires are his lusts ; giving way to anger , is giving place to the devil , and resisting of sin is called in the general , a resisting of the devil ; &c. in all this work of satan , men do not see him ; when he puts evil motions into their hearts they do not perceive him , and therefore doth he his work in an invisible way . secondly , we have sufficient discoveries of these private paths of his : for ( . ) some time he tempts by friends , he tempted job by his wife , christ by peter . ( . ) sometime by external objects , as he drew out achans covetousness , and davids uncleanness by the eye . ( . ) sometime by injecting thoughts and motions to our mind . ( . ) sometime by exercising an invisible power upon our bodies , in stirring up the humors thereof , to provoke to passion or excessive mirth . all these ways ( of which i have discoursed before more largely ) are secret and invisible , and by such as these he most usually tempts . thirdly , the wiles , depths , secrets and devices of satan , which the scripture tells us are his most familiar ways and courses , they in their own nature imply a studyed or designed secrecy and imperceptibility . fourthly , he hath peculiar reasons of policy for his invisible way of dealing ; for the less visible he is , the less suspicious are his designs , and consequently the less frightful , and more taking . by this way he insinuates himself so into our bosoms , that he gets a party in us against our selves , before we are aware ; whereas in vain ( he knows ) he should spread his net , if his designs and enmity were discovered to us . this must teach us to suspect satan where we see him not , and so to converse with objects and occasions as still fearing that there may be anguis in herba , a secret snare laid for us to intrap us at unawares . if we again cast our eyes upon what hath been said , that christ was tempted all the forty days , it will then give us this observation . that satan is sometime incessant in temptations , and sets upon us with continued importunities . here we may note a distinction of temptations ( besides that of invisible and visible , of which i have spoken ) that some are movable and short sits , and as it were skirmishes , in which he stays not long , and others are more fixed and durable , we may call them solemn temptations , in which satan doth as it were pitch down his tents , and doth manage a long siege against us . of these last sort is this observation . thus he tempted paul , continuing his assault for some time before he departed . thus also he dealt with joseph who was sollicited day by day for a long time together . of these i shall note a few things . as , first , such temptations are not without a special commission . he cannot indeed tempt at all without leave , but in the ordinary course of his temptations he hath a general commission under such restraints and limitations as pleaseth the most high to put upon him , but in these he must have a special order , as we see in job's case . secondly , such temptations have also a special ground . either the present state and posture of our condition is such as satan apprehends highly advantagious for his design , and therefore he desires to have the winnowing of us at such a season ; or there are more than ordinary dispositions and inclinations in our heart to what we are directly tempted to , or to some other consequent design : these animate and encourage him to high resolves of prosecuting us more closely , upon an expectation that a continued sollicitation is most likely to prevail at the long run . thirdly , it is possible that such temptations may stand out against the endeavours of many prayers , and that we shall find they are not so easily shaken off as the viper that was upon pauls hand . paul ( cor. . . ) prayed thrice against the messenger of satan , that is , ( as estius and others interpret ) he prayed often and fervently , and yet it departed not . fourthly , such temptations give no rest nor intermission , men are haunted and dogged by them , what way soever they go , they still hear the same things , and cannot command their thoughts to give an exclusion to his motions , but still by renewed disputes and arguings , or by clamorous importunities , they are vexed and tormented : which surely shews an high degree of earnestness and impudency in satan . fifthly , these are consequently very burdensome , exceeding irksome and tiresome to us . paul calls them buffetings , for their trouble and molestation . satan so molested job in his affliction by inward accusations and troubles of terror , that as an overwearied man he cries out he had no quiet , and that he was disappointed of his hope of ease , in sleep , because he was then scared with dreams and terrified with visions . sixthly , these are also upon a special design on god's part , either to find us work , and to keep us doing , or to prevent sin and miscarriage ; to keep down our pride , lest we should be exalted above measure ; to awaken us from slothfulness and security , lest we should settle upon our lees ; or to be an occasion of his grace , and an evidence of his power in our preservation , satisfying us and others , that in the greatest shocks of our spiritual battel , his grace is sufficient for us . upon these , and such like designs as these , doth the most wise god permit it . seventhly , satan doth not attempt temptations of this kind but upon a special design , and that either because he hopes by a violent and pertinacious impetuosity at length to prevail , or that he would please himself to molest us ; for surely the crys and complainings of gods children are musick in his ears ; or at least , upon a design to discourage us in our services , and to make way for other temptations of murmuring , blasphemy , despair , &c. which are as a reserve or ambushment laid in wait for us . the inferences from hence are these two . that the children of god under such temptations may be encouraged under a patient expectation , by considering that christ did undergo the like assaults from satan : 't is in it self tedious and disheartning , but they may see , first , that this way of trouble is usual , and that to the best , and therefore they should not faint under it . secondly , that grace is sufficient to preserve from the prevalency of the most earnest temptations , even there , where our heavenly father thinks it not fit to preserve us from the trouble of them . when paul gives the highest security that the faithfulness of god can afford , that temptations shall not be above strength , or the ability that shall be given them ; he tells them they are not to expect always such aids as shall presently drive away the temptation that it must immediately vanish ; or that their temptations shall become light and contemptible , but that gods faithfulness will be no further engaged in the general , than ( . ) to make their temptations tolerable , that they may be able to bear them though not without much to do . ( . ) that the way of escape shall be concurrent with the continuance of the temptation , that though the temptation abide , yet we shall be aided under it . ( . ) that yet he is as careful of our help in temptations , as he is ready to commissionate them , when need requires , his resolves that we should be tempted , and his resolves that we should be succoured , they bear the same date . with the temptation he will make a way to escape . thirdly , that such temptations do not argue ( . ) either a likelyhood much less a necessity that they should prevail ; nor ( . ) any want of care and love in god ; nor ( . ) do they always evidence a more than ordinary proneness and inclination in us ; for christ ( who was most averse to the least of sin , who was highest in god's love , against whom there was no possibility he should prevail , yet ) was thus tempted . secondly , in such continued violences , it will concern us to make stout resistances , acording to the counsel of jam. . . resist the devil , and he will fly . object . but i have done so , and yet the temptation is the same , and still continues ? answ . first , 't is not enough to resist , but we must continue to do so . some make limited resistances , as besieged persons , that set a time for their holding out , and then if they be not relieved at that time , they yield ; but we must resolve a perpetual resistance , as long as the temptation lasts ; when one hand is beaten off , we must hold by another ; when both are beaten of , we must ( as it were ) hold by our teeth . secondly , in a faithful resistance , we may cast the whole matter upon god , and engage him in the quarrel , as david ; i will say unto god , why hast thou forsaken me ? &c. object . but how is it consistent with truth that the temptation should continue , when james tells us , that satan will fly upon resistance ? answ . . it may be , the resistance is not as it ought , and so the blame is ours ; if we be not serious , ( as some who defie the devil in words , and resist him by crossing themselves , things which doubtless the devil laughs at ) or if in the confidence of a presumptuous bravado , or if not with that humility and care that is requisite , it will be no wonder if he depart not . secondly , he doth fly at every resistance more or less , he doth give back , and is discouraged , and is a loser by every opposition . thirdly , though the scripture say that he shall flie , ( that is , sooner or later ) yet it doth not say , that he shall do so immediately ( though most usually he doth so , where he is peremptorily rejected ) but in some cases time must be allowed , for the devil ( as it is in chrysostom's comparison ) stands like a fawning dog scratching and waving his tail , and if any thing be given him , it makes him importunate for more ; yet though we give him nothing , we cannot expect that the first or second denial should make him cease his trouble ; as he hath been encouraged by former compliances , so will he not be discouraged , but with many and continued denials . if we consider the fast of christ , as an occasion designed by god for an advantage to the temptation , and then look upon his condition in the wilderness being under hazards from wild beasts , in want of necessaries , and without a possibility of supplies in an usual way , and also under the discomforts of cold and long nights ( for according to the conjectures of some this was about our october and november ) then we may observe , that 't is satans way , to second outward distresses and afflictions with inward temptations . we see the like carriage of satan , toward job . his affliction was followed with many temptations , all his friends , in urging him with hypocrisy , were no other than parties to satans design , though they knew it not apparently ; his wife is set on by the tempter , ( as the serpent against eve ) to provoke him to curse god and die . besides all this , whosoever shall consider , what inward workings of heart , spiritual trouble and conflict , his words frequently express : they will quickly find , that when god put job into satans hand , under that only limitation of not touching his life , he gave satan a liberty to pursue him with inward temptations , as well as outward vexations . when israel was pinched with the straits of the wilderness , satan was most busy with them , to put them upon distrust , murmuring , revolt , disobedient oppositions , idolatry , and what not ? david gives in his experience to confirm this truth , he never met with outward troubles , but he had also inward temptations with them , as fretting , disquiet , sad apprehensions of gods wrath , hast , distrust , fear , &c. as the relation of his several straits do testify . and besides these , the generality of god's children find it so , outward afflictions seldom pass alone ; when they have frightings without , they have fears within usually ; seldom have they a sickness , or meet with a sad providence , but they have satan busy with their souls , molesting their peace , or endeavouring to ensnare them . thus their feet are never in the stocks , but the iron enters into their soul. and for this reason is it , that outward afflictions and troubles are called temptations in scripture , because temptations usually accompany them , and they are indeed the solemn seasons , that satan desires to improve for that end ; and for that is it that luke expresseth that which we translate , a time of temptation , by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies an occasion or opportunity of temptation . the temptations that satan drives on , upon the advantage of an afflicted estate ; are these . first , to drive men upon impatient outbreakings against god , as the israelites in the wilderness , turn upon moses with this , hast thou brought us into the wilderness to slay us ? to this tended job's temptation by his wife , curse god and die , as 't is in our translation , which cannot in any wise admit of the excuse , that beza makes for her , as if she gave wholsome advice , to die , blessing of god ; because he reproves her sharply , as having spoken foolishly and wickedly ; but at best , 't is an ironical scoff at jobs integrity , dost thou bless god while thou art killed by his displeasure ? if it be not a direct suggestion of revengeful despite . at such times men are too apt to entertain cruel thoughts of god , and sadly reflective upon his mercy or justice . secondly , in this posture of affliction he strives to put them upon direful conclusious against themselves , as if god called solemnly their sin to remembrance , and that they are forsaken of god , and marked out for destruction ; the pledg and earnest whereof , they take these troubles to be . we way observe that david's afflictions awakened his conscience , to object guilt and miscarriage , so that he is as earnest to deprecate the marking and remembrance of his sin , as he is to pray against his troubles . for this see psal . . , . thirdly , he pusheth them usually upon contempt of religion , and abandoning the ways of god : we are too apt to blame religion for all our troubles ; and as we expect that our owning the ways of god should secure us from outward affliction , so when we find it otherwise , we are too forward to say , we have washed our hands in vain , &c. fourthly , the sin of distrust is another evil that he drives at ; he would have men conclude that god cannot , or will not deliver . can god prepare a table in the wilderness ? said the israelites , by the power of temptation , when they were distressed . fifthly , another evil aimed at in such a case , is , to put us upon indirect courses and ways to escape from our troubles . saul went to the witch of endor , when god answered him not . distresses naturally prompt such things , and a little temptation makes us comply , as is noted by the wise mens desire , give me not poverty , lest i put out my hand and steal ; distresses of poverty put men upon theft and unlawful ways . the reasons of satans tempting the afflicted are these . first , that outward afflictions are a load and burthen ; this gives a probability , that his designs may the better take place . 't is easy to overthrow those that are bowed down , to break those that are bruised , to master those that are weary and weak-handed . secondly , an afflicted estate is a temptation of it self , and naturally dictates evil things : it is half of his design brought to his hand , it affords variety of matter for a temptation to work on . thirdly , such a condition strongly backs a temptation , and furnisheth many arguments for a prevalency ; for troubles are serious things , they speak to the heart , and what they speak , they speak fiercely ; they represent things otherwise , than common discovery can do , and for the most part , they shew an ingenuity in multiplying fears , and aggravating hazard , and ascertaining suspected events , so that satan can scarce desire a fairer hit , than what these offer him . fourthly , they also give him the advantage of darkness ; for to such , their way is hid , and god hath hedged them in , they neither know where they are ; whether their trouble by a chastisement of sin , or for tryal , or for prevention of miscarriage , or to make way for more comfortable manifestations ; and as little know they how to behave themselves in their trouble ; or how and when to get out of it . in such groping uncertainties , 't is scarce possible , but they should be put wrong . fifthly , an afflicted condition brings on weakness and indisposition to duty , it makes the hands weak , and the knees feeble ; this made job to faint , this dryed up davids strength . the first assault of an affliction doth stound the soul , and put it into such a confusion , that hope turns back , and faith is to seek , and every grace so out of order , that a man shall be unable to do any thing of duty , in a comfortable manner . sixthly , in this case men are apt to conclude their prayers are not heard : i cry in the day time and thou hearest not , says david . hath the lord forgotten to be gracious ? and with such seeming probability is this urged upon us by affliction , that job professeth , he could not believe his own sence and knowledg in such a case . if i had called , and he had answered me , yet would i not believe that he had hearkened unto my voice . seventhly , afflictions strongly fix guilt upon us , and represent god searching out our iniquities , and enquiring after our sin. eightly , they imbitter the spirit , and beget impressions upon the mind , of very hard thoughts of god. ninthly , they violently push men on to speak unadvisedly : there is such a swelling ferment of the old leaven of impatience and distrust in the mind , that 't is matter of pain and difficulty to be silent , their belly is as wine that hath no vent ; it is ready to burst like new bottles ; and they are weary with forbearing , and cannot stay , and must speak let come on them what will. all these advantages doth an afflicted condition bring to satan ; and who can think that he who is so studious of our ruine , will be willing to miss so fair an opportunity ? first , this must teach us to have a watchful eye over affliction , though at all times we must expect satans stratagems , yet in troubles especially prepare for them ; according to the wise mans advice , in a day of adversity , consider . secondly , seeing satan takes advantage of the sharp humours of impatience and distrust , we must be particularly careful , not to touch too much upon the harshness of our troubles , because this is that that sets fretting and distracting thoughts on work . afflictions ( like the pillar of the cloud and fire in the wilderness ) have a light and darkness , and accordingly these that converse with the dark side of troubles , invenome their imaginations , and poyson their thoughts with dark and hideous conclusions , and in a word , draw forth nothing but the wormwood and the gall ; whereas those that study and view the light side of them , are full of praise and admiration , for the gracious mixtures , comfortable mitigations , encouraging supports , &c. which they observe . 't is wisdom then to keep upon the right side of them . though it be the design of god to turn the dark side of the cloud to us ; yet may we have a competent light to guide us , if we would improve it ; when the sun is set , the moon may be up . nay 't is our duty to strive to recover the right side of the cloud ; he hides that we may seek . if this fast of christs be consider'd as a remedy against temptations , then may we observe ; that solemn temptations are to be resisted with fastings and prayer . of this i shall forbear to speak , till i come to speak of christs answer , and the repulse of satan . matth . . . and when the tempter came to him , he said , if thou be the son of god , command that these stones be made bread. chap. vi. that christs temptations were real and not in vision ; that temptation is satans imployment , with the evidences and instances thereof . of satans tempting visibly , with the reasons thereof . next follows a particular account of those more eminent temptations wherewith christ was assaulted by satan ▪ before i speak of these , i must necessarily remove this stumbling-block out of the way , ( viz. ) whether christ was really tempted , or only in a vision . that this was but visionary , hath been supposed ; not only by some , whose conceits in other things , might justly render their supposals in this matter less worthy of a serious consideration . but also by very grave and serious men , whose reasons notwithstanding are not of that weight , as to sway us against the letter and history of these temptations : which give us a full account of these things as really transacted , without the least hint of understanding them as done only in a vision . for , first , 't is a dangerous thing to depart from the literal sense of what is historically related ; if we take such a liberty , we may as well understand other historical passages after the same rate , and so bring the history not only of christs suffering to a visionary and phantastical cross , but also of all the new testament to a very nothing . secondly , the circumstances of the temptation are so particularly set down ; as the devils coming to him , leaving him , taking him to the temple , &c. that if we may expect in any thing to secure our selves from a visionary supposition , we may do it in this history . thirdly , this imagination doth wholly enervate and make void the very end and design of christs being tempted : for where were the glory of this victory over satan , if it were only a visionary temptation , and a visionary conquest ? or where were the comfort and encouragement which believers ( from the apostles authority , heb. . . & . . ) might reap from this , that christ imagined himself to be tempted , when really he was not so ? nay how impossible is it , to make that expression of the apostle , [ he was tempted in all points like as we are , ] to agree to an imaginary temptation ? except we also say , that we are only tempted visionarily and not really ? fourthly , neither is it a plea of any value against this truth , that it seems to derogate too much from the honour and authority of our saviour , that satan should so impudently assault him , with temptations to worship him , and should carry him at pleasure from place to place ; when we find that he voluntarily submitted to higher indignities from satans instruments , and turned not away his cheek from those that smote him , spit upon him , and contumeliously mocked him , and at last submitted to death , even the death of the cross . as for those objections from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the pinacle of the temple , upon which scultetus thinks it was impossible for christ to stand ; as also the objection of the impossibility to shew the kingdoms of the world from any mountain : i shall answer them in their proper place , in the mean time i shall return to the verse in hand , in which i shall first pitch upon the general proaemium , or introduction to these special temptations , which is this , the tempter came to him . in this we are to take notice of the name given to satan , and also the way and manner of the assault , in that expression , he came to him . there are three distinct names given to him in these temptations . ( . ) his name satan , shews his malice and fury , which is the ground and fountain whence all that trouble proceeds , which we meet with from him . ( . ) he is stiled the temper , and that signifies to us , how he puts forth this malice , his way and exercise , in the exerting of it . ( . ) he is called the devil or accuser , expressing thereby the end and issue of all . from this name then here given , we may observe , first , that it is satans work and imployment to tempt men. we need not here dispute , whether it be proper to satan to tempt , that is , an soli , & semper competat , whether it agree to him only , and always , which some indeed affirm in such a sense as this , that men do tempt men as satans instruments , the world tempts as it is the object , and matter of temptations , but satan tempts as the proper author and engineer of temptations . others there are that think , that men can , and do properly tempt themselves , according to jam. . every man is tempted , when he is drawn away of his own lust ; but the question is altogether needless as to us , though we and others may be true and proper tempters , yet this hindereth not but that it is most true , that satan makes temptation his very work and business . and therefore not only here , but in thes . . . the devil is described by his imployment ; lest by any means the tempter ( or he that tempteth ) hath tempted you : which the ordinary gloss doth thus explain , diabolus , cuius est officium tentare . this name then is put upon satan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of eminency . implying ( . ) that though there be never so many tempters , yet satan is the chief . ( . ) that he makes temptation his proper imployment . that satan doth so , i shall evidence by these few notes . first , temptation is in it self a business and work. for if we consider either the work of any one temptation ( where satan is oft put to it , after suggestion to perswade , and after perswasion to instigate and provoke ; ) or if we consider what furniture , tools , means , and instruments are requisite , and what it may cost to bring all things together into fit order and method ; or if we think of the various ways and manners of temptation ; that some are mediate , some immediate ; some inward , some outward ; some moveable , some fixed and solemn ; some inticements to evil , some affrightments from duty , others invasions of our peace and joy ; or lastly , if we call to mind , what study , what art , what fetches and contrivanees the devil is sometimes put upon , we shall easily see , that it keeps him doing , and that he eats not the bread of idleness that hath that imployment to follow . secondly , satan gives up himself unto it , is wholly in it , he walks to and fro , goes about seeking advantages of this nature , compasseth sea and land to proselite men to his slavery , useth all means , upon all men , at all times , with all diligence ; hence was it , that latimer ( in his homely way of speaking ) called him , a busy bishop in his diocess , and excited the sluggish to learn laboriousness of the devil . thirdly , he takes a delight in it , not only from a natural propensity , which his fall put upon him , whereby he cannot but tempt , as an evil tree cannot but bring forth evil fruits : but also from the power of an habit acquired by long exercise , which is accompanied with some kind of pleasure ; and further , whatever pleasure may be supposed to arise from revengeful pride or companionship in evil , he hath of that in full measure , pressed down , and running over . fourthly , all other things in satan , or in his indeavours , have either a subserviency , or some way or other a reference and respect to temptation . his power , wisdom , malice , and other infernal qualifications , render him able to tempt ; his labour and diligence in other things are but the work of one that prepares materials and occasions ; his other business of accusing , afrighting , destroying , tormenting , are but the ends and improvements of tempting . fifthly , he cares not how it goes on , so that it go on ; as a man that designs to be rich , cares not how he gets it ; which shews , that tempting in general is his design . of this we have many instances , as ( . ) he stick not to lie and dissemble , he will tell them of the kingdoms of the world , and the glory of them , and a thousand fair promises which he never intends . ( . ) he will tempt for a small matter , if he can but gain a little , or but molest us , yet he will be doing . ( . ) he will not give over for a foil or disappointment . ( . ) he is not ashamed to tempt contradictory things , he tempted christ against the work of redemption , master spare thy self . he tempted judas to further it in betraying him . ( . ) any temptation that he sees will hold , he takes up with ; hence is it that he tempts not the jews now to idolatry , because he hath them fast in another snare , being strongly led to an opposition and contempt of christ . ( . ) he will sometime tempt where he hath not probability to prevail , even against hope . thus he tempted christ and paul. the use of the observation is this : if it be his business to tempt , it must be our work to resist . first , to resist is a labour , 't is not an idle formality , consisting in words of defyance , or a few ridiculous crossings , and sprinklings of holy water , or spitting at the name of him , as ignorant people are wont to do . secondly , we must give up our selves to this work , always fighting and opposing . thirdly , it will be necessary to make use of all helps , as prayer , fasting , the counsel and support of holy and experienced men. fourthly , we must also cast off all hinderances , whatsoever in us is apt to take fire , or give advantage , must be laid off ; as pride ( which doth prognosticate a fall ) and security , which betrays the best ; or presumption , which provokes god to leave those of highest attainments . secondly , in this general introduction , we may cast our eye , upon the way and manner of the assault ; when 't is said , the tempter came unto him , we are unavoidably forced to suppose , another manner of coming , than that whereby he tempted him for forty days together . and when we call to mind , that at his coming here mentioned , he carried christ to the temple , and from thence to a high mountain , and there propounded himself an object of worship ; we can imagine no less , than that satan here came visibly to him ; but in what shape or manner of appearance , it is altogether uncertain , though 't is most probable , it was not in the form of a brute , but in some lustre of majesty or glory , as an angel ; because a deformed , or base appearance , had been unsuitable to the boast of giving the kingdoms of the world , or to his desire that christ should fall down and worship him . hence we may observe : that satan sometimes tempts in a visible appearance , and by voice . first , the possibility of this , is evident from the apparitions of angels . satan is still an angel , and there is nothing of a natural incapacity in him as to an outward appearance to our eyes and sences , more than in glorify'd spirits . secondly , in the first temptation he did no less , when he used the serpent , as a trune to speak through , and an instrument to act by ; in possessions he speaks audibly , and evidenceth a real presence . thirdly undoubted instances may be given of satans tempting and molesting visibly . i deny not but there are a great many idle-stories of this kind , and a number of ridiculous figments , but it would be unreasonable and highly prejudicial to the truth of history , and the common faith of mankind to refuse credit to the serious accounts of sober men , because of some foolish and unwarrantable f●bles . what is related of luther , and his several troubles from satan this way , is evident in the story of his life . cyrillus tells us of one eusebius disciple of hierom , who when he was dying , cryed out of the devils appearing to him . the like is storyed of st. martin and others , and of these , you may read more collected by mr. clark. if we would enquire into the reasons of satans appearing thus , we cannot more fitly pitch upon any other than these . first , either he thinks a great affrightment necessary in some cases , and for that end appears : or , secondly , he sees his appearance needful , to give a greater evidence and certainty to the reality of the pleasures of sin which he promiseth ; that is the common ground of his appearing in the ways and designs of witchcraft . thirdly , or in the height of rage , when he perceives other ways not available , and when he hath to do with persons not ignorant of his devices , where he sees he hath no need of a visor , or covert ways of dealing , then he sticks not ( if permitted ) to tempt or molest openly . this must teach us not to wonder at such temptations , much less to judg those that may be so molested , as if satan had a greater share in them , seeing christ was thus tempted . chap. vii . the general view of these temptations . of satans gradual proceeding in temptations . of reserving a great temptation last . what a great temptation is , in what cases to be expected . of satans using a common road , in comparing these temptations , with the ordinary temptations of men. of the advantage satan takes of natural appetite , sense , and affections . i have done with the proaemium to the temptations . yet before i open them particularly , i shall take a general view of them . first , by comparing these with the other temptations of christ during the forty days . secondly , by comparing these with the temptations of men. first , then , if we compare these with the former temptations , and observe that we have no account given us of those temptations , but only in the general , that he was tempted , whereas these are particularly set down and recorded , we cannot apprehend less than this , that these last temptations were certainly greater and more remarkable temptations . hence no●e , that 't is satans method to be gradual in his temptations , and that be keeps his greatest temptations to the latter end . that satan is gradual in his temptations , this is true of him , if we regard , first , the manner of his proceeding , that he drives slowly , entreats gently , and is very careful that he do not overdrive men , but after they are accustomed to his way , he puts on imperiousness and commands them . secondly , if the matter of temptation be regarded , he is gradual there also . he tempts to little sins first , then to greater . i shall illustrate both these particulars by the example of thomas savage , apprentice to mr. collins vintener at the ship-tavern in ratcliff , who suffered in anno , for murthering his fellow-servant : he confesseth that the devil took this course with him ; he first tempted him to neglect of duty , then to contempt of ordinances , and prophanation of the sabbath , then to drinking , then to fornication , then to rob and steal from his master , and last of all to murther ; and takes particular notice that in this last temptation , to kill his fellow-servant , there was a violent and more than ordinary power of satan upon him , to instigate him to that wickedness . all this you may read at large in the printed narration of his life . the reasons of his gradual proceedings are , first , he would discover no more of himself in any temptation , than he is necessitated unto ; for the gaining his end , lest he cross his own design , and instead of drawing men to wickedness , scare or affright them from it . secondly , sins are mutually preparatory to each other , smaller proffers and temptations do insensibly prepare , and incline the heart to greater . secondly , that he keeps his greatest temptations last , is a consequence of the former ; for which ( besides what is now spoken ) these reasons may be given : first , there is provocation given him , in refusing his lesser assaults . his head is bruised by every refusal , he is set at defiance , which calls him out to stronger opposition . he perceives by often repulses that those with whom he hath to do are not subjects of his kingdom , and that his time is short , and therefore no wonder is it , if he assault most furiously , and with all his strength . secondly , there is also policy in it , when he hath brought down our strength and weakned our courage , then a violent onset is fair to procure him a victory . but because i mention a great temptation , it may not be amiss both for the further explaining of the text , and illustration of the matter , to shew what is a great temptation . these were great temptations to christ , and there are several things remarkable in them , which where ever they appear , they will denominate the temptation great , and the more of them are conjoyned together , and in higher degree , it may justly be called still the greater . as , first , in these temptations , we may note there were external objects , as well as insinuated suggestions ; inward motions are real temptations , but when they have the objects and things presented to the eye or the senses , then do they strongly urge . at this advantage the devil tempted eve , he urged her when the fruit was within the view ; thus he tempted achan , when the gold and garment were in his eye . secondly , these temptations were complex , consisting of many various designs , like a snare of many cords or nooses . when he tempted to turn stones to bread , it was not one single design , but many that satan had in prosecution . as distrust on one hand , pride on another , and so in the rest . the more complicated a temptation is , 't is the greater . thirdly , these were also perplexing , entangling temptations ; they were dilemmatical , such as might ensnare , either in the doing , or refusal . if he had turned stones into bread , he had too much honoured satan by doing it at his motion . if he did not , he seemed to neglect his own body , in not making necessary provisions for himself being now hungry . fourthly , these temptations proceeded upon considerable advantages , his hunger urged a necessity of turning stones into bread. his present straits , and the lowness of his condition seemed to speak much for the reasonableness of giving proof of his divine nature , by casting himself down from the temple , and of doing any thing , that might tend to a more plentiful being and support in the world. advantages strengthen temptations . fifthly , these temptations were accompanied with a greater presence and power of satan , he appeared visibly in them , and was permitted to touch and hurry the body of christ , and to depaint and set forth the glory of the world ( doubtless in the most taking way ) to the eye of christ . sixthly , the matter of these temptations , or the things he tempted christ to , were great and heinous abominations , ( a distrust of providence , a presumption of protection , and a final renunciation of the worship due to him , and transferring it to the most unworthy object , gods professed enemy ) and yet were they seconded by the strongest , most powerful , and most prevailing means , as his present straits , his infallible assurance of sonship , pleasure , and glory . where the matter is weighty , and the medium strong and pressing , there is the temptation great . seventhly , all these temptations pretended strongly to the advantage and benefit of christ , and some of them might seem to be done without any blame , as to turn stones to bread , to fly in the air. the more kindness of temptation pretends to us , it is the stronger . eightly , satan urged some of them in a during provoking way ; if thou be the son of god ? as if he had said , i ●are thee to shew thy self what thou pretendest to be . these kind of provocations are very troublesom to the most modest and self-denying , who can scarce forbear to do what they are urged unto at such times . ninthly , these temptations seem to be designed for the engagement of all the natural powers of christ , his natural appetite in a design of food ; his senses , in the most beautiful object , the world in its glory ; the affections , in that which is most swaying , pride , and delight in extraordinary testimonies ; of divine power and love , in supporting him in the air , &c. tenthly , some of these warranted as duty , and to supply necessary hunger , others depending upon the security of a promise , he shall give his angels charge , &c. the greater appearance of duty , or warrantableness is put upon sin , the greater is the temptation . by these ten particulars may we ( as by a standard ) judg , when any temptation is great or less . let us then take heed of small temptations , or the smoother proceedings of satan , as we would avoid the greater attempts that are to follow . where he is admitted to beat out our lusts with a rod or a staff , he may be suspected to bring the wheel over them at last . let us also after our assaults , expect more and greater , because the greatest are last to be looked for . this holds true in three cases . ( . ) in solemn temptations where satan fixeth his assaults , there the utmost rage is drawn out last . ( . ) in the continuance and progress of profession , the further we go from him , and the nearer to god , be sure of the highest measure of his spite . ( . ) at the end of our race : for if he miss his prey then , it is escaped for ever , as a bird unto its hill. but some may say , i am but a messenger of sad tidings ; and that by bringing such a report of gyants , and walled cities , i may make the hearts of the people to faint . i answer ; this is bad news only to the sluggish , such as would go to heaven , with ease , and in a fair and easy way , but to the laborious resolute souldiers of christ this is no great discouragement : for ( . ) it doth but tell them of their work , which as they are perswaded of , so it is in some measure their delight , as well as their expectation . ( . ) it doth but tell them , satans malice and fury , which they are assured of , and are most afraid of it sometimes , when it seems to lye idle and as asleep . ( . ) it doth tell them that satans thoughts concerning them are desparing , he fears they are going , o● gone from him . if they were his willing servants , there would be no hostility of this nature against them . i have thus compared these special temptations with those wherewith our lord christ was exercised during the forty days . i shall secondly , compare these temptations of christ with those that usually betal his members , in which there is so much suitableness and agreement , both in matter and manner , that it cannot be unuseful to take notice of it , which will the better appear in instances . first , then let us consider the first temptation of eve. gen. . . and when the woman saw that the tree was good for food , and that it was pleasant to the eyes , and a tree to be desired to make one wise , &c. here are all the arguments and ways summed up , by which satan prevailed upon her ; it was good for food , here he wrought upon the desire of the natural appetite ; it was pleasant to the eyes , here he took the advantage of the external senses . it was to be desired to make one wise , here he enflamed the affections . let us again call to mind the general account of temptations , in the joh. . . all that is in the world , the lust of the flesh , the lust of the eyes , and the pride of life ; where the apostle designedly calls all off from a love of the world , because of the hazard and danger that we lye open unto , from the things of the world , striking upon and stirring up our lusts ; which he ranks into three general heads , according to the the various ways whereby these outward things do work upon us , in exciting our natural powers and apprehensions to sinful lustings : and these are so fully agreeing with those three in eves temptation , that i need not note the parallel . let us now cast our eyes upon these temptations , and the suitableness of satans ways and dealings will immediately appear . when he tempted christ to turn stones into bread , there he endeavoured to take advantage of the lust of the flesh ( which in the joh. . i understand in a more restrained sense , not for the lustings of corrupt nature , but for the lustings of the body in its natural appe●ite , according to that ex●●●ssion of christ , the spirit is willing , but the flesh or body is weak : and if we should not so restrain it in this place , the lust of the flesh would include the lust of the eyes , and the pride of life , contrary to the clear scope of the text , for these are also the lustings of corrupt nature . ) when he further tempted him to cast himself down , he pushed him upon the pride of life ; when he shewed him the kingdoms of the world and the glory of them , he attempted to gain upon him by the lust of the eyes . from this proportion and suitableness of temptation to christ and his members , observe , that satan usually treads in a beaten path , using known and experienced methods of temptation . 't is true , in regard of circumstances , he useth unspeakable varieties in tempting , and hath many more devices and juggles than can be reckoned up , yet in the general he hath digested them into method and order , and the things upon which he works in us , are the same ; thus he walks his round , and keeps much-what the same track , not only in different persons , but also in the same men , using the same temptations over and over , and yet this argues no barrenness of invention , or sluggishness in satan , but he hath these reasons for it : first , because the same temptations being suited to humane nature in general , will with a small variation of circumstance suit all men ; their inclinations generally answering to one another , as face answers to face in water . secondly , these standing methods are famous with him , as generally powerful and taking , and it can be no wonder if satan practise most with these things , that have the largest probatum est of experience to follow them . thirdly , the more experienced he is in any temptation , the more dexterously and successfully still he can manage it ; so that we may expect him more cunning and able in what he most practiseth . this may be some satisfaction to those that are apt to think of themselves and their temptations ; as elias did in his perswasion , i alone am left . where satan useth any thing of vigour and fierceness , we are apt to say , none are tempted as we , none in like case , we are singular , they are peculiar and extraordinary temptations , &c. but 't is a mistake ; even that of solomon may be applyed to these , there is nothing new , nor any thing befaln us , which others have not undergon before us ; and would but christians be so careful , to observe the way of the serpent upon their hearts , and as they might , and so communicative of their experiences as they ought , the w●ak and heavy laden would not go so mourning under such apprehensions , as commonly affright them , that none were ever so temp●●d as they are , it would be some support at worst , when the most hellish furies do oppress them , to know that others before them were in these deeps , and as fearful of being overwhelmed , as themselves , and yet were delivered ; the deliverances of those that have escaped the danger , is ground of hope to those that are at present under it . the usual advantages that satan takes against us , is from our natural appetite , our external senses , or our passions and affections . all these are usual ways by which satan works against us , as appears from what hath been said , neither are any of them so mean and contemptible , but that we have cause to fear the power and influence of them . hence the scripture cautions descend to the eyes , look not upon the wine when 't is red in the cup. be sober , be vigilant , &c. th● appetite is not so easily kept in , but that it may prevail to gluttony and drink●●ness and some are so powerfully carried by this , that they are said to make their bellies their god. of the power of sense and affection , elsewhere hath been spoken . chap. viii . the rise of christs first temptation . of satans suiting his temptations to the conditions of men. of tempting men upon the plea of necessity . the reasons and cheats of that plea. his pretences of friendship in tempting , with the danger thereof . having thus considered these temptations as they lye before us in their general prospect , i shall now speak of this first special temptation in particular , in which ( . ) the rise , or occasion , ( . ) the temptation it self , ( . ) the argument by which satan would enforce it , are to be distinctly noted . first , as to the rise of it , it is questioned by some , why satan begins with this first , the cause they assign , ( in part at least ) is from his first success against eve , in a temptation about eating , as if this were the chief and most hopeful arrow in his quiver . but we need not go so far , when the evangelist is so punctual in setting it down , in the latter end of the former verse , he was an hungred . this the devil took notice of , and from hence took the rise of his temptation , that by turning stones to bread for the satisfaction of his present hunger , he might be induced to make way for the secret stratagems which he had prepared against him on this occasion . here i note , that where satan hath a design against any , he doth take the advantage of their condition , and suits his temptation accordingly . thus , if men be in poverty , or in the enjoyments of plenty , in sickness or health , if in afflictions , under wrongs , in discontents , or carried to advancements and honours , or whatever else may be considerable relating to them , he observes it , and orders his designs so , as to take in all the advantages that they will afford . that 't is his concern and interest so to do , we may imagine , upon these grounds : first , our consent must be gained ; this he cannot properly and truly force , but must entice and deceive us to a complyance with him . secondly , if our condition speak for him , and lye fair for the furtherance of any device of his , our consent is upon the matter half gained ; 't is much , if so powerful an advocate , as is our present state , do not influence us to an inclination . thirdly , this doth his work easily and effectually , he more generally prevails by this course , and with less labour . this policy of satan should advantage us , by suggesting fit memorials to us , in our expectations of temptation . though we know not all satans thoughts , yet may we know where and how he will usually make an onset , our condition will tell us what to look for . the distressed and afflicted may expect a temptation suited to their condition , as of murmuring , repining , revenge , distrust , use of indirect means , dispairings , &c. they that have peace and plenty may be sure they shall be tempted suitably , to pride , boasting , covetousness , oppression , contempt of others , security , or whatever may be fit to be engrasted on that stock ; the like may be said of any other different condition . how fairly are we forewarned , ( by an observation made upon satans proceeding upon these advantages ) where to expect him , and how to provide against him . let us proceed to a further enquiry , how the devil managed this advantage of christs hunger ; he plainly urgeth him with a necessity of providing supplies for himself , spreading before him his desire to eat , and the impossibility of help , in a barren and desolate wilderness , as if he had said , the want of the body is to be provided for , nature and religion consents to this ; the wilderness affords no help , ordinary means fail ; there is therefore a necessity that some extraordinary course be taken , therefore trun stones to bread ; this is not unsuitable to the condition and power of him who is the son of god. at this rate he pleads . observe then , that satan usually endeavours to run his temptations upon the plea of necessity , and from thence to infer a duty . when he cannot pretend a fair and direct way to irregular practices , he would break a door and force a way by necessity . under this notion of necessity , the devil marshals all those pretences , that seem to be of more than ordinary force , in their usual prevalencies . thus he teacheth men to think they are necessitated , if they be carried by a strong inclination of their own , or if there be an urgency and provocation from others , or if they be in straits and dangers ; and sometime he goes so high , as to teach men that a necessity is included in the very fabrick of their natural principles , by which they presumptuously excuse themselves in being sinful , because by nature they are so , and cannot be changed without special grace ; scarce shall we meet any man with seasonable reproof for his iniquity , but he will plead such kind of necessities for himself , i could not help it , i was strongly carried , or , i was compelled ; i must do so , or else i could not escape such a danger , &c. the reasons of this policy , are these . first , he knows that necessity hath a compulsive force , even to things of ( otherwise ) greatest abhorrencies : a treasury of instances is to be had in famines , and besieged places , where 't is usual to eat unclean things , not only creatures that are vile , but even dung and entrails ; nay so tyrannical is necessity , that it makes inrodes into , and conquests upon nature it self , causing the tender and dilicate woman , which would not adventure the sole of her foot upon the ground for delicateness and tenderness , to have an evil eye towards the husband of her bosom , towards her son , and towards her daughter . a like force doth it exercise upon the minds and consciences of men , it makes them rise up against their light , it engageth men to lay violent hands upon their own convictions , to stifle and extinguish them . how many mournful examples have we of this kind ? how many have apostatised from truth ( being terrifyed by the urging necessities of danger ) contrary to the highest convictions of conscience ? secondly , necessity can do much to the darkning of the understanding , and change of the judgment , by the strong influence it hath upon the affections . men are apt to form their apprehensions , according to the dictates of necessity ; what they see to be hazardous , they are inclinable to judg to be evil ; men in straits not only violate their reason , but sometime by insensible steps ( unknown to themselves ) slide into a contrary judgment of things , directly cross to what they have believed and professed . which perswasion they owe not to any further accession of light , or new discovery of argument , ( for ofttimes , the same arguments which in the absence of trouble they have contemned as weak by the appearance of danger put on another face , and seem strong ) but to the prevalency of their fears . and thus many in all ages have altered their judgments and thoughts , not because they knew more , but because they feared more . the like necessities do men form to themselves from exorbitant and greedy hopes and expectations of a better condition , compared to that wherein they at present are , and the like influence it hath in the alteration of their judgments . let the bishop of spalato be an example of this , who loathed the romish religion first , and in england ( whither he came for refuge ) writ against it ; but saw a necessity ( from the disappointment of expectation ) to change his mind , returned to rome again , and perswaded himself that that was true which he had formerly pronounced false ; and so writ against the church of england , as before he had done against the church of rome . to him we may add ecebolius , of whom socrates reports , that ( according to the various appearings of hazards ) he changed his religion several times : under constantine , he was a christian ; under julian , a pagan ; and under jovinian , a christian again . thirdly , necessity offers an excuse , if not a justification of the greatest miscarriages . lot offered to expose his daughters to the raging lust of the sodomites for the preservation of his angel-strangers , which surely he would in no wise have done , but that he thought the present necessity might have excused him . esau profan●ly fells his birth-right , but excuseth the matter so , behold i am at the point to die , and what profit shall this birth-right do to me ? aaron produceth a necessity , from the violent resolves of the people , in justification of himself in the matter of the golden calf , thou knewest that this people are set on mischief . fourthly , necessity is an universal plea , and fitted to the conditions of all men , in all callings , and under all extravagancies ; the tradesman in his unlawful gains or overreaching , pleads a necessity for it , from the hardness of the buyer in other things ; the poor man pleads a necessity for stealing , and the rich pleads the same necessity for revenge , and thus it serves all with a pretext . these considerations discovering this course so hopeful , as to this design of the devil , he will be sure to put us to this pinch where he can . but besides this , we may observe three cheats in this plea of necessity . first , sometimes he puts men upon feigning a necessity , where there is none . saul sacrificed upon a needless supposal that samuel not coming at the time appointed , there was a necessity for him to do it . he spared also the cattel upon the like pretence , that it was a necessary provision for sacrifice . and thus would the devil have perswaded christ , that there was an absolute necessity to turn stones to bread , when in truth there was no such need . secondly , sometimes he puts men upon a necessity of their own sinful procurement . herod sware to gratify the daughter of herodias , and this is presently pleaded as a necessity for the cutting , off john baptists head . saul forbad the tasting of meat , and sealed the penalty by an oath and curse , and this is by and by made a necessity for the taking away of jonathans life , ( who had tasted honey not knowing his fathers curse ) had not the people rescued him . thirdly , sometime he stretcheth a necessity further than it ought ; he knows that god hath such a regard to real necessities , that upon that ground , he will dispence with his sabbath , and the present performance of duty . these instances he lays before men , and endeavours to perswade them , that in like manner god will ( upon a necessity ) dispence with sins , as well as with the present opportunity of service . what a covering ( in all ages ) men have made of necessity , for their highest outrages and extravagancies , and with what confidence they have managed such pleas , would be endless to relate . this must warn us , not to suffer our selves to be imposed upon , by the highest pretences of necessity . whatever it may dispense with ( as in some cases it will suspend a present service , and warrant the performance of a duty , besides the common rule and way wherein it ought ordinarily to be managed ) it must never be pleaded to give warranty to any thing in its own nature sinful . necessity will not justify lying , stealing , covetousness , adulteries , &c. besides ; we must be wary in judging what is a necessity . men are apt to plead a necessity where there is none , and if we give way to a facile admittance of excuses of this kind , we shall presently multiply necessities , and have them to serve us at every turn . some would warrant sin by necessity , others would turn off duty and rule by pretending a necessity where none is : both are to be avoided as snares of satan . once more ( before we dismiss this rise of the temptation of christ in hand ) let us observe that in perswading him to turn stones to bread , he seems to express a great deal of care and tenderness to christ , with an invidious reflection upon the love and providence of god ; as if he should say , i see thou art hungry , and this wilderness affords nothing to eat , and god hath not taken care to spread a table for thee , i therefore pittying thy condition , as a friend , advise thee to turn stones to bread. note , that satan manageth his most cruel designs , under the highest pretences of friendship . he did so with eve , the lord knoweth that ye shall be as gods ; as if he had a greater regard to them , than god himself . he tempted christ in the mouth of peter to spare himself , under the shew of great kindness ; and no less are his common pretences to all men. this is a deep policy , for by this means the mischief intended is the better concealed , and the less care and provision made against it ; and besides , the affections and desires are stirred up to an hasty imbracement of the motion , and an eager swallowing of the bait. so great a subtilty is in this manner of dealing , that those who affect the name of great politicians in the world , have learned from satan to shew greatest respects , and a most friendly countenance to those whom they most hate , and intend to ruine . thus our richard the third of england constantly dealt with those for whose blood he lay in wait : and the precepts of machiavil are fitted to this , that t is wisdom to hug those whom we desire to destroy . ehud's present made way for his dagger . joab's sword could not so well have dispatched its errand upon abner , if he had not ushered it in with a kiss . this should make us most suspect those temptations that offer us most kindness and advantage , and such as are most gratifying to our humours and desires . for can it be imagined in good earnest that satan intends us a real good ? can the gifts of enemies pass for courtesies and favours with any , but such as are bewitched into a blockish madness ? satan is more to be feared when he flatters , than when he regeth ; and though such offers may be looked upon by some as more benign , and less odious temptations , ( as some kind of familiar spirits are more kindly treated by some , under the notion of white devils ) yet may we say of them as cor●elius agrippa speaks of some unlawful arts and ways of thurgia , eò sunt pernitiosiora , qùo imperitis diviniora ; they have the greatest danger that pretend the highest friendship . thus much for the rise of the temptation . chap. ix . a particular consideration of the matter of the first temptation , what satan aimed at , in bidding him turn stones into bread. of satans moving us to things good or lawfull . the end of such a motion . how to know whether such motions are from satan or the spirit . what to do in case they be from satan . of his various aims in one temptation . what they are , and of his policy therein . of his artificial contrivement of motions to make one thing infer another . next follows the temptation it self . command that these stones be made bread. there is no great difficulty in the words . the greek indeed hath a remarkable suitableness to the supposition , on which satan insists , taking christ to be the son of god , 't is very pertinently spoken , say or speak that these stones be made bread ; for if god speak , it must be done . t is not worth the while to insist upon so small a variety of expression , as is betwixt this evangelist , who hath it [ these stones , ] and luke , who speaks it in the singular number [ this stone : ] for besides that ( as some suppose ) this expression of luke , might ( for any thing that appears to the contrary ) be satans lowering his request to one stone , when christ had denyed to turn many into bread , upon his first asking ) this one stone in luke , taken collectively for the whole heap , will signify as much as these stones in matthew , or the phrase ( these stones ) in matthew ( by an imitation of a common hebraism ) may be no more but one of these stones , or this stone , as it is in luke ; as 't is said , jepthah was buried in the cities of gilead , that is , in one of the cities . the thing urged , was the turning or changing the form of a creature , which is a work truely miraculous and wonderful , and such as had neither bee unsuited to the power of christ , nor unlawful in it self . 't is from hence justly questioned , where the sting of this suggestion lay , or in what point was the temptation couched . first , it was not in the unlawfulness or sinfulness of the thing mentioned . for christ did as much as would amount to all this , when he turned water into wine , and when he fed multitudes by a miraculous multiplication of a few loaves and fishes . secondly , it was not unsuitable to his condition , as hungry ; for so it seemed a duty to provide for himself , and which satan took for granted . thirdly , neither seemed it any derogation to his power and divine nature , but rather an advantage and fit opportunity to give a full proof of it , to the stopping of satans mouth for ever . notwithstanding these , there was poyson and malignity enough in the suggestion , and under these green leaves of plausible pretences , lay hid many snakes . for ( . ) by this was he secretly tempted to admit of a doubting of the truth of the divine testimony , lately declaring him to be the son of god. ( . ) as also further to question his fathers providence and love ; ( . ) and unnecessarily to run out of the ordinary way of supply , and to betake himself to indirect means or extraordinary courses . ( . ) and all this to the abuse and undervaluing of his power , in prostituting it to satans direction or perswasion ; and the devil had gained a considerable advantage , if he could have prevailed with him to do such a thing by his instigation . ( . ) it may be , he further thought this might entice to an high esteem of himself , and so make way for a vain ostentation of his power , and interest in god. all or most of these seem to be the design that the devil was driving forward . several things are hence observable . that where satan doth not judge it his present interest , to suggest to us things in their own nature sinful , he will move us to things good in themselves , in hopes thereby to lead us into evil . this way of tempting is from a more refined policy , than down-right motions to sin ; and doubtless 't is less suspected , and consequently more taking . the evils that satan would introduce by this method , are such as these : first , sometime when he tempts us to that which is good , it is , that he might affright us from it ; his approbation is enough to put a discredit , and disgraceful suspition upon any thing . such a design had he , when he gave testimony for christ , that he was the son of god ; or for the apostles , that they were the servants of the most high god. it was not his intention , to honour him or them , by bearing them witness , but to bring them under suspition , and trouble . secondly , there are a great many ways to miscarry in a lawful action , either by propounding bad ends , or by failures in the manner of performance , or by a misimprovement of the whole . these miscarriages ( and the possibility , and probability of them ) satan carries in his mind ; yet doth he not at first propound them , but moving us unto the thing , he hath an expectation that we will slide into them of our selves , or be inclined by some sutable touch●● of suggestion upon our minds ; together with the tendency , or improveableness of the thing or action , to such evils as are properly consequent to it . satan did not here tempt christ to these sinful ends directly , but to an action which he hoped might insensibly produce them . thirdly , another evil hereby aimed at , is the hindrance of a greater good , not only as a diversion to turn us off a better or more profitable occasion , but also as an unseasonable interruption of something at present more concerning us : thus he makes the suggestion of good things , the hindrance of prayer , or hearing . some will say , this is a perplexing case , that in things good or lawful in themselves men should be in such dangers , and will thereupon desire to know , how they may distinguish satans contrivances and motions , from those that have no dependance upon him , or are from the spirit of god ? in answer to this . ( . ) let us ( when we fear thus to be circumvented ) look well to what impressions are upon our spirit , when we are moved to what may be lawful . for tog●ther with the motion ( if it be satans ) we shall find either a corrupt reason and end privatly rising up in our mind ; or we may observe that our hearts are out of order , and perversly inclined ; this is oft unseen to our selves . when the disciples moved christ to bring down fire from heaven , if they had considered the present revengful selfish frame of their spirits , ( which our lord tells them , they were ignorant of ) they might easily have known that the motion had proceeded from satan . secondly , the concurrent circumstances of the thing or action , are to be seriously weighed ; for from thence we may take a right measure of the conveniency or inconveniency of the proceeding in it . what is from satan , it will be either unseasonable as to the time , place , and person , or some other thing will appear that may give a discovery . as here christ refuseth to turn stones to bread , because not only the way and manner of the proposal doth sufficiently lay open the design , but also the circumstances of christ's condition at that time , shewed the motion to be unseasonable and inconvenient : for if satan had urged the necessity of it for the satisfaction of his hunger ; christ could have answered , that the experience that he had of gods support for forty days together , was sufficient to engage him to rely yet further upon him . if he had urged farther , that by this means he might have had a full proof of gods love and care , or of his sonship : it was at hand to tell him , that it was needless to seek a further evidence , when god had given one so full a little before : if again he had pleaded it to have been an useful occasion to give a testimony of his power to the satisfaction of others : he could have told him , that it had been impertinent to have done it then , when he was in the wilderness , where none could have the benefit of it : so that nothing satan could have propounded as a reason for that miracle , but it might have been repelled from a consideration of his present condition . the instruction that may be gathered from this , is , that we must not entertain thoughts of doing lawful things , without a due enquiry into the temper of our own hearts , and a full consideration of all circumstances round about , with the probable tendencies , and consequences of it . but ( may some say ) if i judge such a motion to be a thing lawful , which doth proceed from satan , what am i to do ? i answer . ( . ) consider whether the good be necessary or not : if it be necessary , 't is a duty and not to be forborn , only the abuses are to be watched against , and avoided . secondly , if it be a duty , consider whether it be seasonable or unseasonable , necessary or not , as to the present time ; if it be not , it may be suspended , and a fitter opportunity waited for . thirdly , if it be only lawful , and not necessary , we ought to abstain from it wholly , after the example of david , psal . . . who abstained even from good , ( that is , from lawful bemoanings of himself , or complainings against absalom , that had rebelled against him ) because it was not necessary , and ( the circumstances of his condition considered ) very dangerous , lest vent and way being given , he might have been easily drawn to speak passionately , or distrustfully against god , and foolishly against providences . that the thing unto which satan moved christ was lawful , hath been noted . next let us consider what ends satan might propound to himself in this motion , and we shall see ( as hath been said ) that he did not so narrow and contract his design , as that only one thing took up his intentions , but several . hence have we this observation ; that in one single temptation satan may have various aims and designs . temptation is a complicated thing , a many-headed monster . satan hath always many things in his eye . first , in every temptation there is a direct and principal design , a main thing that the devil would have . secondly , there are several things subservient to the main design , as steps , degrees , or means leading to it ; the lesser still making way for the greater . if satan design murther , he lays the foundation of his work in inward grudgings and hatreds ; next he gives provocations , by reproachful words , or disdainful carriages and behaviours , ( as our saviour notes in the expressions of racha , and fool ) and so by degrees enticeth on to murther . the like we may observe in the lusts of uncleanness , and other things . thirdly , besides these there are usually reserves , something in ambushment to watch our retreats ; for satan considers what to do in case we repel , and refuse his motion , that so he may not altogether labour in vain . a contrary extreme watcheth those that fly from a temptation ; pride , security , self-confidence , and boasting , are ready to take them by the heel : so truly may it be said of satan , that he knoweth the way that we take ; if we go forward , he is there ; if backward , we may also perceive him ; on the left hand , he is at work ; and on the right hand , 〈◊〉 is not idle . all these we may particularly see in this temptation in hand : he had a main design ( of which more presently : ) he prepares means and seconds , to help it forward ; such were those pleas of necessity , and conveniency which the hunger and want of christ did furnish him withall , and there wanted not the reserves of presumption and self-neglect in case he resisted the motion . the reasons of this policy are these . first , when satan tempts , he is not certain of his prevalency , even when the probabilities are the greatest , and therefore doth he provide himself with several things at once ; that if the tempted party nauseat one thing , there may be another in readiness that may please his palat. god gives this advice to the spiritual seedsmen , in the morning sow thy seed , and in the evening withhold not thine hand ; for thou knowest not what shall prosper , whether this or that . satan , that seedsman of the tares , imitates this ; and because he knows not what shall prosper , therefore doth he use variety . secondly , where many things are at once designed , 't is an hundred to one they will not all return empty ; 't is much if many snares miss , he that hath broken one or two , may not only be inticed with a third temptation , ( as being either wearied out with the assaults , or made plyable with the allurements of the former ) but may also sit down secure , as having ( in his supposal ) passed all the danger , and so unawares fall into an unseen or unsuspected trap. this may ( . ) by way of caution assure us that we have no cause to think that all fear is over , when we have avoided the more obvious and conspicuous designments of a temptation , but rather to suspect some further train than we yet have discovered . ( . ) that there is a necessity for us to be circumspect every way , and janus-like to have an eye before and behind , that we may make timely discoveries of what satan intends against us . as we have taken a view of the various designments of satan in one temptation , so 't is also remarkable , that these various ways of his in this temptation , do give strength one to another , and have as close a connection , as stones in an arch. christ was pleased to commend the wisdom of the unjust steward , though he intended not the least approbation of his dishonesty : so may we turn aside and observe the cunning artifice of the devil , in the management of this argument against christ , which is to this purpose , as if he had thus proceeded ; if thou art the son of god , ( as the voice from heaven lately testifyed ) it can be no inconvenience , but every way an advantage to give a further proof of it : thy present condition of want and hunger , seem to contradict it : for how strange and unbeseeming is it , for the son of god to be in such straits ? yet if thou beest what thou sayest thou art , 't is easy for thee to help thy self ; god that made the world of nothing , by the power of his command , can much more change the forms of things that are made already ; 't is but speaking , and these stones that are before thee will be turned into bread ; and besides that in so doing thou maist seasonably vindicate thy self from the eclipse of thy present condition , necessity and duty ( for 't is duty to supply the want of the body , which cannot be supported without its proper nourishment ) compel thee unavoidably to it , except thou fearest not to contract the guilt of self-destruction , especially seeing i do not urge thee to provide delicacies , but only bread , and such as is needful to keep in the lives of the poorest men , in the poorest manner . hence note , satan in driving on a temptation , useth such an artif●cial contrivement of motives and things , that still one doth infer another , one strengthens another . temptations are like a screw , which if once admitted , will improve its first hold to draw in all the rest . by these arts doth satan , like a cunning serpent , wriggle himself into the affections of men. chap. x. of satans chief end in this temptation , his skill in making the means to sin plausible . the reasons of that policy , with his art therein . men's ignorance his advantage . of the differences of things propounded to our use . the various aims of satan , and their close dependance one upon another , having contributed to us their several observations , it remains , that we ask after the main and chief thing that satan principally intended . and to make way to this , it must be noted , that in grand temptations especially , the main design of satan comprehends these two ; the chief end , and the chief means conducing to that end. about these some authors conjecture variously , whose differences we have no great occasion to mention , seeing the text gives so great a satisfaction in this matter . for first , the main end of satan , we have ( not obscurely ) expressed to us in these words [ if thou be the son of god : ] which if we compare with matth. . . this is my beloved son , in whom i am well pleased , we shall easily apprehend , that here satan doth but eccho to that voice which came down from heaven ; as he did with eve ; god had said , of the tree in the midst of the garden ye shall not eat , satan ( having as it were the sound of this yet in his ears ) in a clear reference to it , saith , yea , hath god said , ye shall not eat ? so here is also an evident respect to god's testimony concerning , christ , as if he had said , hath god said , thou art his son ? if thou beest indeed such as he testifyed , give some proof of it ? &c. by which it appears that his design was to undermine this testimony , or some way or other to defeat it ; neither need it pass for an objection against this , that satan doth not directly mention his doubt or distrust , nor positively suggest to christ , a questioning or misbelief of his son-ship , for it was not suitable to his policy , so to lay open his main end , that must have been expected afterward , as the last in execution ( if it had taken effect ) though it were first in intention . secondly , the chief means by which he would have brought this end about , may be understood from christ's answer to the temptation : for it cannot but be imagined , that christ knew the bottom of satans policy , and that his answer must fully confront the means by which satan indeavoured to ensnare him . his answer was , man lives not by bread alone , but by every word that proceedeth out of the mouth of god. if we can then come to a certain understanding of this scripture ( which is not difficult ) we shall evidently know the mind of the temptation , to which this is a direct answer . these words are cited out of deut. . . which some interpret to this sense ; as if christ had said , man hath not only a life of the body ( which is mentioned by bread ) to look after , but another life of the soul , which is of so great concernment ; that the bodily life is to be neglected , rather than that of the soul to be endangered . this is a truth in it self , but is apparently besides the meaning of deut. . neither doth it afford so full and particular an answer as ( doubtless ) christ intended . but let us consider the text , and we shall find more in it ; for moses first sets down gods dealing with israel in the wilderness , in that he suffered them to hunger , and took from them the ordinary means of life , which ( as the latter part of the verse shews ) is to be understood of ordinary bread , and then to supply that want , he fed them by an extraordinary means , ( such as they had never heard of before ) this was by manna . next he makes an inference from this way of god's proceeding , improving this particular to a general rule , that he might make thee know , that man lives not by bread only , but by every word that procedeth out of the mouth of the lord doth man live : which is clearly of this import , that man lives not by ordinary means only , but that god can provide for his life in an extraordinary way , by appointing any thing to that end , through his mighty and powerful word , and good pleasure ; so that things never so unusual , or unfit in themselves for nourishment , will become strengthning to us , if he shall give out his command . christ then applying this , in this sense , did ( as it were ) thus say to satan ; though i want ordinary means of life , which is bread , yet i know god can make any thing which he pleaseth , to nourish me instead of it . so that i will not cast off a dependance upon the providence of god in this strait , and without warrant run to an extraordinary course for supply . hence it is evident that to bring about his main end ( which was to distrust of his relation to god ) he used this means , that by reason of his strait , in the failure of ordinary supply , he should distrust providence , and without warrant provide for himself . observe , that where satan carries on a main design and end , he bestows most of his pains and skill in rendring the means to that end plausible and taking . the end is least in mention , and the means in their fit contrivance , takes up most of his art and care. the reasons whereof are these : first , the end is apparently bad , so that it would be a contradiction to his design to mention it , 't is the snare and trap it self , which his wisdom and policy directs him to cover ; his ultimate end is the destruction of the soul , this he dare not openly avouch to the vilest of men ; he doth not say to them destroy your souls , bring eternal miseries upon your selves , but only tempts them to that which will bring this misery upon them ; and as for those intermediate ends , which are the formal acts of sin , he useth also a kind of modesty in their concealment ; he doth not usually say , go and murther , or commit adultery : but rather puts them upon ways or means that will bring them up to those iniquities , except that he sometime have to deal with those that are so hardned in sin , that they make a sport to do wickedly , and then he can more freely discover his ends to such in the temptation . secondly , the means to such wicked ends , have not only an innate , and natural tendency in themselves , which are apt to sway and byas men that way , but are also capable of artificial improvement , to a further inticement to the evils secretly intended , and these require the art and skill for the exact suiting and fitting of them . the end cannot be reached without the means , and means so ordered ( without the aid of grace ) will scarce miss of the end. thirdly , the means are capable of a varnish and paint , he can make a shift to set them off , and colour them over , that the proper drift of them cannot easily be discovered , whereas the ends to which these lead cannot receive , ( at least so easily with some ) such fair shews . 't is far easier to set off company-keeping , with the pleasurable pretences of necessity or refreshing divertisement , than to propound direct drunkenness , ( the thing to which company-keeping tends ) under such a dress . if it be demanded , how and by what arts he renders the means so plausible ? i shall endeavour a satisfaction to that quere , by shewing the way that satan took to render the means he made use of in this temptation , plausible to christ , which were these ; first , he represents it , as a harmless or lawful thing in it self ; who can say it had been sinful for the son of god to have turned stones into bread , more than to turn water into wine ? secondly , he gives the motion a further pretext of advantage or goodness , he insinuated that it might be an useful discovery of his sonship , and a profitable supply against hunger . thirdly , he seems also to put a necessity upon it , that other ways of help failing , he must be constrained so to do , or to suffer further want . fourthly , he forgets not to tell him , that to do this was but suitable to his condition , and that it was a thing well becoming the son of god to do a miracle . fifthly , he doth urge it at the rate of a duty , and that being in hunger and want , it would be a sinful neglect not to do what he could and might for his preservation . the same way doth he take in other temptations , in some cases pleading all , in some most of these things , by which the means conducing thereunto may seem plausible . if he presents to men occasions of sinning , he will tell them ordinarily , that they may lawfully adventure upon them , that they are harmless , nay of advantage , as tending to the recreating of the spirits , and health of the body ; yea , that 't is necessary for them to take such a liberty , and that in doing so , they do but what others do that profess religion . and often he hath such advantage from the circumstances of the thing , and the inclination of our heart , that he makes bold to tell us . 't is no less then duty , such did the outrage of demetrius seem to him , when he considered , how much his livelyhood did depend upon the diana of the ephesians ; paul's zeal made him confident that persecution of christians was his duty : neither is there any thing which can pretend to any zeal , advantage or colourable ground , but presently it takes the denomination of duty . if any wonder that such poor and shallow pretences are not seen through by all men , they may know that this happens from a fourfold ignorance . first , from an ignorance of the thing it self : how easily may they be imposed upon , who know not the nature , or the usual issues of things ? as children are deluded to put a value upon an useless , or hurtful trifle ; so are men deceived and easily imposed upon in what they do not understand . and for this cause , are sinners compared to birds , who are easily inticed with the bait proposed to their view , as profitable and good for them , because they know not the snare that lyes hid under it : this ignorance causing the mistake mentioned , is not only a simple ignorance , but also that ignorance which owes its rise to a wilful and perverse disposition , ( for there are some that are willingly ignorant ) doth often lay those open to a delusion , who through prepossession or idleness , will not be at pains to make full inquiries . secondly , this also comes to pass from an ignorance of our spirits : for while we either engage in the things proposed by satan upon the general warranty of a good intention , or that we have no evil meaning in it , we are kept from a discovery of the intended design . hence paul saw nothing , in his persecuting the church of god , of what satan aimed at ; or while upon the pretence of a good intention , our secret corrupt principles do indeed move us underhand to any undertaking , we are as little apt to see the ends of satan in what he propounds to us . jehu , and the disciples pretending a zeal for god , but really carried on by their own furious tempers , did as little , as others see what the devil was doing with them . thirdly , the means of a temptation are rendred less suspitious , from an ignorance of the circumstances , and concomitants that do attend them . fourthly , as also from an ignorance of our own weakness , and inclination , while we are confident of greater strength to resist , than indeed we have , of a greater aversness , than is in us , to the evil suspected ; we contemn the danger of the means as below us , and so grow bold with the occasions of iniquity , as pretending no hazard or danger to us . this may teach us a piece of wisdom , in the imitation of the devil ; we see his malice appears in the bloody and destructive aims or intendments , which he discovers against us , but his skill and cunning in a suitable disposal and ordering of the means . so should we learn to imploy all our care and watchfulness about those plausible ways or introductions to sin , that satan puts in our hand ; and as his eager desire of gaining his end , makes him industrious about the offering of means fit to compass it , so our fear of his design and end should make us jealous of every overture propounded to us . they that from wilfulness or neglect shall admit the means of evil , cannot expect to avoid the evil to which they lead , or if they may ( unexpectedly ) be rescued from the end , while they use the means ( by grace interposing , as between the cup and the lip ) 't is no thanks to them , and often they come not off so clear , but that some lameness or other sticks by them . i may suspect this will be retorted back as an advice scarce practicable : for if all means leading to sin are to be avoided , then can we use nothing , but rather ( as the apostle saith in another case ) we must go out of the world , seeing every thing may lead to evil . i answer , we are not by any command of god put into any such strait , things that are or may be improvable against us , may be used by us with due care and watchfulness ; yet all things are not alike neither , for we must look upon things under a threefold consideration . first , if that which is propounded or laid before us , as a means to sin , be in it self sinful , the refusal of both is an undoubted duty . secondly , we must look upon thins under the consideration of the suspiciousness which they carry with them of a further evil ; some circumstances , or postures of an opportunity and occasion offered , are of such a threatning aspect , that they fairly warn us to hold off . to keep company with a friend may be admitted , when yet that society in a suspitious place , as tavern , or whore-house , is to be avoided . thirdly , we must further consider things as we are free , or engaged to them , and accordingly where there is appearance of danger , or the fear of it , we must keep at a distance , if we are engaged to such things either by the obligation of the law of nature , or lawful calling , or command of god , or unavoidable providence , or relation , where these ties are upon us , we cannot avoid the thing or action , but are the more concerned to take heed of being overreached or overtaken by them . chap. xi . of the temptation to distrust upon the failure of ordinary means . of the power of that temptation , and the reasons of its prevalency . of unwarrantable attempts for relief , with the causes thereof . of waiting on god , and keeping his way . in what cases a particular mercy is to be expected . i have particularly insisted upon the aims of satan in this temptation , in their variety , and also the cunning connexio● and coherences of them : i have also singled out his chief design . i am now in the last place to present you with the suitableness and respects that the subordinate means carry to the principal , and that proportion which may be found in all these to the end designed by them . the chief means ( in reference to the end designed ) was a distrust of providence ; and the subordinate means to bring on that distrust , was the failure of ordinary means of supply : for so he endeavoured to improve his hunger , and want in the wilderness , as a manifest neglect of providence towards him , for which ( as he tacitly suggests ) there was no ground to wait or rely upon it any further , but to betake himself to another course . hence note , that the failure of ordinary means of help , is by satan improved as his special engine to bring men to a distrust of providence , and from thence to an unwarrantable attempt for their relief in an extraordinary way . that the failure of ordinary and usual supplies hath by the devils subtilty brought a distrust of providence , and run men beyond all hopes of help , is a thing commonly and notoriously known . when men are afflicted , and brought unto unusual straits , and the ordinary ways of relief are out of sight , they are soon tempted to distrust god and man , and to conclude they are cut off , and that their hope is perished , and that their eye shall no more see good. david distressed , proclaims all men lyers : concludes , that he should at last be cut off . jonah in the whales belly , thought that all hope was gone , and that he was cast out of gods sight . the church of israel in captivity , forgat prosperity ( notwithstanding the promise of deliverance after seventy years ) and thought no less , than that her hope and strength was perished ; lam. . . and from the scriptures mentioned , we may also see the strength and prevalency of the temptation , especially when 't is reduced to particulars . as , first , 't is not a thing altogether of no weight that such a temptation should prevail against such persons , as david , and jonah , and the whole church of israel , that the manifold experiences that some of them have had of gods faithfulness in delivering , and the seasonableness of help at times of greatest hazard , the particular promises that all of them have had , ( how dismal and black soever things have seemed ) have given the fullest assurances imaginable , that what he had spoken should certainly be performed ; the gracious qualifications of such persons as eminently holy , and skilled in the duties of trust , and in the ways of providence , and the special advantage which some of them ( as prophets ) have had above others , to enable them to improve that skill , experience , knowledg , and grace , to a firm adherence to such special promises , that all these things should not be sufficient to keep them off distrust , ( though at present the ways of deliverance were hid from them ) seems strange . secondly , 't is also wonderful to what an height such a prevailing temptation hath carryed some of them ; david seems to be a little outragious , and did upon the matter call god a lyer , when he said , all men are lyers , which ( however that some interpret , as if it had been davids trust in god , and his confident avouchment of his enemies prognostications of his ruine , to be but lyes , and that this he spake from his firm belief of the promise , i believed , therefore have i spoken ) yet the acknowledgment of his haste , ( which ( compared with psal . . . ) is declared as his weakness ) will force us to conclude it an ingenuous confession of his distrust at the first : when he was greatly afflicted , ( though he recovered himself afterwards to a belief of the promise ) and that in that distemper he plainly reflected upon samuel , and calls the promises of god given by him , a very lye. thirdly , 't is strange also , that present instances of god's providences working out unexpected deliverances should not relieve the hearts of his saints from the power of such distrust , that when they see god is not unmindful of them , but doth hear them in what they feared , they should still retain in their minds the impression of an unbelieving apprehension ; and not rather free themselves from their expectations of future ruine , by concluding , that he that hath , and doth deliver , will also yet deliver . david had this thought in his heart , that he should one day perish by the hand of saul , even then when god had so remarkably rescued him from saul , and forced saul not only to acknowledg his sin in prosecuting him , but also to declare his belief of the promise concerning david . one would have expected , that this should have been such a demonstration of the truth of what had been promised , that he should have cast out all fear ; and yet contrariwise , this pledg of god's purpose to him , is received by a heart strongly prepossessed with misgiving thoughts , and he continues to think , that for all this , saul would one day destroy him . fourthly , the pangs of this distrust are also so remarkable , that after they have been delivered , and have found that the event hath not answered their fears , they have in the review of their carriage under such fears , recounted this their weakness among other remarkable things , thereby shewing the unreasonableness of their unbelief , and their wonder that god should pass by so great a provocation , and notwithstanding so unexpectedly deliver them . david in the places before cited , was upon a thankful acknowledgment of god's love and wonderful kindness , which he thought he could not perform , without leaving a record of his strange and unworthy distrust ; as if he had said , so greatly did i sin , and so unsuitably did i behave my self , that i then gave off , and concluded all was lost . to open this a little further , i shall add the reasons why satan strikes in with such an occasion as the want of means , to tempt to distrust , which are these : first , such a condition doth usually transport men besides themselves , puts them as it were into an extacy , and by a sudden rapture of of astonishment and fear , forceth them beyond their settled thoughts and purposes . this david notes as the ground of his inconsiderate rash speaking ; it was my haste , i was transported , &c. now as passion doth not only make men speak what otherwise they would not , but also to put bad interpretations upon actions and things beyond what they will bear , and hasten men to resolves exceedingly unreasonable : so doth this state of the heart ( under an amazement and surprize of fear ) give opportunity to satan to put men to injurious and unrighteous thoughts of the providence of god , and by such ways to alienate their minds from the trust which they owe him . secondly , sense is a great help to faith. faith then must needs be much hazarded , when sense is at a loss , or contradicted , as usually it is , in straits . that faith doth receive an advantage by sense , cannot be denyed . to believe what we see , is easier than to believe what we see not ; and that in our state of weakness and infirmity , god doth so far indulge us , that by his allowance we may take the help of our senses , is evident by his appointment of the two sacraments , where by outward visible signs our faith may be quickned to apprehend the spiritual benefits offered . thomas , resolving to suspend his belief till he were satisfied that christ was risen , by the utmost tryal that sense could give , ( determining not to credit the testimony of the rest of the disciples , till by putting his finger into his side he had made himself more certain ) christ not only condescended to him , but also pronounceth his approbation of his belief , accepting it , that he had believed because he had seen . but when outward usual helps fail us , our sense ( being not able to see afar off ) is wholly puzled and overthrown , the very disappearing of probabilities gives so great a shake to our faith , that it commonly staggers at it ; and therefore was it given as the great commendation of abrahams faith , that he ( notwithstanding the unlikelyhood of the thing ) staggered not at the promise ; noting thereby how extraordinary it was in him at that time , to keep up against the contradiction of sense , and how usual it is with others to be beaten off all trust by it . 't is no wonder to see that faith ( which usually called sense for a supporter ) to fail when t is deprived of its crutch . and he that would a little understand what disadvantage this might prove to a good man , when sense altogether fails his expectation , he may consider with himself in what a case thomas might have been , if christ had refused to let him see his side , and to thrust his finger into the print of the nails , in all appearance had it been so , he had gone away confirmed in his unbelief . thirdly , though faith can act above sense , and is imployed about things not seen , yet every saint at all times doth not act his faith so high . christ tells us , that to believe where a man hath not had the help of sight and sense , is noble and blessed . joh. . . yet withal , he hints it to be rare and difficult ; he that hath not seen , and yet hath believed , implyes , that 't is but one amongst many that doth so , and that 't is the conquest of a more than ordinary difficulty . hence it is , that to love god when he kills , to believe when means fail , are reckoned among the high actings of christianity . fourthly , when sense is non-plust , and faith fails , the soul of man is at a great loss : having nothing to bear it up , it must needs sink ; but having something to throw it down , besides its own propensity downward to distrust , it hath the force of so great a disappointment to push it forward ; and such bitterness of spirit heightned by the malignant influence of satan , that with a violence ( like the angels throwing a milstone into the sea ) it is cast into the bottom of such depths of unbelief , that the knowledg of former power and extraordinary providences cannot keep it from an absolute denyal of the like for the future . israel in the wilderness when they came to the want of bread , though they acknowledged he clave the rock , and gave them water in the like strait , yet so far did their hearts fail of that due trust in the power and mercy of god , which might have been expected ; that though they confessed the one , they as distrustfully question , and deny the other . he clave the rock , but can he provide flesh ? can ●e give bread ? strange unbelief ! that sees and acknowledgeth omnipotency in one thing , and yet denies it in another . fifthly , providence hath been an old question ; 't is an atheism that some have been guilty of , to deny that god ordereth all affairs relating to his children here below , who yet have not so fully extinguished their natural impressions , as to dare to deny the being of god. that god is , they confess , but withal they think that he walketh in the circuit of heaven , and as to the smaller concerns of men , neither doth good nor evil . this being an old error , to which most are but too inclinable , ( and the more , because such things are permitted ( as the punishment of his children , and their tryals , ( while others have all their heart can wish ) as seem scarce consistent with that love and care , which men look for from him to his servants ) they are apt enough to renew the thoughts of that perswasion upon their minds ( for which the failure of ordinary ways of help , seems to be an high probability ) that he keeps himself unconcerned , and therefore there seems to be no such cause of relyance upon him . the psalmist so expresseth that truth , [ men shall say , verily there is a god that judgeth in the earth , ] that it is discovered to be a special retrivement of it , ( by many and signal convincing evidences ) from that distrust of god , and his providences that men usually slide into upon their observation of the many seeming failures of outward means of help . secondly , the other branch of the observation , that from a distrust of providence , he endeavours to draw them to an unwarrantable attempt for their relief , is as clear as the former . sarai being under a distrust of the promise for a son , because of her age , gave her hand-maid to abraham , that in that way ( the promise seeming to fail ) she might obtain children by her . david because of the many and violent pursuits of saul , not only distrusted the promise , thinking he might one day perish by him , but resolves to provide for his own safety , by a speedy escape into the land of the philistines ; a course which ( as appears by the temptations and evils he met with there ) was altogether unwarrantable . that from a distrust , men are next put upon unwarrantable attempts , is clear from the following reasons : first , the affrightment which is bred by such distrusts of providences , will not suffer men to be idle . fear is active , and strongly prompts that something is to be done . secondly , yet such is the confusion of mens minds in such a case , that though many things are propounded , in that hurry of thoughts they are deprived usually of a true judgment and deliberation , so that they are oppressed with a multitude of thoughts ( as david on the like occasion takes notice , in the multitude of my thoughts within me , &c. ) and ( as he expresseth the case of sea-men in a storm ) they are at their wits end . thirdly , the desparing grievance of spirit , makes them take that which comes next to hand ; as a drowning man , that grasps a twig or straw , though to no purpose . fourthly , being once turned off their rock , and the true stay of the promise of god for help , whatever other course they take must needs be unwarrantable ; if they once be out of the right way , they must needs wander , and every step they take , must of necessity be wrong . fifthly , satan is so officious in an evil thing , that seeing any in this condition , he will not fail to proffer his help , and in place of gods providence , to set some unlawful shift before them . sixthly , and so much the rather do men close in with such overtures , because a sudden fit of passionate fury doth drive them , and out of a bitter kind of despite and crossness , ( as if they meditated a revenge against god for their disappointment ) they take up an hasty wilful resolve to go that way that seems most agreeable to their passion , saying with king joram , what wait we upon the lord any longer for ? we will take such a course , let come on us what will. the service which the observation ( well digested ) may perform for us , is very fully contained in an advice which david gives on the like occasion , psal . . . which is this , wait on the lord , and keep his way . failures of ordinary means should not fill us with distrust , neither then should we run out of god's way for help . he that would practise this , must have these three things which are comprehended in it . first , he must have full perswasions of the power and promise of god. i do not mean , the bare hear-say , that god hath promised to help , and that he is able to deliver , but these truths must be wrought upon the heart to a full assurance of them , and then we must keep our eye upon them : for if ever we lose the sight of this , when troubles beset us , our heart will fail us , and we shall do no otherwise than hagar , who , when her bottle of water was spent , and she saw no way of supply , sate down , gave up her son , and self for lost , and so falls a weeping over her helpless condition . this was that sight of god ( in regard of his power , goodness , faithfulness , and truth , which are things invisible , ) which kept up the heart of moses , that it sunk not under the pressure of his fears , when all things threatned his ruine . secondly , he that would thus wait upon god , had need to have an equal ballance of spirit , in reference to second causes ; despise or neglect them he may not , when he may have them , for that were intollerable presumption , and so to center our hopes and expectations upon them , as if our welfare did certainly depend upon them , is an high affront to gods omnipotency , and no less than a sinful idolizing of the creature ; but the engagements of our duty must keep carefully to the first , and the consideration of an independency of an almighty power , as to any subordinate means or causes , must help us against the other miscarriage . when all means visible fail us , we must look to live upon omnipotent faithfulness and goodness , which is not tyed to any thing , but that without all means , and contrary to the powers of second causes , can do what he hath promised , or sees fit . thirdly , there is no waiting upon god and keeping his way , without a particular trust in god , to this we are not only warranted by frequent commands , trust in the lord , i say , trust in the lord ; but highly encouraged to it , under the greatest assurances of help . psal . . . trust in him , and he shall bring it to pass . trust in the lord and do good , and verily thou shalt be fed . ver . . the lord shall help and deliver them , because they trust in him . and this we are to do at all times , and in the greatest hazards , and with the highest security . i laid me down and slept , i will not be affraid of ten thousands of people , that have set themselves against me round about . but some ( possibly ) may say , is it our duty to sit still in such a case ? when all the usual ways of supply fail us , must nothing be attempted ? i answer , first , at such times greater care and diligence is necessary in outward things ; that what one lawful course cannot help , another lawful course may ; and as to spiritual diligence , it should be extraordinary , we should be more earnest and frequent in prayer , fastings , meditations , and the exercise of graces . secondly , while we are in the pursuit of duty , and where the substance of it may be preserved entire , if our straits and wants unavoidably put us out of the way , we may be satisfyed to go on , though some circumstances be necessarily waved and hindred . phineas might kill zimri and cosbi upon the command of moses . numb . . . and consequently in prosecution of duty , though ( other circumstances considered ) it was in some respects extraordinary . thirdly , but let the strait be what it will , we must not forsake duty ; for so we go out of gods way , and do contradict that trust and hope which we are to keep up to god-ward . but ( it may be further urged ) must we when all means fail , positively trust in god for those very things which we might expect in an ordinary way ? in some cases , our duty is submission to his will , and the particular mercy neither positively to be expected , nor yet distrusted . thus did david behave himself , when he fled from jerusalem upon absolom's rebellion ; let him do what seemeth him good . but there are other cases wherein 't is our duty to six our trust upon the particular mercy or help . i shall name four , and possibly a great many more may be added . as , first , when mercies are expresly and particularly promised ; as when the kingdom was promised to david . when a son was promised to abraham . whatever had been the improbabilities of their obtaining the thing promised , it was their duty positively to believe . this is indeed not a general case . secondly , when god leads us into straits by engaging us in his service , as when israel followed the lord into the wilderness , in order to an enjoyment of a further mercy , which was the possession of the land of canaan ; when they had no water to drink , nor food to eat , and saw no natural possibility of supply in that wilderness , they ought positively to have expected supplies from god in an extraordinary way , and it is reckoned up against them as their sin that they did not believe . this was the very case of christ under this temptation , the spirit led him into the wilderness upon the prosecution of a further design ; when there was no bread there to satisfy his hunger , he refuseth to work a miracle for his supply , but leans upon an extraordinary providence . thirdly , when the things we want are common universal blessings , and such as we cannot subsist without : if we have nothing to eat , and nothing to put on , yet seeing the body cannot live without both , we must positively expect such supplies from providence , though we see not the way whence they should arise to us . this kind of distrust ( which reflects upon the general necessary providence of god , by which he is engaged to preserve his creatures in their stations , to cloath the grass of the field , to feed the birds of the air , &c. ) christ doth severely challenge , shall he not much more cloath you , o ye of little faith ? he hath little or no faith , ( and in that regard a very prodigy of distrust ) that will not believe for necessaries . hence heb. . . the prophet resolves upon a rejoycing confidence in god , when neither tree , nor field , nor flock would yeild any hope in an ordinary way . fourthly , when god is eminently engaged for our help , and his honour lies at stake in that very matter ; so that whether god will help or no , or whether he is able , is become the controversy , upon which religion in its truth , or the honour of god is to be tryed ; then are we engaged to a certain belief of help . the three children upon this ground did not only assert , that god was able to deliver them , or that their death and martyrdome they could bear ( which is all that most martyrs are able to arise up to ) but they asserted possitively , that god would deliver them , and that the fire should not burn them : they saw evidently that the contest , whether the lord was god , was managed at so high a rate , that god was more concerned to vindicate his honour by their preservation , than to vindicate their grace and patience by their constancy in suffering . another instance we have in matth. . . where christ rebukes his disciples for unbelief , in their fears of shipwrack in a great storm ( not that every sea-man ordinarily lies under that charge , that gives himself up to the apprehensions of danger : ) the ground of which charge was this , that christ was with them , and consequently it had unavoidably contradicted his design , and reflected upon his honour , if he had suffered his disciples at that time to be drowned : their not minding how far christ was engaged with them , and not supporting themselves against their fears by that consideration , made christ tax them for their little faith. chap. xii . of satans proceeding to infer distrust of sonship from distrust of providences . instances of the probability of such a design . the reasons of this undertaking . of satan's endeavour to weaken the assurance and hopes of god's children . his general method to that purpose . lastly we are to consider the suitableness of the means to the end ; he had ( as we have seen ) fitly proportioned the subordinate means to the chief and principal . the failure of ordinary means of help , was shrewdly proper to infer a distrust of providence . now let it be noted how fitly he improves this distrust of providence , to bring about the end he aimed at , which was a distrust of his filial interest in god , as if he should have thus reasoned ; he that in straits is forsaken , as to all the usual supplies that may be expected in an ordinary way , hath no reason to relyon providence ; and he that hath no reason to rely on providence for the body , hath less cause to expect spiritual blessings and favours for the soul. hence note , that 't is satan's endeavour , to make men proceed from a distrust of providence , to a distrust of their spiritual sonship , or filial interest in god. first , i shall evidence that this is satan's design , and next , i shall give the reasons of it . the former i shall make good by these several considerations . first , we see it is an usual inference that others make of men whose heart fails them , under an absence or disappearance of all means of help in their distresses . if providence doth not appear for them , they conclude god hath forsaken them . bildad thus concludes against job chap. . . is not this thy fear , thy confidence , thy hope , and the uprightness of thy ways ? which must not only be understood as an ironical scoss at the weakness of his confidence and hope , as not being able to support him against fainting in his trouble , but as a direct accusation of the falseness and hypocrisy of his supposed integrity , and all the hopes and confidence which was built upon it ; and ver . . doth evidence , where he plainly declares himself to mean , that job could not be innocent or righteous , it being ( in his apprehension ) a thing never heard of , that so great calamities should overtake an upright man ; whoever perished being innocent ? the ground of which assertion was from ver . . it is now come upon thee , and thou faintest . that is , distresses are upon thee , and thou hast no visible means of help , but despairest ever to see a providence that will bring thee out ; therefore furely thou hast had no real interest in god , as his child . eliphaz also seconds his friend in this uncharitable censure ; if thou wert pure and upright , he would awake for thee ; that is , because he doth thus overlook thee , therefore thou art not pure and upright . if men do thus assault the comforts of god's children , we have reason enough to think that satan will ; for besides that we may conclude they are set on work by the devil , ( and what he speaks by them , he will also by other ways promote , as being a design that is upon his heart ; ) we may be confident , that this being a surmise so natural to the heart of man , he will not let slip so fair an advantage , for the forming of it in our own hearts against our selves . secondly , the best of gods children , in such cases , escape it very hardly ( if at all ; ) which declares , not only the depth and power of that policy , but also how usual it is with satan to urge the servants of god with it . job , chap. . . recovered himself to a firm perswasion of sonship , i know that my redeemer liveth , &c. but by the way his foot had well-nigh slipt , when ver . , . he cryes out , he hath destroyed me on ever side , and i am gone ; he hath also kindled his wrath against me , and he counteth me unto him as one of his enemies . his earnest resolve , not to give up his trust in god , and the confidence of his integrity , is sufficient to discover satans ●ager indeavours to have him bereaved of it . thirdly , satans success in this temptation over the saints of god , ( who sometime have actually failed ; ) shews how much it is his work to cast down their hopes of interest in god , by overthrowing their trust in his providences . if he attempts this , ( and that successfully ; ) on such whose frequent experiences might discourage the tempter , and in probability frustrate his undertaking ; we have little cause to think , that he will be more sparing and gentle in this assault upon those that are more weak , and less acquainted with those clouds and darknesses , that overshadow the ways of providence . david , for all the promises that he had received , and notwithstanding the manifold tryals that he had of seasonable and unexpected deliverances , yet when he was distressed , he once and again falls into a fear of his soul , and a questioning of god's favour . he complains as one utterly forsaken , why hast thou forsaken me ? in psal . . he expresseth himself , ver . . sinking in the deep mire , as a man that had no firm ground to stand upon , and that his troubles had brought him to fear the state of his soul , not only as deprived of god's favour ( and therefore ver . . begs that his face may be no longer hid ) but also as suspecting the loss of it , ver . . draw nigh unto my soul , and redeem it , psal . . upon the occasion of outward troubles . asaph falls into such a fit of fear , about his spiritual condition , that no consideration of former mercies could relieve him , he remembred god. ver . . but was troubled ; he considered the days of old , called to remembrance his songs in the night . but none of these were effectual to keep him from that sad outcry of distrust , ver . . will the lord cast off for ever ? is his mercy clean gone for ever ? hath god forgotten to be gracious ? &c. which upon the review , in the composing of the psalm , he acknowledgeth an unbelieving miscarriage ; i said , this is mine infirmity . fourthly , 't is also a common and ordinary thing with most , to entertain misapprehensions of their spiritual condition , when they meet with disappointments of providence : hence the apostle , heb. . , . when he would quiet the hearts of men under the lords chastening , doth of purpose make use of this encouragement , that god speaks to them in the rod , as to children , and such as are under his care and love ; my son despise not the chastening of the lord : whom the lord loveth , he chastneth , &c. which certainly tells us thus much , that 't is ordinary for men to doubt their son-ship because of their afflictions . we may conjecture what the malady is , when we know what is prepared as a medicine : this would not have been a common remedy , ( that we may be children , though we be scourged ) if the disbelief of this , had not been the usual interpretation of afflictions , and a common distemper . fifthly , we may further take notice , that those disquiets of mind , that were only occasioned by outward things , and seem to have no affinity ( either in the nature of the occasion , or present inclination of the party ) with a spiritual trouble ; yet if they continue long , do wholly change their nature ; they that at first only troubled themselves , for losses or crosses , forget these troubles , and take up fears for their souls . sometime this ariseth from a natural softness and timerousness of spirit , such are apt to misgive upon any occasion , and to say , surely , if i were his child , he would not thus forsake me ; his fatherly compassions , would some way or other work towards me ? sometime this ariseth from melancholly contracted or heightned by outward troubles . these when they continue long , and peirce deep , put men into a spirit of heaviness , which makes them refuse to be comforted . here the devil takes his advantage : vnlawful sorrows , are as delightfully improved by him , as unlawful pleasures ; they are diab●li balneum , his bath in which he sports himself , as the leviathan in the waters . when for temporal losses or troubles men fall into melancholy , if they be not relieved soon , then their grief changeth its object , and presently they disquiet themselves , as being out of god's favour , as being estranged from god , as being of the number of the damned ; such against whom the door of mercy is shut , and so cry out of themselves as hopeless and miserable . the observations of physitians afford store of instances of this kind . felix platerus gives one , of a woman at basil , who first grieved for the death of her son , and when by this means she grew melancholly , that changed into an higher trouble ; she mourns , that her sins would not be pardoned , that god would not have mercy for her soul. another , for some loss of wheat , first vexeth himself for that , and then at last despairs of the happiness of his soul ; with a great many more of that kind . sometimes a desperate humor doth ( from the same occasion ) distract men into a fury ; of which mercennus gives one instance from his own knowledg , of a person who upon the distresses which he met with , fell into a rage against god , uttering speeches full of horrour and blasphemy , not fit to be related . if there be such an affinity betwixt distrust of providence , and distrust of son-ship , that the one slides into the other naturally . if this be common to all men under troubles , to suspect their souls ; if the best do here actually miscarry ; if those that do not yet hardly escape ; and if by-standers commonly give this judgment of men in straits , that there is no help for them in their god ; we cannot but collect from all this , that it is an advantage which satan will not neglect , and that he doth very much imploy himself to bring it about : the reasons of it are these . first , distrust of providence hath in it the very formal nature of distrust of son-ship . if the object of distrust were but changed , it would without any further addition work that way . he that trusts providence acknowledgeth that god knoweth his wants , that he is of a merciful inclination to give what he sees he hath need of ; that he hath manifested this by promise , that he is so faithful that this promise cannot be neglected , and that he hath power to do what he hath promised . he that distrusts providence disbelieves all these , consequentially at least ; and he that will not believe that god takes any care of the body , or that he is of a merciful disposition toward him , or thinks either he hath made no such promise , or will not keep it , if any such were made ; cannot believe ( if that doubt were but once started ) that god is his father , or that he hath interest in the priviledg of a son , seeing it is impossible to believe a sonship , while his care , mercy , promises , and power are distrusted . in this then satans work is very easy , it is but his moving the question about the lords mercy to the soul , and presently ( as when new matter is ministred to a raging flame ; ) it takes hold upon it , and with equal , ( nay greater ) force it carries the soul to distrust spiritual mercies , as before it disbelieved temporal kindnesses . secondly , the same reasons , which any man doth gather from the seeming neglect or opposition of providence ; upon which he grounds his distrust of the lords kindness in reference to outward things , will also serve as arguments for a distrust of spiritual favours . the distresses of men seem to argue , ( . ) that there is sin and provocation on their part , ( . ) and that there is a manifestation of anger on gods part , ( . ) and from these apprehensions ariseth bitterness , anxiety , fear , and dejection of spirit , which intercepts all the help and consolation which might arise from other considerations of the lords promise , or mercy , for the quieting of the heart , and fortifying it against such apprehensions ; these same grounds , with the prevailing fears and perplexities , arising from them , are enough to make us suspect , that we are not yet under any such peculiar favours , as may bespeak us his children by adoption ; so that from the same premises satan will conclude , that as he hath no care for our bodies , so no love to our souls ; that we neither love god nor are beloved of him , betwixt the one conclusion and the other there is but a step , and with a small labour he can cut the channel , and let in that very distrust , to run with all its force against our spiritual interest in god. thirdly , to trust god for the soul is an higher act , than to trust him for the body , the soul being of greater excellency than the body ; and the mercy necessary for the happiness of it , being more precious , and less visible , it must require an higher confidence in god , to assure of this , then satisfy us in the other ; 't is more easy to believe a lesser kindness from a friend , than a singular or extraordinary favour ; he then that cannot trust god for temporal mercies , shall be more unable to believe eternal blessings ; if we run with foot-men , and they have wearried us , shall we be able to contend with horse-men ? if the shallow brooks be too strong for us , what shall we do in the swellings of jordan ? fourthly , when faith is weakned as to one object , 't is so tainted and discouraged , that it is generally weakned as to all other ; if the hand be so weakned that it cannot hold a ring , it will be less able to grasp a crown ; when we are baffled in our trust for temporal mercies , if satan then put us to it not to believe for spiritual blessings , how can we expect but to be much more at a loss in them ? so that he is sure of the victory before he fights , and he that is so sedulous to take advantage against us , will not lose so considerable a conquest for want of pursuit . there is indeed one thing that may seem fit to be objected against this , which is , that men may retain their faith in one thing , when yet they distrust in another , as the israelites distrusted the power and goodness of god for bread , and flesh in the wilderness , when yet they believed that as he had given water out of the rock , so he could do it again if there were need . psal . . . he smote the rock , and the waters gushed out , but can he give bread : as if they had said , we believe he can give water , but 't is impossible he should provide bread. but they that would thus object , may consider , that the reason of mens confidence in one thing , ( while distrust is in other things prevailing ) is not from any real strength of their faith , but a present want of a temptation ; if such a confidence were put to it , it would quickly be seen that it were truly nothing . as confident as the israelites were , that they could believe for a supply of water , we find , that neither that experience , nor the other of supplying them with manna and quails were sufficient to keep up their trust in god , but that at the next strait all was to seek , verse . for all this they sinned still , and believed not for his wonderous works . fifthly , besides all the forementioned advantages that satan hath in raising this temptation , of distrusting son-ship out of a distrust to providence , we may suppose him the more earnest in this matter , because 't is so provoking to god to distrust his providence ; that he often , ( as a just chastisement of that evil ) punisheth it ; by giving them up to distrust him for their souls ; the height of the provocation may be measured by this , that 't is not only a denyal of god that is above , but usually a vesting some mean and contemptible thing , with those attributes which only suit a god infinite and eternal . as israel did not only forsake the almighty by their distrust , but place their hopes upon ashur , upon their own horses and warlike preparations , and at last , upon the works of their hands , which they called their gods. how offensive this is to the lord , we may observe by that notable check which the prophet gave ahaz . esay . , . notwithstanding his complement of refusing a sign , ( which god offered him for the strengthning of his hope ) upon a pretence that he would trust without it , ( though indeed he absolutely distrusted him , as appears by chron. . . ) that it was a weaning and tyring out the patience of a long-suffering god ; is it a small thing for you to weary men , but will you weary my god also ? god is so active and jealous of all incroachments of this kind , that they may expect he will give up such offenders to be punished by the terrors of an higher distrust . he that is not owned as a god in his providences , will not be owned as a father for spiritual mercies ; they that will not own him for the body , shall not be able to lay hold upon him or his strength , to be at peace with him for their souls , and by this piece of just discipline he often cures the distrust of providence in his children , who when they see themselves plunged into terrors and fears about their everlasting welfare , do not only call god just , and accept of the punishment of their iniquity , in distrusting him for smaller matters , but now wish with all their hearts , that they might have no greater thing to trouble them than what relates to the body , or this life . to sum up all these reasons in one word ; satan hath from the forementioned considerations , a certain expectation of prevalency . for not only in this case doth god ( as it were ) fight for him , by giving them up , to distrust their filial interest , that have provoked him by a distrust of providence ; and our faith is also so weakned by the former overthrow , that 't is not able to maintain its ground in an higher matter , but also this distrust carries that in the nature and grounds of it ; that will of it self work up to a disbelief of spiritual mercies . he knows then that this piece of the victory is an easy consequence of the former , and we may say of it , as the prophet nahum , chap. . . of the strong-holds of nineveh , 't is like a fig-tree with the first ripe figs , if they be shaken , they shall even fall into the mouth of the eater . this temptation of distrusting our son-ship falls into satans mouth with a little labour , when once he hath prevailed so far , as to make us distrust the providence of god in outward matters . this must warn and caution us against any unbeseeming unbelieving entertainment of jealousy against the lords providence ; we are but too apt in our straits to take a greater liberty to question his mercy and power , not foreseeing how closely this borders upon a greater evil ; we may say of it , as the apostle speaks of babling in controversies , that they lead to more ungodliness , and that such words eat as a canker , so doth this distrust usually carry us further , and when we fall out with god for small matters , he will be angry in earnest , and withdraw from us our consolations in greater . in the depth of your distresses when your fears are round about you , and god seems to compass you about with his net ; when lover and friend forsakes , and when there is no appearance of help , endeavour ( for the keeping hold of your interest in god ) to behave your selves according to the following directions . first , look upon the providences of god to be as a great deep , the bottom of whose ways and designs you cannot reach ; think of them as of a mystery , which indeed you must study , but not throw away , because you cannot at first understand it . providences are not to be dealt with as alexander did by gordius his knot , who when he could not loose it , he cut it . if you see not the end of the lord , or cannot meet with a door of hope in it , yet lay your hand upon your mouth , speak not , think not evil of things , you know not , but wait till the time of their bringing forth . secondly , you must keep up in your hearts high and honourable thoughts of god , yea , of his mercy and goodness , and where you cannot see your way , or god's way before you , yet ( as it were by a kind of implicit faith ) must you believe that he is holy and good in all his ways . thirdly , though you may read your sins , or god's displeasure in them , and accordingly endeavour to humble your selves , and call your selves vile , yet must it be always remembred , that eternal love or hatred is not to be measured by them . fourthly , restrain complainings . 't is indeed an ease to complain ; i will speak ( saith job ) that i may be refreshed , notwithstanding a vent being given , 't is difficult to keep within bounds . our complainings entice us to distrust , as may appear in job , who took a boldness this way , more than was fit ; as chap. . . is it good unto thee that thou shouldest oppress ? and that thou shouldest despise the work of thine hands ? all this hath been said in the opening of the temptation it self , now must i consider the motive that satan used to bring on the temptation by ; if thou be the son of god , &c. the question that is here moved by some , is , whether satan really knew , or truly doubted christ to be the son of god. several learned men think that he was in doubt , * and the reasons are variously conjectured . cyprian conceives that the unity of the two natures in one person did blind him , he knew it to be impossible that the divine nature should hunger , and might think it strange that the humane nature should fast so long . cornelius a lapide thinks that satan knew that there should be two natures united in one person , and that this occasioned satans fall , while he proudly stomacked the exaltation of the humane nature , but he imagins satan's doubt arose from a doubtful sence of that phrase , this is my beloved son , as not knowing whether christ were the natural , or an adopted son of god. but notwithstanding these apprehensions , others conceive that satan knew very well who christ was , and that being privy to so many things relating to him , as the promises which went before and directly pointed out the time , the angels salutation of mary at his conception , the star that conducted the wise men to him , the testimony from heaven concerning him , with a great many things more , he could not possibly be ignorant that he was the messias , and the son of god by nature ; neither doth that expression , if thou be the son of god , imply any doubting , seeing that that is usually expressive of the greatest certainty and assurance , as in the speech of lamech , if cain shall be avenged seven-fold , that is , as certainly he shall be avenged ; so satan might use it to this sense , if , or seeing thou art the son of god. now whereas it may seem strange , that he should set upon christ , if he knew who he was , i have answered that before , and shall here only add , that though satan did believe christ to be the son of god , yet so strongly did the power of malice work in him , that he would have had him to have doubted that he was not so . from all this , we have this observation , that the great design of satan is to weaken the assurance and hopes of the children of god , in their adoption . this is the master-piece of his design , the very center in which most of his devices meet ; we may say of him , as esau said of jacob , is he not rightly called jacob , a supplanter ; he first stole away our birth-right at the creation , and now he seeks to take away our blessing in christ the redeemer . the reasons of this undertaking i shall not here insist on ; 't is sufficiently obvious , that the greatest perplexity and sorrow ariseth to the children of god from hence , and that a troop of other spiritual evils ( as impatience , fury , blasphemy , and many more ) doth follow it at the heels , besides all that inability for service , and at last , plain neglect of all duty . all i shall further do at this time , shall be to shew in a few particulars , ( from satans carriage to christ in this temptation ) how and after what manner he doth manage that design , in which note . first , that 't is his design to sever us from the promise , and to weaken our faith in that ; when eve was tempted , this was that he aimed at , that she should question the good earnest of the prohibition , hath god said so ? was he real in that command , that you should not eat at all , &c. the like he doth to christ , is it true ? or can it be so as that voice declared , that thou art the son of god ? secondly , though this be his design , yet his way to come to it , is not at first to deny it , but to question and enquire , yet after such a manner , as may imply and withal suggest a doubting or suspition that it is not so ; he doth not come to christ thus , thou art not the son of god ; or , that voice that gave thee that testimony , was but a lye or a delusion : but he rather proceeds by questioning , which might seem to grant , that he was so , yet withal might possibly beget a doubt in his mind . thirdly , next he more plainly suggests something that may seem to argue the contrary ; for thus he aggravates christ's present condition of want , can it be that god would leave thee to these oppressing straits , if thou wert his son ? at this rate he deals with us , improving the failure of outward means of help , the permission of temptation , the want of comfort , the continuance of affliction , notwithstanding prayers , &c. as probabilities that we belong not to god. fourthly , after this , he urgeth christ to a sinful miscarriage , to distrust providence , and to rely no longer on the care of his father ; if christ had been prevailed with in this , he would have made use of it , as an argument to prove that he was not the son of god indeed . 't is usual in his disputings with us about adoption , to put us upon something , which may be as an argument out of our own mouths against us . christ might have answered him in this , as the man answered joah , if i should do so , then thou thy self wouldst set thy self against me . fifthly , when at last , he hath gradually ascended to that confidence as to deny our adoption , then ( at a very great disadvantage ) he puts us upon the proof , in which he puts by the ordinary evidences , and insists on extraordinary proofs as necessary . the servants of the lord that are under this exercise , do find that in this case , the ordinary evidences of repentance , mortification , love to the brethren , &c. do nothing for them : satan puts their spirit upon clamouring for higher evidences ; nothing will serve except they may view the records of eternity , and read their names enrolled in the everlasting decrees , or except god will speak from heaven in an extraordinary way , to testify of them , as thomas resolved , that no less should satisfy his doubt than the feeling and seeing of the print of the nails ; to this purpose some stand upon no less than a miracle for proof of son-ship . of which we have two instances of later years , the one mrs. honywood , the other mrs. sarah wight , who in their distresses for their souls were tempted by satan to make an hasty experiment , the one by throwing a venice glass , the other by throwing a cup against the wall with this or the like expression , if i must be saved , then let not this glass break : a desperate temptation ! their manner of desiring satisfaction is so provoking , that it cannot be expected god will give an answer by it , but rather the contrary ; and if he should not condescend , as he is not bound , ( though he strangely preserved the cup and glass forementioned from breaking ) what a dangerous conclusion would satan draw from it ? of this nature and design was that proposal of satans to christ , command that these stones be made bread , that is , do it as a proof of thy son-ship . by this we must learn this skill , not too easily to give up our hopes , or to be prodigal of our interest in christ , so as to part with it slenderly . if satan would chiefly rob us of this , we may learn thence , to put a price upon these jewels , and to account that precious , and of singular concernment , which he useth so much cunning to bereave us of . many of the lords servants may justly blame themselves for their lavish unthriftiness in this matter , who ( as if it were a necessary piece of humility or modesty ) will readily conclude against themselves , that they are not god's children , that they are not yet converted , &c. thus at unawares , they give up to satan without a stroke all that he seeks for . but you will say , must all men be confident of adoption ? no , i mean not so , yet all men must be wary how they cast away their hopes : particularly , first , though it be a dangerous arrogancy for a sinful wicked creature to bear himself up in a belief , that he is converted and actually instated into the adoption of sons ; yet 't is as dangerous on the other hand , for that man to cast off all hope , and to say he is reprobated , and such an one as cannot expect pardon and grace . secondly , those that are converted , though they may and ought to humble themselves deeply for their sinful miscarriage , and sincerely acknowledg that they deserve not to be called his children , yet must they be careful not to renounce their filial interest . they may say they are prodigal , yet keep to this , that they are sons ; though they are wandering sheep , yet must they stick here , that they are sheep still , and that god is still a father though a provoked father , otherwise their folly will give more , then all his fury could get , at least so quickly and easily . matth . . . then the devil taketh him up into the holy city , and setteth him on the pinacle of the temple . chap. xiii . the preparation to the second temptation . of his nimbleness to catch advantages from our answers to temptation . that satan carried christ in the air. of his power to molest the bodies of god's children . how little the supposed holiness of places priviledgeth us from satan . of satan's policy in seeming to countenance imaginary defences . of his pretended flight in such cases , with the reasons of that policy . of his improving a temptation to serve several ends . i omit christ's answer to the first temptation at present ( purposing to handle his answers to all the temptations together . ) and now the second temptation is before us , in which , first , i shall observe a few things in satan's preparation to the temptation , which takes in ( . ) the time , ( . ) the manner of his carrying him , ( . ) the place where he acted it . first , for the time , that is noted in the word [ then : ] which ( . ) points at the immediate succession of this to the former assault . the evangelist luke puts this temptation last , but he only had respect to the substance of the temptation , in his narration ; not regarding the order of them , which matthew hath punctually observed , as appears by his close connecting of them , with the particles , then and again , ver . , . besides , whosoever shall consider , that in the first , satan tempted christ to distrust , ( which he repelled , by telling him that it was his duty ( in the failure of outward means ) to rely upon divine providence , seeing man lives not by bread alone , &c. ) he will see so much of connection in the matter of the temptations , that he will easily perswade himself that the second place belongs to this , for this is but ( as it were ) a fit and pertinent reply to christ's refusal ; as if satan had said , since thou wilt rely upon the help and providence of god , in an extraordinary way of working , give an experiment of that , by casting thy self down , which thou mayst with greater confidence do , because he hath promised an extraordinary help , and hath given his angels charge concerning thee , &c. hence observe , that satan is not discouraged easily , nor doth he always desist upon the first repulse , but frequently renews the assault , when he is strongly and resolutely resisted . this word [ then ] doth also ( . ) tell us of satan's nimbleness , in catching a present advantage for a new temptation from christ's answer , he declared his trust in providence , this he presently lays hold on , as a fit opportunity to tempt him to presumption . here note , that when satan is upon any design , if an occasional advantage occur , from our way of refusal , he will not let it slip , but improves it to what it may lead to , though it be contrary to that which he was first labouring for . this was the policy which benhadad's servants used in their address to ahab , kings . . the men did diligently observe whether any thing would come from him , and did hastily catch it : if any thing come from us , we are under his temptation , he is diligent to observe it , and prosecutes it accordingly ; which may serve to satisfy the wonder that some have , concerning the contrariety in the temptations to which they are urged . they admire how it comes to pass that their temptations should so suddenly alter , that when satan seems to be so intent upon one design , he should so quickly change , and urge them presently to a different , or contrary thing ; but they may know that the devil watcheth the wind , and spreads his sayl according to the advantage which ariseth from our answer or repulse . so that if we would but plow with our own heifer , and observe our frame of spirit , we should easily find out this riddle . for as it is in disputings and arguings of men , replies beget new matter for answer , and so do they multiply one another ; thus are temptations altered and multiplyed , and out of the ashes of one assault repelled , another doth quickly spring up . the second circumstance of preparation is , satan's taking him up , and setting him on the temple . that this was not a visionary or an imaginary thing hath been proved before . yet granting it to have been real , ( as in truth it seems to have been ) it is disputed what was the modus , the way and manner of it . some think this was no more than christ's voluntary following of satan , who guided and conducted the way ; partly because the words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are in scripture accomodated to a mans taking of any as a companion under his guide , and conduct of the way , and to a disposal of them in any kind of station . thus , where 't is said , joseph took mary , and the young child to go to egypt , the same word is used : and when christ tells his disciples , that they shall bring the ass and the colt which they should find tyed ; the same word which expresseth christ's being set on the temple , is there used . partly also , they think it below the dignity of christ to be thus violently hurried . others think that satan , was permitted to take up the body of christ , and by his power to have conveyed him in the air. and indeed the whole series of the narration , with all the circumstances thereof are evident for it . the distances of places , the quickness and speediness of the removals , the more proper applications of the words , taking and setting , to satan as the actor , and the declaration of his power therein , as able to do great things ; these make the matter so clear , that it seems to be an unnatural forcing of the text , to give it any other interpretation . besides , the former opinion of satans taking of christ , as a manuductor or guide , seems every way unreasonable : for if christ only followed satan , then it must have been either by a land journey on foot , or in the air. this latter it could not be ; for if christ had supported himself in the air by his own power , he had anticipated the temptation , and it would have been folly and madness for satan to have urged him to fly in the air , after such an evidence of his power ; and who can imagine that christ followed satan on foot from the wilderness to the temple , or that his access to the roof of the temple was so easy , in such a way when the temple was always so strictly guarded ? note hence , that satan is sometime permitted to exercise his power upon the bodies of those that are dear to god. that he hath power to carry the bodies of men in the air , is sufficiently confirmed by what he doth frequently to witches , who are usually carried ( if we can give any credit to the stories that are writ of them ) in the air , to places far remote from their dwellings . and that this power is permitted him upon others , than such as are in compact with him , is as evident from what is testifyed of those , whose forward curiosity hath led to imitate witches in their anointings , who have thereupon been conveyed after them to their assemblies , and when the company hath been suddenly dismissed , they have been found many miles distant from their dwellings ; such instances we have in bodin , and among other things , that of domina rossa mentioned by him , whom satan would sometime bind to a tree , sometime to a table , or to a beds-foot , or to a manger ; sometime one hand bound to another , the devil thus molested her from eight years old , a long time . this power of conveying persons in the air , is not usual , yet there are some in this place , that have known one frequently molested by satan at this rate . however , if we take notice of his power , to abuse the bodies of holy persons more generally , we shall find it frequent . mary magdelen was possessed , christ mentions a daughter of abraham bowed down by him many years ; job was filled with botches and sores ; and there are many diseases wherein satan hath a greater hand , than is commonly imagined . physitians frequently conclude so much , while they observe some distempers to clude such remedies , as are usually successful upon other persons under the same diseases . from this we may infer ( . ) the great power of satan ; who can tell the extent of it ? doubtless ( if he were permitted ) 〈◊〉 should see sad instances hereof daily . ( . ) this discovers the wonderful care and providence of god over us in our preservation from his fury . ( . ) we may further note , that the abuse of the bodies of men by satan , will be no evidence , that therefore god doth disregard them , or that they are not precious to him . christ did undergo this abuse , to give such as shall be so molested , some comfort in his example . the third circumstance , which is that of place , is set down first in general , the holy city , that is jerusalem , for so luke speaks expresly . jerusalem was so called , because of god's worship there established , and his peculier presence there ; but that it should be called so , at this time may seem strange , seeing it might now be lamented as of old , how is the faithful city become an harlot ? righteousness lodged in it , but now murtherers . in answer to this , we must know , that god having not yet given her a bill of divorce , he is pleased to continue her title and priviledg . this might be profitably improved ; but i will not suffer my self to be diverted from the matter of temptation , which is the only thing i propound to prosecute from hence . i shall here only observe . that the holiness or sanctity of a place , will be no priviledg against temptations . he is not so fearful ( as many imagine ) as that he dares not approach a church-yard or a church , neither place , nor duty can keep him off . i do not believe the popish fiction of their st. bennets vision , wherein they tell of his seeing but one devil in a market , and ten in a monastery ; yet i question not the truth of this , that the devil is as busy at a sermon , or prayer , as at any other imployment . but to search a little further into this matter . it seems undeniable , that satan had a design in reference to the place , ( of which afterward ; ) and i see no reason to exclude our suspicion of a design from the name and title which the evangelist here gives to jerusalem . 't is an expression which ( to my remembrance ) we meet not with oft in the new-testament . at the suffering of christ , when the bodies of the saints arose out of their graves , 't is said , they went into the holy city ; but 't is evident , that it is there so styled upon special design , as if the evangelist would by that point at the staining of their glory , and that in a little time their boast of the temple and holy city should cease , and that all should be polluted with the carcasses of the slain ; and by the same reason may we suppose , that satan ( intending for christ a temptation of presumption , and backing it with the promise of a guard of angels ) had in his eye the usual confidence that the jews had of that city , as a place where the presence of angels might be more expected than elsewhere . so that it seems , satan intended to impose upon christ a confidence , in order to presumption . from the priviledg of the place , here observe , that satan is willing to gratify us with nominal and imaginary priviledges and defences against himself ; he will willingly allow us such defences , as are altogether insignificant and delusive , and his policy here is centred upon these two things : first , he doth industriously prompt us to self-devised inventions , such as were never appointed or blessed of god to any such use , but only found out by the bold superstitions of men. of this we have an instance in balack , who carried baalam from place to place in his prosecution of his design of cursing israel ; neither can we imagine that a commodious prospect of israel was all he aimed at , seeing he discovers his mind in this variation of places , peradventure it will please god that thou maist curse them from thence ; clearly implying , that he had a confidence that the place might contribute something to his design , and that there was some inherent vertue in those consecrated places , and therefore did he begin with the high places of baal , and then to the field of zophim , and then to the top of peor . among the papists we find too much of this , what power they attribute to holy-water , blessed-salt , sign of the cross , hallowed-earth , consecratrd places , reliques , baptized-bells , exorcisms , and abundance of such stuff , may be seen in many of their writings , too tedious to be related . secondly , he is also willing that men use those real defences and helps which god hath commanded , so that they use them in a formal manner , which indeed deprives them of all the life and efficacy , that might be expected from an instituted means ; thus he readily permits ignorant persons without any disturbance or molestation , to use the repetition of the lords-prayer , ten-commandments and creed , or any other prayer , while they perswade themselves , that the very saying of the words , is a sufficient defence against the devil all that day . the reasons of satan's policy in such gratifications are these : first , while we are kept doing with these , we are diverted from that which might be really helpful ; he puts a broken reed into our hand , that we might be deprived of a staff. experience confirms this , those that with greatest devotion use these empty inventions , are usually careless in the use of god's own appointments . secondly , besides that he thus betrays them by these lying helps , he doth by this means cast them on a further iniquity , of idolizing these foolish calves of their own invention . in this case men have a presumptuous expectation from such usages , of that which god never promised to do by them , neither ever entred into his heart so to do ; seeing he answers them all with this , who hath required these things at your hands ? and accordingly their consciences are more concerned for the omission of one of these fooleries , than for the neglect of the greater things of the law ; such are more troubled for the neglect of the sign of the cross or holy-water , than for their constant carelesness , and want of faith , by which their hearts should be guarded against their enemy . thirdly , in the mean time , he makes work for his own triumph over them , that dote upon these sottish inventions . if we can suppose satan to have pleasure or mirth at any thing , we may be sure he will laugh at such preparations , for a spiritual welfare ; it being as truly ridiculous for any man to go out with these weapons against satan , as for a combatant to assail a gyant , with a paper-helmet , a wicker-shield , and a wooden-daggar . and indeed when satan counterfeits a flight , or fear of such matters , ( as for his advantage he sometimes doth , it is but in design to beget or confirm in men a confidence of a vertue or strength in these usages against his power ; that so they may fix upon them to the neglect of god's own institutions , which he most dreads . thus we read , that he cunningly ceased his oracle at daphne , upon a pretence of the silencing power of the bones of the martyr babilas , which were buried near the place ; on purpose to lead unwary christians to the adoration of saints and their reliques . many such instances we have in sprenger of the devils feigned flight at the sign of the cross , the sprinkling of holy-water , the angelical salutation , st. bernards staff , or certain words and verses hung about the neck , and a great deal of such stuff we may meet with in most of their writers ; all which are but cunning contrivances of satan , to advance a belief of the vertue of these things , and so to stop men there , to the neglect of those spiritual weapons , which the scripture recommends . these we have observed from the place in general , the holy city : let us go on to the place in particular , where satan acted all this ; the pinacle of the temple . various are the conjectures of men about this , whether it were some fane , or the top of some spire , or the place whence the apostle james was thrown down , or the top of the kings porch , which was erected to a great height , over a deep valley , or some battlement , &c. but we are not concerned in such inquiries , only here i shall take notice of scultetus , who supposing the place to be the top of a fane or spire , and reading in josephus , that the points of such broaches were so sharp , that a bird could not rest upon them , without piercing its foot ; was therefore willing to conclude , that these temptations were not really , and historically acted , but in vision only ; all this ariseth from a wrong interpretation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which our english renders pinacle , whereas it properly signifies any battlement , or angular prominency , jutting out over the rest like a wing , which would afford a sufficient footing and support . 't is more profitable to enquire after satans reason for the choice of such a place ; no question but it was upon design ; for else he might with equal convenience , have tempted christ to cast himself down from some tree or precipice in the wilderness ; but then what that design was , is not so easy to determine , it seems plain , that he might suppose that christ might be the rather animated to the undertaking of flying in the air , by the hopes of glory , which might be expected from such a performance , before so many spectators . but some think that he had a design also upon the men of jerusalem , and intended some delusion to the jews , which i am not unwilling to close with , partly because the experiences that we have of his devices , assure us that in one temptation , his ends are oft manifold , and i cannot but think that satan would make all things sure , and provide ( in his projecting mind ) against allevents ; for if christ should have yeilded and evidenced so great a power in the sight of all the people , it might have been a conviction general , that he was the messias , about that time universally expected ; and partly i am ready to think so , because ( in case christ had done so ) it lay so fair , to confirm the jews in a misapprehension of the personal coming of elias , of whom they understood the prophecy of mal. . . behold , i will send my messenger , and he shall prepare the way before me ; and the lord whom ye seek shall suddenly come to his temple , even the messenger of the covenant . if the jews expected elias to come from heaven to the temple , how strongly would they have been confirmed in this opinion , if they had seen a man fly from the temple in the air , and by this means john the baptist ( who was the elias that was to come ) should have been neglected , and christ himself ( though honoured as elias ) not owned for the messias . observe then , that satan's designs are large , and that he projects the ensnaring or deluding of others , by such temptations , as seem only to concern those that are under the immediate trouble of them . he tempts christ to cast himself down , and also by it ( at least ) intends a delusion to the jews , he tempts one man upon the back of another , one is tempted to errour , another by that mans temptation , is tempted to atheism , and rejecting of all religion . one man is tempted to prophaneness , another is tempted by that to an uncharitable disrespect of him ; 't is easy to multiply instances of this . chap. xiv . that presumption was the chief design of this temptation . of tempting to extreams . what presumption is . the several ways of presuming . the frequency of this temptation , in the generality of professors , in hypocrises , desparing persons , and in the children of god. the reasons of satans industry in this design . his deceitful contrivance in bringing about this sin. preservatives against it . next to the preparation which satan made for the second conflict , ( already explained ) the temptation intended offers it self to our view , which is this : cast they self down . what satan chiefly intended by it , we may collect from christ's answer , as well as from the thing it self , for he thus replys ; it is written , thou shalt not tempt the lord thy god. christ doth not use this scripture to any such sense as this , that he should hereby prohibit satan to tempt him , because he was satan's lord and god , but he mentions this scripture as a rule of obedience , as if he should say , i may not cast my self down , and so rely on extraordinary help , seeing i can go down another way , for the neglect of ordinary means , when we have them , is a tempting of god , which may not be done . so that it appears by this , that satan here tempted christ to presumption . there is only this objection in our way ; that deut. . . ( the place by christ cited ) refers to the temptation of the israelites in massah , mentioned exod. . . where they chide with moses for water ; and there it would seem their tempting the lord , was rather in despairing of his power and help , than presuming in the neglect of the ordinary means . i answer , though the occasion and matter of that temptation be different from this of christ's , yet the presumptuous experiment that they there made of god's presence and power was the same with this which satan designed : for ver . . ( where the account of that tempting is given ) 't is said , because they tempted the lord , saying , is the lord among us or not ? they put it to this issue , that the being and power of god should be tryed by the giving or not giving of water . the manner then of that temptation being so agreeable to this , christ very pertinently applies that command to it , presumption being the thing which christ was tempted to . it might occasion some wonder in us to see satan take such strange steps : he was before tempting him to despair , now to presumption , but 't is no argument of his lightness or uncertain roving in his way of tempting , but rather of his depth and subtilty . note then , that 't is satans policy in tempting , to run from one extream to another . the corinthians were first tempted to a sinful complyance with the adulterous person , and were averse to his excommunication ; afterwards they were tempted to the contrary severity , and were as backward to receive him again . the same men that have been overcome by prodigality and excess ; when they begin to see the evil of that , are oft tempted to worldiness or covetousness , the contrary disposition . reasons of this policy are , first , the avoiding of one extream gives the soul such a swing , ( if care be not used to prevent it ) that they are cast more than half way upon the other . peter in an extream of modesty , refused the washing of his feet by christ , but when he understood the danger , then he runs as far wrong another way , not my feet only , but my hands and my head. thus some are so for purity of churches that they exclude the weak ; others so for vnity , that they admit the open scandalous and prophane . secondly , while men avoid one extream by running into another , they carry with them such strong impressions of the evil they would avoid , and such fierce prejudices , that 't is not an ordinary conviction will bring them right , but they are apt to be confident of the goodness of the way they take , and so are the more bold and fixed in their miscarriage . presumption being the great design of satan in this temptation , we may further observe , that as distrust on the one hand , so presumption on the other , is one of his grand designs . of these two , we may say as it was said of the sword of hazael and jehu , that of all those that are slain by the devil , whosoever hath escaped the sword of distrust and despair , the sword of presumption hath slain . to explain this i shall , first , shew what presumption is . 't is in the general , a confidence without a ground . first 't is made up of audacity , ( which is a bold and daring undertaking of a thing ) and security . secondly , the ground of it is an error of judgment , ( a blind or a misled judgment doth always nourish it ; ) and this is either a mistake of the nature of such means on which we rely for assistance , ( as when a man lays as much stress upon a thred as upon a cable , or expects as much nourishment from a stone as from bread ; ) or a mistake of the will of others , from whom we expect aid and help , without a warrant for such a confidence . thirdly , in its way of working , 't is directly opposite to distrust , and is a kind of excessive ( though irregular ) hope , not that in this case a man believes or hopes over-much , ( for there can be no excess properly in the exercise of divine graces ) but that he hopes too rashly or lightly , without a solid foundation or reason . hope hath for its object that which is good , under the considerations of futurity , possibility , and difficulty ; on the one side desperation looks upon that good as future , but under so great a difficulty , that it forgets the possibility of it , and thereupon surceaseth all indeavours : presumption on the other hand is so keenly apprehensive of the possibility , that it never regards the difficulty , and so thrusts forward into irregular endeavours or expectations . the nature of this will be better understood when the particular instances of presumption are before us . first , then 't is presumption , when from external or subordinate means , men expect that for which they were never designed nor appointed of god. to expect grapes of thorns , or figs of thistles , would be a presumption , because god never design'd them for such fruits ; and no less is it , when in any other case men look for high and extraordinary things , from any created good , above what god hath put into it , by the law of creation . secondly , when men do expect those fruits and effects from any thing , unto which it is appointed , in neglect or opposition to the supreme cause , without whose concurrent influence they cannot reach their proper ends . that is , our hopes are wholly centered upon means , when in the mean time our eye is not upon god. thus , to make gold our hope , job . . . to make flesh our arm , jer. . . to make ashur a saviour , hos . . . or to trust to any creatures whatsoever , is in scripture condemned as a presumptuous relyance , and ( in regard of the necessary disappointment ) a trusting in a lye ; in which sence , 't is said that every man is a lyer , psal . . . the like presumption it is , when we boast great things of our selves , and ( as peter ) make confident engagements , ( in our own strength ) that we will avoid such a sin , or perform such a duty : for we are but frail , and all our sufficiency is from the lord , so that it can be no less than intollerable arrogance , to promise any thing of our selves without him ; neither can men promise to themselves the continuance of that good or advantage , which they have already received from second causes ( if their confidence builds it self upon that sole consideration ) without a just blame . job had said he should die in his nest , and david that he should never be moved , but both of them afterward noted these confidences to have been no other than deceitful presumptions . thirdly , 't is a presumption to expect things above the reach of our present state and condition ; as for a mean man , to beg of god authority , and rule , or to expect to be set with princes ; or for ordinary christians to look for miracles , signs from heaven , visions , revelations , extraordinary answers to prayers , and the like , all which expectations are groundless , and the issue of a presumptuous pride . fourthly , when men expect things contrary to the rules that god hath set for his dispensations of mercy , they boldly presume upon his will. god hath promised preservation to his children , while they are in god's way , but if any shall go out of that way , and sinfully put himself into dangers and hazards , it would be presumption in him to expect a preservation . 't is the same in spiritual things . god promiseth eternal life , and the blessings of his covenant to such as give up themselves to him , and his laws ; will it not be intolerable presumption for men to bless themselves in their heart with expectations of reigning with him in glory , while in the mean time they contradict his own rule , and neglect his order , walking in prophaneness , and living to themselves ? this is an high presumption of mercy against his express will. hence are such courses , called presumptuous sins , psal . . and such sinners transgress with an high-hand . fifthly , 't is also a presumption to expect any mercy , though common and usual , without the ordinary means , by which god in providence hath setled the usual dispensations of such favours ; as when men look for his aid and help , for supply of corporal wants , while they throw off all care , and refuse their own endeavours , which are the ways of god's appointment , in the consciencious use whereof such mercies are to be expected . the heathen ( upon the consideration of the necessary connection of means and the end ) have usually judged such sluggish expectations , to be no better than solemn mockings of a diety . in spiritual things 't is no less presumptuous , to expect conversion and an interest in christ and heaven , while they refuse the careful use of his ordinances , and therefore we are commanded to pray for such blessings , to cry after knowledg , and to lift up the voice for understanding , and to second these prayers with our own utmost endeavours ; to seek for it as for silver , and to search for it as for hid treasures , and in so doing to expect the finding of the knowledg of god. sixthly , when ordinary or extraordinary mercies are expected for an unlawful end , as when the israelites at massa called for water ( which they ought to believe god would supply them withal , their condition considered ) but for a test and proof of the being of god , for they said , is god among us or not ? exod. . . 't is by james made a peice of spiritual unfaithfulness , and adultery , to ask any thing of god with a design to spend it upon a lust . ahaz his refusing a sign when god offered it , ( however he made a shew of modesty and believing ) argued no other thing , but that he was conscious to himself , that ( in case he had accepted it ) he should have abused that favour to an unlawful end , and have tempted god by it , as putting it upon this experiment whether there was a god or not . this is also another act of presumption ; when a man becomes guilty of any of these miscarriages , he is presumptuous . secondly , i further add to this discovery of the nature and kinds of presumption , that this is one of satan's grand engins : which i prove by two demonstrations . first , by satans common practice in this kind upon all sorts of men , in most occasions : that which is his frequent practice upon most men , and on most occasions , must of necessity be understood to be chiefly designed . some men may possibly be free from the trouble of some particular temptations , ( as hieronimus wallerus saith of luther his master , that he heard him often report of himself , that he had been assaulted and vexed with all kind of temptations , saving only that of covetousness ) but none can say they have not been assaulted with this . i shall make it out by an induction of particulars . first , the generality of men that live in the profession of religion , are presumptious ; nay the greatest part of the blind world are so ; they presume of mercy and salvation , the devil preacheth nothing else , but all hope , no fear , and in these golden dreams they slide down to hell : if we look into their way of sinning , and then into their hopes we can judg no less of them , they stick not at the most grevious abominations , the works of the flesh , and in these they continue ; 't is their trade , their life , they make provisions for them , they cannot sleep except they do wickedly , he that reproveth is derided by them ; they make but a mock and sport of those things , which , as the shame and reproach of mankind , should rather fly the light , and hide themselves , as things of darkness ; these things they practise without regret or sorrow of heart , without smiting upon the thigh , and in all this they have the confidence to say , is not the lord among us ? they can call themselves christians , and have as bold expectations of eternal happiness , as if the committing of these evils were made by god the necessary qualifications to everlasting happiness ; what is more common ? and yet what more presumptuous ? for ( . ) these men audaciously hope and expect mercy , expresly contrary to the peremptory threatnings of god. god saith , there is no peace to the wicked , they say , we shall have peace . ( . ) these run upon the greatest hazards of ruine and wo , with the least fear , in the contempt of all danger , as the horse rusheth into the battel , who mocketh at fear , and is not affrighted , neither turneth his back from the sword. ( . ) they dare god to do his worst , they provoke god to jealousy , and that to his face ; hence was it that nimrod was said to be a mighty hunter before the lord. and er the son of judah , that he was wicked before the lord : because such audacious sinners will not ( as we may say ) go behind his back to sin . secondly , hypocrites whose carriage is more smooth , they also are presumptuous : for while they hide their sin , they do against dictates of conscience presume , that he that made the eye doth not see ; and that there is a possibility to cheat god as well as men ; besides their boastings and hopes have a special mark set upon them in scripture , as audaciously false , the hope of the hypocrite shall be cut off , their confidence of the temple of the lord is but a lie , and so termed expresly by the prophet . thirdly , even desparing persons are not always free of presumption . the act of self-murther , is a terrible presuming upon infinite justice . spira's desire to know the worst , was of the same kind . these are indeed extraordinary , but there are some other kinds of despair that come nearer to presumption , as that sensual despair , which ariseth out of an excessive love of carnal delights , and a secure contempt of spiritual things : for when sensuality prompts them to eat and drink while they may , despairing and hopeless of a future happiness , for to morrow they shall die , and their pleasure cease , they highly presume against the patience and goodness of god. fourthly , the best of men are too frequently overcome by it ; ( . ) not only while they are overtaken with sins more grievous , and above the rate of sins of infirmity , to which how lyable the holiest saint may be , ( upon temptation ) may be gathered from david's prayer , keep thy servant from presumptuous sins , that they have not dominion over me ; ( . ) but by their earnest prosecutions of their own wills , when contradicted by providence . 't is by the prophet esa . . . called a pride and stoutness of heart , to contend with providence , to attempt to build with hewen stone , when the bricks are faln , or to strive for cedars , when divine wrath hath cut down the sycamores . ( . ) how frequently are they guilty of presuming upon their priviledges , their strength , their graces , and upon that score venture themselves upon occasions of sin , or bear high above others upon a conceit of their higher attainments , or when they boldly put themselves upon suffering , or upon doing while they want that due humility and care that should ballance them . ( . ) there is also a presumptuous rashness , upon which the zeal and good intentions of holy men may sometimes precipitate them . such was vzzahs putting forth his hand to hold the ark , for which the lord smote him . all these instances put together , will sufficiently demonstrate that presumption is one of satan's master-designs . the second demonstration of this truth is from the general subserviency of other things to this . most of satans indeavours and temptations aim at this point , and this is the result and consequence of most sins ; that must needs be chief to which so many things do but serve and minister . in this center do most of the lines of his policy meet , pride , vain-glory , conceited-priviledges , supposed-advantages , and many things more were but vnder-agents to this temptation , which the devil attempted upon christ , as hath in part , and presently shall be further evidenced . thirdly , having thus proved that presumption is one of the great things he aims at , i shall next discover the reasons of his earnestness and industry in his design , which are these . first , 't is a sin very natural , in which he hath the advantage of our own readness and inclination . however that some from a melancholy temper , are inclinable to fears and distrust at some time , when these black apprehensions are exalted , yet ( these excepted ) hopes are more predominant than fears ; and self-love , which provides fewel to these hopes , is a natural principle in all ; when so many things give him such advantages , and promise him a success , we may well suppose he will not miss such an opportunity . secondly , as 't is easy for satan's attempt , so 't is remote from conviction , and not rooted out without great difficulty : 't is a sin that is covered with a pretext of an higher degree of hope : men in many ways of this iniquity are under perswasions of duty , and by reason of that confidence , fear ( which is the souls centinel ) is asleep , hence do they not lye so fairly open to counsel or reproof . the israelites , deut. . , . being under discouragement , refuse to go up to canaan , when they were upon the border of the land ; but being convinced of their sin , in distrusting the arm of the lord , by gods declared wrath and threatning against them , they fall upon the contrary extream of presumption , and then ver . . they would go up and fight : and the conviction of their former sin , made them so confident that this was their present duty , ( for thus they argue , we have sinned against the lord , we will go up and sight , according to all that the lord our god commanded us ; ) that though they were expresly forbidden from god , ver . . go not up , neither fight , for i am not among you ; yet were they so strangely carried by their former perswasion , that they refused to be convinced , and went presumptuously into the hill. by which instance we see , what great pretences lead on presumption , and how difficulty they are removed : which two things do no less than tempt satan to lay out himself to the uttermost in that design . thirdly , the greatness of the sin when 't is committed , is another reason of his diligence in the pursuit of it ; 't is not only from a simple error or mistake , but that error ariseth from intollerable pride ; they say and do such things from the pride and stoutness of their heart . he that is presumptuous , is self-willed , pet. . . hence these sins , which we translate presumptuous , are in the original , called prides or arrogancies . besides , they are contradictions to god's order , separating those things that god hath joyned together , as the means from the end , or the end from the means , as if the earth should be turned out of its place for us . and in some cases , 't is no less than the open affronting of god , by abusing his own favours against himself ; for thus they deal with him , who are opinionated in sin because of his mercy , concluding , by an irrational consequence , that they ought to be wicked because god is good , or that they may freely offend because he doth not punish . fourthly , the dangerous issues and consequences of this way of sinning , do not a little animate satan to tempt to it . in some cases it was to be punished by death , deut. . . the man that doth presumptuously , — even that man shall die : and most usually it is plagued with sad disappointments , by a severe engagement of god's displeasure against it . the hypocrites hope shall perish , it shall be as the giving up of the ghost . and generally , he that thus blesseth himself in his heart , when he heareth the words of the curse , deut. . , . the lord will not spare him , but then the anger of the lord and his jealousy shall smoak against that man , and all the curses that are written in this book shall lye upon him , and the lord shall blot out his name from under heaven . fourthly , and lastly ; i shall lay before you , the deceitful contrivance of satan in bringing this sin about , by shewing the particulars of his craft against christ herein . as , first , he takes advantage from his resolve to rely upon providence , contrary to the former temptation of turning stones to bread ; christ had refused that , telling him it was duty to trust him , who not only by the ordinary means of bread could feed him , but also by any other appointment . to this satan rejoyns , by offering an irregular opportunity of such a trust , in casting himself from the pinacle of the temple ; as if he should say , if thou wilt thus rely upon providence , do it in this . wherein we may note , that from an obediential dependance , he would draw christ to an irregular presumption . he retorts christs argument back again upon him thus , if god is to be relyed upon by a certain trust for food , by the like trust he is to be relyed upon for preservation ; if the belief of supply of bread , can consist with a neglect or refusal of ordinary means for the procurement thereof , then may the belief of preservation in casting thy self from the pinacle of the temple consist also with a neglect of the ordinary means . thus like a cunning sophister he endeavours to conclude sin from duty , from a seeming parity betwixt them , though indeed the cases were vastly different . for though it be duty to depend upon providence , when god ( in the pursuit of service and duty ) brings us out of the sight and hopes of outward means , yet it can be no less than sinful presumption , for us to make such experiments of providences , when we need not , and when ordinary means are at hand . after the same manner doth he endeavour to put fallacies upon us , and to cheat us into presumptuous undertakings , by arguing from a necessary trust , in some cases , a necessity of presuming in others , upon a seeming likeness and proportion . secondly , it was no small piece of satan's craft to take this advantage , while the impression of trust , in the want of outward means was warm upon the heart of christ , he hoped thereby the more easily to draw him to an excess . for he knows that a zealous earnestness to avoid a sin , and to keep to a duty , doth often too much incline us to an extream , and he well hoped , that when christ had declared himself so positively to depend upon god , he might have prevailed to have stretched that dependance beyond its due bounds , taking the opportunity of his sway that way , which ( as a ship before wind and tide ) might soon be overdriven . and this was the design of his haste in this second temptation , because he would strike while the iron was hot , and closely pursue his advantage , while the strength and forwardness of these resolves were upon him . thirdly , he endeavours to animate him to this presumption by popular applause , and to tickle him into an humour of affecting the glory and admiration , which by such a strange undertaking might be raised in the minds of the spectators , and therefore did he bring him to the most conspicuous place of a great and populous city , not thinking the matter so feasible if he had tempted him to it in a solitary desert . fourthly , he propounds to him a plausible end , and a seeming advantage , viz. the clear and undoubted discovery of his divine nature and near interest in god ; urging this as a necessary duty , for his own satisfaction , and the manifestation of his son-ship to others . fifthly , to drive out of his mind those fears of miscarrying in his attempt , which otherwise might have been a block in his way : he is officious in strengthning his confidence , by propounding treacherous helps and preservatives , suggesting a safety to him from the priviledg of the place where this was to be acted , an holy city and temple , producing more of a divine presence for his safety than other places . sixthly , to make all sure , he backs all this with a promise of preservation ; that nothing might be wanting to his security . by this method applyed to other things and cases , he endeavours to bring us to presumption . the consideration of this should put us upon a special care and watchfulness against presumption ; it is more designed , and hath a greater prevalency , than men are aware off . two things i shall only at present propound for our preservation , out of psal . . , . first , he that would be kept from presumptuous sins , must make conscience of secret sins , to search for them , to mortify them , to beg pardon for them . with what face or hope can we expect from god help against these , when we provoke him to leave us to our selves , by indulging our selves in the other ? secondly , he that would avoid them , must be under the awe and fear of being overcome by them : he that slights and contemns such visible hazards , shall not long be innocent . david here , first shews his conscience to be concerned with secret sins , and then begs to be kept from presumptuous sins , and by such earnest begging , he next shews how much he dreaded such miscarriages . chap. xv. self-murther another of his designs in this temptation . how he tempts to self-murther directly , and upon what advantage he urgeth it . how he tempts to it indirectly , and the ways thereof . of necessary preservatives against this temptation . we have seen and considered the main end of satan in this temptation . let us further consider whether this was the sole end that he propounded to himself : we have little reason to think that he would confine himself to one , when the thing it self doth so clearly suggest another , which might possibly have followed . in most cases , the ends of the devil are manyfold : we may therefore easily suppose ( and several have noted it ) that the devil ( that great murtherer ) had herein a secret design against the life of christ , and that he tempted him here ( indirectly ) to self-murther . and indeed ( supposing that christ had attempted to fly in the air , and had failed in the interprise , ) what else could have followed but death and ruine ? hence let us note , that satan seeks the ruine of our bodies , as well as of our souls , and tempts men often to self-murther . that the devil goes about seeking how he may destroy men , by putting them upon attempts against their own lives , is evident , not only from the experience and confessions of such as have suffered under satan's suggestions to that end , ( and it is a temptation more common , than we think off , because most men are unwilling to lay open themselves to others in this matter ) but also from those many sad instances of men over whom satan so far prevails , that they execute upon themselves this design , by destroying themselves . yet by the way we may note , that such thoughts are often in the minds of men , where satan is not industriously designing their destruction ; for he often casts in such thoughts , not only to try how men take with them , but to affright and disquiet them , and 't is usually with men of sad and melancholly tempers to mistake their own fears of such a temptation , for satan's endeavours against them , when indeed their fear and trouble lest they should be so tempted , makes them think they are tempted indeed . satan drives on the design of self-murther , two ways . first , directly , when in plain terms he urgeth men to destroy themselves . this ( because 't is directly repugnant to the law of nature , which vehemently urgeth them to self-preservation ) he cannot effect , but by the help of some advantages ; yet some ways and methods , by experience , he hath found to be so available to such an unnatural resolve , that he frequently puts them in practice . as , first , he works upon the discontents of men , and improves the disquiet of their minds , ( upon the occasion of any loss , vexation , disappointment or disgrace , ) to as great an height as he can , and when their lives are made bitter to them , and they are sufficiently prepared by the uneasiness of their condition ; then he propounds death , as the only remedy to set them at quiet ; wherein , besides his officiousness to provide them with instruments of cruelty and opportunity for their use , he follows them with arguments , drawn from the sence of their present condition ; the great intendment whereof is to aggravate their smart , and to make their burthen seem intollerable , and then self-ruine is but a natural consequence . we may see enough of this in the discontents of good men , and that they naturally work this way ; job speaks the general apprehensions of men in trouble , job . , . the bitter in soul value not life , they long for death , and dig for it more than for bid treasures ; they rejoyce exceedingly , and are glad when they can find the grave . jonah in his discontent prefers death before life , it is better for me to die than to live ; elias doth the like , and job seems impatient for it . all this is from the power and working of this temptation , though god held their hand that it did not fully prevail . in ahithophel , the ground of discontent was more a fancied than a real disgrace ; his counsel was rejected ( which was in it self no great dishonour ) and this works up such a perplexing resentment in his mind , that satan prevails with him to hang himself very deliberately . secondly , he most frequently drawn on men to destroy themselves by terrors and desparing troubles of conscience ; these as they afford greater disquiet and distress of mind than other kind of discontentments , so doth he more prevail by them ; for a wounded spirit is above ordinary strength , and hard to bear : only it may may seem strange , that those who so experimentally feel how fearful a thing it is to fall into the hands of the living god , should entertain such a temptation , as ( to their apprehensions and knowledg ) will certainly plung them into the very ocean of everlasting vengeance . this no doubt satan finds to be no small obstruction to his design , but here he useth his skill to open a way for them that would out-run their lives on the one hand , as he labours to pursue them with sence of wrath and indignation on the other hand . to this purpose , he tells them , ( . ) that all the hell they are to meet with is in their consciences , and that death will free them from all , or at least , that death will give a present ease , and that till the resurrection they shall be in quiet . those that are willing to receive these apprehensions , may easily be prevailed with to hasten their own death , seeing they have already fixed this conclusion with themselves , that there is no hope nor pardon for them ; that they are reprobates and cut off , for their thoughts can meditate nothing but the terrors of such conclusions . ( . ) he sometimes endeavours to perswade them , that by executing this revenge upon themselves , they may make some kind of satisfaction and amends for the sins they have commited : which though most false , yet 't is a wonder how far such ungrounded surmises may possess the minds of the desperate . that judas might have some such thought when he destroyed himself , is conjectured by some : but that must be but a conjecture , seeing none can pretend to know his thoughts ; but we may speak with greater freedom of those , who have declared the working of such apprehensions upon their minds . ( . ) a more plausible pretext he useth when he endeavours to perswade them , that they may kill themselves , and yet go to heaven for all that ; to this purpose the subtil adversary is not backward to tell them , what have been the charitable expressions of some men , who have supposed a possibility of repentance , inter pontem & fontem , as we say , betwixt the stroke or halter , and the death . capel is so apprehensive of the mischeivous improvement of this charity , for an encouragement to self-murther , that he with great earnestness cautions all ministers against such liberal expressions . i have known some , and heard of others that have been so possessed with this imagination , of being saved , notwithstanding that having purposed to destroy themselves , ( though god prevented them that they did it not ) they have first by prayer recommended themselves to god , and so prepared themselves to die . ( . ) sometimes though such afflicted ones , have no such perswasion , but that from death they go immediately to hell : yet are they pushed forward , by a certain fearful curiosity of knowing the worst . at that rate did spira express himself , when he desired to be freed of his life that he might know the utmost of those torments which he feared ; as if the affrightments of his fearful expectations , were worse than the real feeling of them . ( . ) but most of all doth he prevail against that objection of greater misery after death , by running men up to a desperate destraction in their terrors ; their present anguish is made insupportable , so that they hasten out of life , without care or consideration of what shall follow . thirdly , he tempts men directly to destroy themselves from a principle of heroick boldness , and seeming fortitude of mind : a thing very common among the romans ; who impatient of injuries , and from pride of heart , not willing to subject themselves to affronts , chused rather to tear their own bowels , than to live to see themselves abused . lucretia being forced by tarquinius , and not willing to outlive her disgrace , stabb'd her self . cato not being able to endure the victory of caesar , puts an end to his days . innumerable instances of this kind histories do every where afford . these though they consulted their own passions , and knew of nothing that prompted them , but their own generosity or magnanimity , yet were they not without a tempter to such cruel actions . satan ( undoubtedly ) pleased himself by exercising his cruelty upon them so easily , by the help of such an humour , which passed ( among these blind heathens ) for the highest proof of vertue and fortitude . to this height it came , insomuch that we find seneca highly applauding cato , for procuring his liberty by his own death ; and setting forth that fact as the most delightful spectacle to the gods. though indeed ( as augustine notes ) it is not fortitude , but weakness , and a clear evidence of impatience , which cannot bear other mens insolencies , or their own hardships . and if we examine the matter to the bottom , though there be audacity in it , to undertake their own death , yet is this led on by no better principles , than pride , impatience and despair : which may the better be discovered , if we consider such kind of attempts , as they arise from more ignoble and base occasions . paterculus tells us of a tuscan southsayer who being carried to prison with his friend fulvius flaccus , and despairing of pardon , desperately runs his head against the prison door and dashed out his brains ; and yet this man was moved to attempt his destruction , upon the same general principles by which cato destroyed himself . fourthly , 't is also sufficiently known that satan by the force of custome in several countries , doth as it were necessitate men to cut off their own lives ; in some barbarous places , at the death of the husband , the wife in a brutal affection of the praise of love and loyalty , casts her self to be devoured by the same flame , in which the dead body of her husband is consumed . and there are found in other places customs of self-destruction for the avoiding the tedious inconveniencies of old age , where 't is usual for old persons , with joy to prepare their own funeral pile , and to make a quick dispatch of their lives , and rather to die at once , than by peece-meal , as seneca expresseth it . calanus an indian philosopher , being dysenterical , obtained leave of alexander to burn himself for more quick dispatch . fifthly , there is yet another way by which men are tempted sometime ( though rarely ) to hasten themselves out of the world , and that is by a pretence of an earnest and impatient desire of happiness to come . that longings for such enjoyments , do become the best of saints , and is indeed their excellency , cannot be denyed ; but to make such a preposterous haste , must be a cheat of satan . that there is a possibility of this , may appear in the story of cleombrotus ( mentioned also by augustine ) who reading plato's phaedo of the immortality of the soul ; that he might hasten thither , threw himself head-long from a wall , and dyed . now though it be hard to find such an instance among christians , yet we have reason to believe , that where satan perceives such a temptation may take place , he will not be wanting in the prosecution . and if me may conjecture augustines thoughts , by that question which he propounds , viz. whether it be lawful for a man to kill himself for the avoiding of sin. ( which he solidly confutes ; ) we may conclude , that such thoughts , were the usual temptations of good men in his time , and the rather because in the close of that chapter , he applyes that discourse particularly to the servants of christ , that they should not think their lives a burthen . secondly , satan promotes the design of self-murther , not only directly , as we have heard , but also by some indirect ways he undermines the life of man : that is , when he doth not formally say to them destroy your selves , but tempts them to such things , as he knows will let in death upon them . this way of subtil malice i shall explain under these heads . first , upon highest pretexts of zeal for god's glory , he sometimes lays a snare for our lives ; i cannot believe but satan had a hand in that forwardness of ancient christians , who by an open profession of their faith before persecuting judicatures , did as it were court a martyrdom ; and i have the same perswasion of the painful earnestness of many holy preachers , who lavish out their strength in a prodigality of pains for the good of souls , which ( like a theif in the candle ) wasts them immediately ; whereas a better husbanded strength might be truely more advantagious , as continuing the light the longer : and yet so sincere are their ends , so pleasant is their work , that they seldom observe , as they ought , that satan ( when he can do no better ) is glad of the opportunity to destroy them with their own weapon ; and therefore in this case , they may expect he will do all he can to heighten and forward their zeal , not only by adding all the fewel he can to their inward propensity of laboriousness , but also by outward encouragement , of the declared acceptations , and expectations , of their hearers . secondly , upon baser pretences of the full enjoyment of sensual pleasures , and carnal delights , he doth unawares push men forward to death and dangers . thus the voluptuous , the glutton , the drunkard , dig their own graves , and invite death to cut them off , before they have lived out half their time . while satan tempts men to such excesses of riot , he labours not only the destruction of the soul , but also of the body ; not only that they be miserable , but that they may be so with all expedition . thirdly , besides all these , he hath other subtile ways of contriving the death of men , by putting them upon ways and actions that are attended with hazard . thus he sought the death of christ not directly , but indirectly , by urging him to an action which he thought would unavoidably bring him to death ; for a fall from so great a praecipice , would easily have bereaved any man of life . and sometimes when men are besotted with enthusiastical delusions , he can more easily beguile them with such stratagems : that instance of stuker is famous , who cut off his brothers head , upon a foolish perswasion , that god would magnify his great power in giving him life again . if satan can befool such bewitched slaves into such absurd and unreasonable apprehensions in regard of others , what hinders but that he may so far impose upon them , that they may be willing to practise upon themselves . i remember something to this purpose , of one whom the devil had well-nigh prevailed with , to make a hole in his breast , ( which of necessity must have let out his life ; ) upon a pretended promise of giving him eternal life , and was accordingly forced to take up a knife , and to carry it to his throat . in anno . in york-shire , a company of people were seduced to sacrifice certain creatures to god , among the rest they sacrificed their aged mother , perswading her she should rise the third day , and for this they were executed at york . this may awaken all to be aware of this temptation ; some are sadly concerned in it , many are the complaints which some of us have met withal about it in private , and the apprehensions of such hazards are sadly disquieting . through such fears thousands of god's dear children have passed , and many , too many , have been overcome by this weapon ; those of us that have not yet known temptations of this nature , do not know how soon we may be assaulted in this kind ; 't is necessary for all to stand upon their guard , and for that end , it behoves us to have at hand these defences against it . first , 't is useful to consider , that this is one of satan's great plots ; and when we meet with it cloathed with never so many pretexts , enforced with never so many seeming necessities , yet must we look upon it as the counsel of an enemy , who certainly intends us no kindness , let him pretend what he will ; and therefore may we be sure , it will be our sad inconvenience and disadvantage . secondly , it must be fixed in our minds , that the thing in it self is an high iniquity , a most grievous provocation ; no instance of self-murther ( properly such ) can be met withal in scripture , as practised by any holy person : the command is directly against it , thou shalt not kill . if we may not murther another ( as austin argues ) we may not murther our selves : for he that kills himself kills no other then a man ; nay we may much less lay hand upon our own life . 't is a greater violation of the law of nature and of love. every man is nearest to himself ; and his love to himself , is the pattern of his love to another . self-murther must then be a sin of higher aggravations by far , than the murther of another person . and the wiser heathens were far from countenancing any such cruelty ; if plato had thought it best for an immediate enjoyment of immortality , ( which is the highest pretence of self-murther imaginable ) to make an end of life violently , he would certainly have practised it himself , or recommended it to others , but he is so far from this , that he speaks against it as a great wickedness . thirdly , 't is necessary that men keep in mind , the danger that follows such an act . death brings god's unalterable mittimus , and seals up the condition of every man , so that in the same posture he comes to judgment , it puts an end to all hopes and endeavours . suppose then such tempted creatures to have fears and terrors as great as you can imagine them to be , yet there is a possibility that they may be deceived in them , that their case is not so bad as they fear , or ( if it be bad enough at present ) that it may be better afterwards , ( for many that have in their anguish resolved against themselves , have been prevented of the execution of their resolves , and have lived to see the lord and his salvation ; ) and who is able to determine that secret , that their name is not in the book of life ? who can say , he is certainly excluded out of god's decree ? what madness is it then to rush into certain ruine , when our fears that distress us may be but mistakes . it is not so certain that men shall be damned , because of what they feel or fear at present , as it may be if they destroy themselves . fourthly , to prevent occasions to this temptation , it must be our care not to give way to discontents for outward things , nor to distressing fears , ( such as are desparing and hopeless ) for our spiritual estate : or if we have a burthen either way upon our mind , we must avoid as much as may be , impatient fretfulness , lest satan get advantage of us . discontented moods , and casting away hope , are sad occasions for this temptation . if we find our selves thus burthened , we must look to it betimes , and not suffer it to go too far . and if this temptation come , we must take heed we keep not the devils counsel , but discover the matter to some that are wise and faithful , able to advise and pray for us ; remembring still that if only outward things trouble us , we have a better way of ease and remedy , by submitting to a chastising providence ; if spiritual troubles move this way , we should not run from him , but rather resolve to perish at his foot , as humble suppliants for mercy and pardon . fifthly , the temptation must also be opposed with fasting and prayer ; if this be sincerely practised , it will go away at last . sixthly , something may also be said for caution against unnecessary thrusting our selves ( while under such temptations ) into places of danger , or into a converse with instruments of death ; this may be too great a daring of the temptation , and in the consequence a mischief . yet on the other hand , we must not be so cowardly , as to be affraid of such places and things , unto which our callings and lawful employments do engage us ; not to dare to go over a bridg , or to walk by a river , or a pit , if it be our necessary way , is but to give an advantage to satan to keep us under continual affrightments , and therefore i subscribe to capels advice , we must abide by it , and fight it out by faith ; we must not fly the way , the place , the imployment , but go on and look to god , and at last we shall make satan fly . but if some object to this , that their weakness is great , and their fears are strong , and satan never idle , and that therefore they have little ground to expect an escape . i shall desire they would consider seriously , the instance of christ in this particular , when he was upon the pinacle of the temple , a small push might have overthrown him , and yet it was not in satans power to do it himself , though he tempted christ to cast himself down : which may sufficiently satisfy us , that there is a sure hedg of providence about us , and that satan cannot do us the least hurt by pushing us into a pit or river , or any such danger . chap. xvi . of pride , satan's chief engine to bring on presumption . what pride is , and how it prepares men for sinning presumptuously . considerations against pride . the remedies for its cure. pride kindled by a confidence of priviledges , and popular applause . the aims of satan in this temptation being thus explained , i must now offer to your consideration the means by which he sought to bring his end about , which we have noted already , was pride : this he endeavoured to raise up in him two ways . first , by urging to him the priviledges of his condition , as taking himself to be the son of god. secondly , by offering him the occasion of popular applause , to which purpose he brought him into the holy-city , where he might be sure of many spectators . i shall hence note , that pride is satan's proper engine to bring men on to presumption . if we should trace the history of presumptuous sins , we shall ever find it to have been so . adam's first sin , was an high presumption against god's express command , but pride was the stair by which he knew they must ascend to it ; and therefore he used this argument , to corrupt the hearts of our first parents , ye shall be as god's . the presumption of vzziah in burning incense upon the altar , was from his pride . chron. . . his heart was lifted up , because he was become strong . david's presumption in numbring the people was from hence ; thus might we run through many instances . but satan's own case may be instead of all , his first sin ( though we have but conjecture what it was particularly ) is concluded by all to have been highly presumptuous , and the scripture expresly asserts that it was his pride that brought him to it . tim. . . he that is lifted up with pride , falls into the condemnation of the devil . and in the general we are told by the prophet , hab. . . that the soul that is lifted up , cannot be so upright as patiently to wait upon god in a way of believing , but it will be presuming to evade a trouble by indirect contrivances . to explain the observation , i shall do no more but shew what pride is , and how fit it is to beget presumption . pride is a self-idolizing , an over-valuation or admiration of our selves , upon a real or supposed excellency , inward or outward , appertaining to us . 't is in scripture frequently expressed by the lifting up or exaltation of the soul. and this is done , upon the consideration of any kind of thing , which we apprehend makes us excel others ; so that inward gifts of mind , as knowledg , humility , courage , &c. or outward gifts of the body , as beauty , strength , activity , &c. or additional advantages of riches , honour , authority , &c. or any thing well done by us , &c. may all be abused to beget and nourish pride , and to fill us with high and lofty thoughts concerning our selves : and being thus blown up , we are fitted for any presumptuous undertaking . for. first , the mind thus corrupted , begets to its self apprehensions of a self-sufficiency : and therefore , as it is not apt to remember from what fountain all those excellencies come , and to what ends they are to serve ; so it brings them to a contempt of others , and to a confidence of themselves . thus are men by degrees so intoxicated by their own humour , that they mount up to irrational and absurd conceits , fancying that they are more than they are , and that they can do far more than is possible for them to accomplish , till at last they become apparently foolish in the pursuit of their imaginations . i need not instance in the follies of alexander , who being elated in mind , would be jupiter's son , and go like hercules in a lyons skin ; or in the mad frenzies of caius , who as he would need fancy himself a god , so would he change his godship when he pleased ; to day he would wear a lyons skin and club , and then he must be hercules ; to morrow in another garb he conceits himself apollo ; a caduceus made him mercury , a sword and helmet made him mars , &c. or in xerxes , who would whip the seas , and fetter neptune . the scripture affords enough of this nature , as the boast of nebuchadnezzar ; is not this great babel that i have built ? in the insolency of nineveh , zeph. . . i am , and there is none besides me . the blasphemy of tyre , ezek. . . who set her heart , as the heart of god , saying , i am a god , i sit in the seat of god. the arrogancy of sennacherib , esa . . , . where are the gods of hamath — that the lord should deliver jerusalem out of my hand ? though all pride , in all men ariseth not to so great an height of madness , yet 't is the nature of it , and none have any of it , without this humour of conceiting themselves above themselves , which strangely prepares them for any presumption . secondly , he that is proud , as he looks upon himself in a flattering glass , and measures himself by the length of his shadow ; so doth he contemn and undervalue things , that lye before his attempts as easy and small , hence doth he put himself upon things that are far beyond him . david notes the working of a proud heart , psal . . . in this particular , neither do i exercise my self in great matters , or in things too high for me ; shewing that 't is the guize of pride , to out-bid it self in its attempts . thirdly , it is not only forward to attempt , but also desperate to execute , without consideration of hazard . difficulty and danger when they stand in the way , should usually deter men from their enterprize ; but pride hardens the heart , and in a blind rage engageth it to contemn all inconveniencies ; if sin and the breach of gods law , be set before a person , whose pride engageth him to an unlawful undertaking , he over-looks it as a thing of naught ; through the pride of his countenance he will not seek after god , god is not in all his thoughts , psal . . . fourthly , pride ariseth up to a scornful competition with any thing that opposeth it ; and the more 't is opposed , the more it rageth , for the contest is for having its will. this was the voice of pride in pharaoh , who is the lord , that i should serve him ? hence men are said to despise the commandments of god , when in the strength of their pride they are carried on to an open contest for their own ways and desires , against peremptory commands and threatnings . fifthly , all this is done by a pleasing allurement ; 't is a witchcraft that strongly holds men , and they think they are sufficiently rewarded if they be but gratified ; though other things go to wrack , yet they apprehend , if credit and honour be kept up 't is enough . saul ( when samuel had declared that god would forsake him , yet ) sought to please himself , by keeping up his esteem and authority , honour me , saith he , before the people . if all these particulars be weighed , what presumptuous act can be propounded by satan which pride may not lead to ? he that swells himself to a conceit of absoluteness , that will needs be attempting things too high , that contemneth all hazards , and is made more forward by opposition , and yet pleaseth himself in all , as in a golden dream , he is as much prepared for any figure or shape that satan is ready to impress upon him , as melted metals for their mould or stamp . hence must we be warned against pride , as we would avoid presumption ; if we admit this , we cannot well escape the other . and we are the more concerned to resist pride , first , because 't is a natural sin ; it was the first sin , and our natures are so deeply tainted with it , that it is a sin that first shews it self in our infancy : for children will express a pride in their cloaths very early ; and 't is a general infection , from which none are exempted in some degree or other . the apostles phrase joh. . . shews that our whole life , and all the concerns thereof , is but the sphere in which pride acts and therefore whereas he restrains other lusts ; to some particular ends , or peculiar instruments , he calls this iniquity the pride of life , implying how impossible it is to confine it in a narrow compass . secondly , it is a subtile sin , and often lyes where 't is least suspected . every man sees it , as 't is exprest in haughty looks , in boasting speeches , in gorgeous apparel , in insolent behaviour ; but often men are insensibly possessed with this sin and know not of it : under an affected contempt of honours and fine clothes , they secretly hug themselves in their private conceits , and raise up in their own thoughts imaginary trophies of honour and victory , for despising what others so much dote upon . it was observed of diogenes that he did intus gloriari , inwardly boast , and with greater pride contemned honour , riches , plenty , &c. than they were troubled with , that enjoyed them . some decry pride in others , vehemently declare against it as a sin , recommend humility as an ornament of great price in the sight of god , and yet are proud that they are above others in a fancied humility ; and in the management of themselves in their reproofs and exhortations , express such sad symptomes of an insulting humour , that the latent pride of their heart doth appear by it . 't is possible for men to give thanks to the almighty for all they have , and yet to be proud of what is in them : the pharisee was proud , ( for so christ calls him ) that he was not as other men , and yet he could thank god , as ascribing all to him ; nay he that is truly sensible of the working of this pride in himself , and dares not approve it , yet he shall find in his heart such a delight when he is stroaked or praised , and when some actions ( praise-worthy ) are not taken notice of , the best shall find that ( without great watchfulness ) they shall not be able to hold from giving some hints to others as a memorial to them , of observing their excellency , or from some insinuations of their own commendation . thirdly , pride is a sin no less dangerous then subtil ; there are no attempts so strange , unreasonable , monstrous or absurd , but it may prompt to them . it was a strange arrogancy in herod to deify himself in his own thoughts , and yet the acclamations of the people swell'd him into such a blasphemous imagination , that god thought fit to chastise him , and instruct others by so dreadful a judgment , as clearly baffled his insolency , and made him and his flatterers confess , he was but a poor frail man. ordinarily pride is attended with a judgment , 't is the very prognostick of ruine ; pride goeth before destruction , and an haughty spirit before a fall. prov. . . but these judgments have something in them peculiar ( which other judgments for other sins do not always express ) to a manifestation of a special abhorrency in god against pride ; as ( . ) he commonly smites the thing for which they are proud. staupitius boasted of his memory , and god smote it : hezekiah boasted of his treasure , and for that god designed them for captivity : david glorifyed in the multitude of his people , but god lessened them by pestilence . nebuchadnezzar is proud of his babel , and god drave him from the enjoyment of it . men are proud of children or relations , and god oft removes them , or makes them a shame and sorrow . ( . ) he doth not only this , but also orders the judgment so that it shall bring a shame and contempt upon men in that thing wherein they prided themselves ; he will not only punish , but also stain their pride : the haughty daughters of sion were not only plagued , by removing their ornaments , bracelets , and the rest of their bravery , but over and above he smites with a scab , the crown of their head , and discovers their secret parts , and brings a stink and baldness upon them instead of a sweet smell , and well-set hair , and hurning instead of beauty . so sad a distemper stands in need of a special care : and for that end we should , first , in all things we have or do not so much consider what is excellent , or wherein we excel , as what we have not , and wherein we come short . we should be strange to our selves , and design that the right hand should not know what the left hand doth ; which must be by having our eye upon the imperfections that attend us at the best . secondly , it must be our care to be suspitious of the working of pride in us , and also by an industrious watchfulness to give a stop or check to thoughts of this nature when they arise . thirdly , the conquest of this cannot be expected without a serious and constant labour herein . an humble soul is compared by david to a weaned child , psal . . . but a child is not weaned easily , worm-wood must be laid on the breast , and time allowed , before the child will forget it . he only that is content to exercise a discipline upon himself , and by frequent practices to habituate himself to low and careful thoughts , is likely to overcome it . pride ( we have seen ) was satan's great engine to bring on presumption , the means by which he endeavoureth to beget pride ( as was before noted : ) were , first , the consideration of priviledges , as being the son of god. for this expression , [ if thou art the son of god ] is now urged in a sence different from that which it had in the first temptation ; there he propounded it as unlikely that he should be the son of god , and yet be under such a disregard of providence . in this sense it notably suited his design of drawing him to a distrust of god's care , and consequently of his sonship . here he is upon a contrary temptation , and therefore propounds this , as a thing of which christ was assured , and from that assurance he thus disputes , thou believest thou art the son of god , and dost well depend on his care ; therefore needest thou not to distrust thy preservation , if thou castest thy self down . secondly , to help his confidence forward to the undertaking , he suggests what credit and honour it would be to him , in the sight of all the people to be so miraculously kept from hurt . hence note , that satan doth usually kindle and nourish pride , by a perverse confidence of our priviledges . it is very hard for christians to carry their assurance even : not but that grace in its proper working begets humility , and a watchful care against sin and folly , but such is our infirmity that we are easily drawn to be proud of our mercies , and to perswade our selves , that we may make bold with god because we are his children . hence was that paradox of mr. fox , that his sins did him most good , and his graces most hurt ; he means , sins occasioned his humility , whereas his graces were apt ( through his weakness ) to make him proud. and to hide this pride from man , god is forced to keep them sometime from the sight of their assurance , or to discipline them by other temptations , ( as he did with paul ) lest they should be exalted above measure . note further , that popular applause satan finds ( and useth accordingly ) to be a great instigator to pride . the great thing that moved the pharisees in thier often fastings , and large charity , was that they might have praise of men , and therefore took they care to be seen of men. the heathens noted this to be the great feeder of that humour which animated them , as a drum or trumpet animates souldiers to adventrous acts . and some good men have found no small difficulty to carry steeddily , when they have been hoisted up by the breath of mens praise ; which hath also occasioned those serious cautions against the danger flattery , and high commendations , a flattering mouth worketh ruine , pro. . . chap. xvii . of satan's subtilty in urging that of psal . . , . to christ . of his imitating the spirit of god in various ways of teaching . of his pretending scripture to further temptation . the reasons of such pretendings , and the ends to which he doth abuse it . of satan's unfaithfulness in managing of scriptures . cautions against that deceit . the ways by which it may be discovered . the ways of satan ( hitherto insisted on ) to engage christ in this act of presumption , were secret insinuations , and underhand contrivances : but that which he openly and expresly urged to this purpose , was an argument drawn from the promise of god , ( though sadly abused and misrepresented ) he shall give his angels charge concerning thee , &c. this we are next to consider , in which ( as cited by him ) we may easily see , ( . ) that satan affected an imitation of christ , in the way of his resistance ; christ had urged scripture before , and now satan endeavours to manage the same weapon against him . ( . ) 't is observable that scripture is the weapon that satan doth desire to weild against him ; in his other ways of dealing he was shy , and did but lay them in christ's way , offering only the occasion , and leaving him to take them up ; but in this he is more con●ident , and industriously pleads it , as a thing which he could better stand to and more confidently avouch . ( . ) the care of his subtilty herein , lay in the misrepresentation and abuse of it , as may be seen in these particulars : ( . ) in that he urged this promise to promote a sinful thing , contrary to the general end of all scripture , which was therefore written that we sin not . ( . ) but more especially in his clipping and mutilating of it ; he industriously leaves out that part of it , which doth limit and confine the promise of protection to lawful undertakings , ( such as this was not ) and renders it as a general promise of absolute safety , be the action what it will. it is a citation from psal . . . . which there runs thus , he shall give his angels charge over thee , to keep thee in all thy wayes ; these last words , [ in all thy ways , ] which doth direct to a true understanding of gods intention in that promise , he deceitfully leaves out , as if they were needless and unnecessary parts of the promise , when indeed they were on purpose put there by the spirit of god , to give a description of those persons and actions , unto whom in such cases the accomplishment of the promise might be expected : ( for albeit the word in the original which is translated [ ways , ] doth signify any kind of way or action in the general , yet in this place it doth not ; for then god were engaged to an absolute protection of men , not only when they unnecessarily thrust themselves into dangers , but in the most abominably sinful actions whatsoever ; which would have been a direct contradiction to those many scriptures wherein god threatens to withdraw his hand , and leave sinners to the danger of their iniquities : but 't is evident that the sense of it is no more than this , god is with you , while you are with him . we have a paraphrase of this text to this purpose , in prov. . . then shalt thou walk in thy way safely , and thy foot shall not stumble : where the condition of this safety ( pointed to in the word [ then , ] which leads the promise ) is expresly mentioned in the foregoing verses , my son , let them ( that is , the precepts of wisdom ) not depart from thine eyes — then ( not upon other terms ) shalt thou walk in thy way safely . the ways then in this promise , ( cited by satan ) are the ways of duty , or the ways of our lawful callings . the fallacy of satan in this dealing with scripture is obvious , and christ might have given this answer , ( as bernard hath it ) that god promiseth to keep him in his ways , but not in self-created dangers , for that was not his way but his ruine ; or , if a way , it was satan's way , but not his . ( . ) to these two some add another abuse , in a subtile concealment of the following verse , in the . psal . thou shalt tread upon the lyon and adder . this concerned satan , whose cruelty and poysonous deceits , were fitly represented by the lyon and the adder , and there the promise is also explained to have a respect to satans temptations ; that is , god would so manage his protection , that his children should not be led into a snare . hence observe , that satan sometimes imitates the spirit of god by an officious pretence of teaching the mind of god to men. this our adversary doth not always appear in one shape : sometime he acts as a lyon or dragon in ways of cruelty and fierceness ; sometimes as a filthy swine , in temptations to bestial uncleanness , and sensual lusts : sometime he puts on the garb of holiness , and makes as if he were not a spiritual adversary , but a spiritual friend and counsellour ; that this is frequent with him , the apostle tells us cor. . satan himself is transformed into an angel of light. angels of light are those blessed spirits , sent forth to minister for the good of the elect , whose ministry god useth not only for our preservation from bodily hurts , but also for prevention of sin , and furtherance of duty . satan , ( as wicked as he is ) doth counterfeit that imployment , and takes upon him to give advice for our good , pretending to teach us in the truth , or to direct and further us in our endeavours . that he designs an imitation of god and his spirit , may be discovered , by expressing a great many particulars of gods ways and appointments , wherein satan ( as god's ape ) partly out of mockery and scorn , partly upon other grounds of advantage to his intendments , doth counterfeit the currant coin of the lords establishments by a very close imitation . but i shall here confine my self to the point of teaching and instruction , wherein how he proceeds , we shall the better understand by considering how many ways god hath of old , and now still doth use , in declaring his mind to his people ; the sum of all we have , heb. . . heretofore he signified his mind in divers manners by the prophets , and in these last days by his son , in all which we shall trace the steps of satan . first , god revealed himself sometime by voice , as to abraham , moses and others : the devil hath dared to imitate this . there want not instances of it in the temptation , which is now under explanation , he did so ; and his confessing christ , i know thee who thou art , &c. doth shew that he is ready enough to do it at any time for advantage . sprengar tells us a story of the devils preaching to a congregation in the habit and likeness of a priest , wherein he reproved sin , and urged truth , and seemed no way culpable for false doctrine , but i suspect this for a fabulous tale : however it is undenyable that he sometime hath appeared to men with godly exhortations in his mouth , of living justly , and doing no man wrong , &c. except we resolve to discredit all history , and the narrations of persons ( and some such are known to some in this auditory ) who solemnly affirm , they have met with such dealing from him . secondly , god hath sometime revealed himself to men in extasies and trances : such as was that of paul , acts . . i was in an extasy or trance . this also hath the devil imitated . mahomet made this advantage of his disease , ( the epilepsy , or falling-sickness ) pretending that at such times , he was in an extasy , and had converse with the angel gabriel . but what he only in knavery pretended , others have really felt : the stories of familists , and deluded quakers are full of such things ; they frequently have fallen down , and have lain as in a swoon , and when they have awaked , told wonderful stories of what they have heard and seen . thirdly , visions and dreams were usual things in the old testament , and famous ways of divine revelation : but satan was not behind in this matter , his instruments had their visions too : in ezek. . . we have mention of vain-visions , and lying-divinations ; and such satanical dreams are also noted , deut. . . if there arise among you a dreamer of dreams . those days of confusion , that are not yet out of memory , afforded store of these : while unstable giddy-headed people began to dote on novelties and questions in religion , they gave opportunity to satan to beguile them ; for he taking advantage of their nauseating of old truths , and their expectation of sublime discoveries , ( which had sufficiently prepared them for any impression ) did so over-work their fancies , that they easily conceited themselves , to have had divine revelations ; and nothing was more ordinary than to hear stories of visions and dreams . and this spread further by a kind of infection , for it grew into a religious fashion ; and he was not esteemed , that had not something of this nature to experience . and though the folly and impertinencies of such things generally ( and sometime the apparent wickedness of them , as contradicting truth , and the divine rules of holiness ) were sufficient discoveries , that satans hand was in them : yet until time , experience , and the power of god had cooled the intemperate heat of this raving humor , it continued in the good liking and admiration of the more inconsiderate vulgar . and sometime those from whom more seriousness and consideration might have been expected , fell into a reverence for these pretences in others , and helped forward this spiritual witchcraft by their countenance and arguings , often abusing that text in acts . . your young men shall see visions , and your old men shall dream dreams , by applying it to a justification of these apparently foolish dotages . and indeed the effect hath discovered they were no better : for many of those things which with great confidence were avouched as certain , were by time proved to be false ; many things were useless , vain , ridiculous , and some were brought to lament and confess their folly after they proceeded far in these ways ; and at last , ( when the former opportunities are worn out ) satan grew weary of that design , ( as being no longer proper to be insisted on ) there is now a great calm , so that 't is but seldom that we hear of such things talked of ; it were needless to give particular instances , when you may at your leisure fetch them from hundreds of pamphlets commonly known . fourthly , one of the most noted ways by which god discovered his mind was that of inspiration , by which some eminent persons , ( called therefore prophets ) spake the will of god , as they were moved or acted by the spirit of god. the devil had also his false prophets , such are frequently taxed in the old testament , and foretold in the new. false christs ; and false prophets shall arise , mat. . . there were false prophets among the people , as there shall be false teachers among you , pet. . . many false teachers are gone out into the world. such an one was montanus in tertullians time , david george , john of leyden , hacket our country-man were such , and a great many such there have been in all ages ; 't is notoriously known that satan hath thus inspired poor possessed wretches who have uttered threatnings against sin , and wo to sinners . the sayings of such possessed creatures have not long since been gathered into a volume and published , as containing very perswasive arguments to repentance , and amendment of life . besides these , our own times afford too many examples of this kind , many have put on the guise of the old prophets in a foolish ( though adventurous ) imitation of their actions and prophecies . some have in our streets resembled jonah in nineveh , yet forty days , &c. some fancied to walk naked like isaiah ; others have come with their earthen pitchers and broken them : imitating these and other types by which god in his true prophets foresignifyed his judgments to come ; in all which actions and garbes with much earnestness , and in an affected tone they have called out for repentance , in a confident denunciation of woes and miseries , with a bold limiting of the time of forty days ( that the same might carry a parallel to jonah's prophecy ) and sometime giving ( which is the surest way ) an unlimited uncertain time . how the devil acts in these matters , and by what ways he seduceth them to believe they are inspired of god , or have real visions and revelations , 't is not my business now to enquire , only let those that think such things strange , consider that the devil hath the advantage of deep fanciful apprehensions , and a working melancholy in such persons , by which he can easily work them to conceit any thing , and confidently to believe what they have conceited . fifthly , sometime god notifyed his mind by signs and miracles . satan hath also his lying signs and wonders ; a power god hath permitted him this way , which is very great , and the delusions wrought thereby are strong , hazarding the deception of the elect. this power of doing wonders the devil usually applies to false doctrines , to strengthen and countenance errors ; the apostle testifies thess . . . that satan shall imploy this power for the advancement of the man of sin , whose coming shall be with signs and lying wonders . the beast arising out of the earth , rev. . . he shall deceive by the means of those miracles which he hath power to do . and accordingly the popish legends are full of stories of miracles , whereof ( though most be lyes , forgeries , and the false contrivements of those who sought to bring the people to receive their doctrines , the credit and advancement of which they sought by such ways ; ) some notwithstanding ( though not true miracles ) yet were truly acted , to countenance those errors which are pretended to be established by them . sixthly , god doth teach and lead his people by impulses . christ was thus led of the spirit into the wilderness ; and paul was bound in spirit to go to jerusalem . 't is common for satan to imitate such impulses . we have clear instances of diabolical impulses to sin in scripture ; a strong impulse was on ananias , satan filled his heart ; a strong impulse on judas , satan entred into his heart ; and what then more easy to apprehend , than that satan can counterfeit better impulses , and violently stir up the hearts of men to actions seemingly good or indifferent . some hypocrites are moved strongly to pray or preach , ( satan therein aiming at an increase of pride or presumption in them ; ) and they know no other , but that it is the spirit of god. god's children may have impulses from satan , upon pretences of zeal as the disciples had , when they called for fire from heaven . in these impulses satan doth not so act the heart of man as the spirit of god doth , whose commands in this case are irresistible , but he only works by altering the disposition of our bodies in a natural way ; and then having sitted us all he can for an impression , he endeavours to set it on by strong perswasions . some memorable instances of these impulses might profitably illustrate this . math. parisiensis takes notice of a boy , in anno. . ( of whom also fuller makes mention ) who ( after some loss which the christians had received in the war against the turks ) went up and down , singing this rithme . jesus lord , redeem our loss : restore to us thy holy cross . and by this means he gathered a multitude of boys together , who could not by the severest menaces of their parents be hindred from following him , to their own ruine . another instance of a strange impulse , we have in josephus ; one jesus the son of ananus , about four years before the destruction of jerusalem , at the feast of tabernacles , begins to cry out woe , woe , to the east and west , to man and woman , &c. and could by no means be restrained night or day ; and when his flesh was beaten off his bones , he begged no pity nor ease , but still continued his usual crying . seventhly , god doth also by his spirit teach his people in bringing things to their remembrance . satan also in imitation of this , can put into the minds of men ( with great readiness and dexterity ) promises , or sentences of scripture , insomuch that they conclude that all such actings are from the spirit of god , who ( as they conclude ) set such a scripture upon their heart : thus dealt satan with christ , he urgeth the promise upon him , wherein upon the matter he doth as much , as when he secretly suggests such things to the heart without an audible voice . in this way of craft satan doth very much resemble the true work of the spirit , ( . ) in the readiness and quickness of suggesting ; ( . ) in seeming exact suiting scripture suggested , with the present occasion ; and ( . ) in the earnestness of his urging it upon the fancies of men. yet when all this is done , they that shall seriously consider all ends , matter and circumstances , will easily observe it is but the cunning work of a tempter , and not from the holy spirit . observe also , that whatever be the various ways of satans imitation , yet the matter which he works and practiseth upon , is still scripture : to this he confines himself ; first , because the scriptures are generally ( among christians ) received as the undoubted oracles of god , the rule of our lives and duties , and the grounds of our hope . it would be a vain and bootless labour to impose upon those that retain this belief , the sayings of the turkish alcoran , the precepts of heathen philosophers , or any other thing that may carry a visible estrangement from or contradiction to scripture , he could not then possibly pretend to a divine instruction , nor could he so transform himself into an angel of light : but by using this covert of divine command , promise , or discovery , he can more easily beget a belief , that god hath said it , and that there is neither sin nor danger in the thing propounded , but duty and advantage to be expected ; and this is the very thing that makes way for an easy entertainment of such delusions . poor creatures believe that is all from god , and that they are acted by his spirit , and that with such confidence that they contemn and decry those ( as ignorant of divine mysteries , and of the power of god ) who are not so besotted as themselves . secondly , the scriptures have a glorious irresistible majesty in them peculiar to themselves , which cannot be found in all that art or eloquence can contribute to other authors . 't is not play-book language , nor scraps of romances that satan can effect these cheats withal ; and therefore we may observe that in the highest delusions men have had pretences of scripture , and their strong perswasions of extraordinary discoveries , have striken men into a reverence of their profession , because of the scripture words and phrases , with which their boldest follies are woven up : for let but men enquire into the reason of the prevalency of familism of old , upon so vast a number of people as were carried away with it , and they shall find , that the great artifice lay in the words they used , a language abstracted from scripture , to signify such conceits as the scripture never intended . hence were their expressions always high , soaring , and relating to a more excellent and mystical interpretation of those divine writings . this may be observed in david george , hen. nicholas and others , who usually talk of being consubstantiated with god , taken up into his love , of the angelical life , and a great deal more of the same kind . the ranters at first had the like language , and the quakers after them , affected such a c●nting expression . and we may be the more certain of the truth of this observation , that such a kind of speaking ( which borrows its majesty from the stile of the scripture ) is of moment to satans design ; because we find the scripture it self gives particular notice of it ; the false teachers in pet. . . are discribed ( among other things ) by their swelling words of vanity , which the syriack rendrs to be a proud and lofty way of speaking , the original signifies no less , they were words swelled like bladders , though being pricked , they be found to be empty sounds , and no substance : there are indeed swelling words of atheistical contempt of those , who as the psalmist speaks , set their mouths against heaven , but this passage of peter , as also the like in jude ver . . signify big swoln words from high pretensions and fancies of knowing the mind of god more perfectly , for they that use them pretend themselves prophets of god ver . . and as to their height in profession , are compared to clouds highly soaring ; and in cor. . . they are said to be transformed into the apostles of christ , and to the garb of the ministers of righteousness . and that which is more , this particular design of satan , is noted as the rise of all ; no marvel , for satan himself is transformed into an angel of light. having seen the reasons why satan chuseth scripture , as his tool to work by , i shall next shew to what base designs he makes it subserve . first , he useth this artifice , to beget and propagate erronious doctrines . hence no opinion is so vile , but pretends to scripture as its patron . the arrians pretend scripture against the divinity of christ . the socinians , pelagians , papists , yea and those that pretend to inspirations for their rule , and disclaim the binding force of those antiquated declarations of the saints conditions ( as they call them ) yet conform all their sayings to the scripture expression , and endeavour to prove their mistakes by its authority . secondly , he makes abused scripture to encourage sinful actions ; he can cite passages of god's patience and long-suffering , of his pardoning grace , and readiness to forgive , and a thousand more upon no other design , than the turning of the grace of god into wantonness . when professors turn loose and negligent , when they adventure too far upon sinful pleasures , they lick themselves whole , by an overforward grasping at such passages of scripture , which satan will , with great readiness , set upon their hearts , and then they pretend to themselves that their peace is made up with god , and that they have no less than a sealed pardon in their bosomes ; which notwithstanding may be known to have only satans hand and seal at it , by their overly and formal sorrow for such miscarriages , and their readiness to return to the same follies again . thirdly , by this imitation of the commands and promises of god , he doth strangely engage such as he can thus delude , unto desperate undertakings . the familists of germany were perswaded by this delusion , to expose themselves unarmed to the greatest hazards , upon vain pretences of promises set home upon them , as that god would fight for them , that they must stand still and see the salvation of god. some of later times have paid their lives for their bold misapplication of that promise , one shall chase a thousand . * judas of galilee , and theudas were prompted by satan to gather multitudes together , ( though to their own ruine ) upon a vain perswasion that they were raised up of god , and that god would be with them . fourthly , he sometimes procures groundless peace and assurance in the hearts of careless ones , by scripture misapplyed . many you may meet with , who will roundly tell you a long story , how they were cast down , and comforted by such a scritpure brought to their minds , when ( it may be much feared ) they are but deceived , and that as yet god hath not spoken peace to them . lastly , this way of satans setting home scriptures , proves sadly effectual to beget or heighten the inward distresses and fears of the children of god. 't is a wonder to hear some dispute against themselves , so nimble they be to object a scripture against their peace , ( above their reading or ability ) that you would easily conclude there is one at hand that prompts them , and suggests these things to their own prejudice . and sometimes a scripture will be set so cross or edg-way to their good and comfort , that many pleadings , much time , prayers , and discourses cannot remove it . i have known some that have seriously professed , scriptures have been thrown into their hearts like arrows , and have with such violence fixed a false apprehension upon their minds , ( as that god had cut them off , that they were reprobate , damned , &c. ) that they have born the tedious restless affrightments of it for many days , and yet the thing it self , as well as the issue of it , doth declare that this was not the fruit of the spirit of god , which is a spirit of truth , and cannot suggest a falseshood ) but of satan , who hath been a lyer from the beginning . observe lastly , though satan useth scripture in these deceitful workings , yet he never doth it faithfully . first , because it is against his nature , as 't is now corrupted by his fall , there is no truth in him : when he speaketh a lye , he speaketh of his own ; for he is a lyer , not that he cannot spake a truth , but that he usually is a lyar , and that he never speaks truth but with a purpose to deceive . secondly , to deal faithfully , in urging scriptures upon the consciences of men , is also contrary to his interest ; he hath a kingdom which he endeavours to uphold . this kingdom being directly contrary to that of christ's , ( which is a kingdom of light ) is therefore called a kingdom of darkness , being maintained and propagated only by lies and deceits . he cannot then be supposed to use scripture faithfully , because that is the true scepter of christ's kingdom , for then should satan ( as christ argues mat. . . ) cast out satan , and be divided against himself . this unfaithful dealing with scripture is threefold . first , the unfaithfulness of his design , though he speaks what is true , yet he doth it with an evil mind , aiming at one of these three things . first , to deceive and delude . if he applies promises , or insists upon the priviledges of god's children , it is to make them proud or presumptuous ; if he urge threatnings , or stir up the conscience to accuse for sin , 't is to bring them to dispair ; if he object the law , 't is to enrage lust ; and that sin by the commandment might become exceeding sinful . secondly , his design is sometime to bring the scripture under suspition or contempt ; he puts some weak christians upon unseasonable or imprudent use of scripture , and then tempts others to laugh at them , and to dispisen in their hearts those ways of religion , which some zealots with too much weakness do manage . men are apt enough to scoffat the most serious and weighty duties of holiness , even when performed in a most serious manner . if david put on sackcloth , and afflict himself with fasting , it is presently turned to his reproach , and the drunkards make a song of it ; but much more advantage hath the devil to raise up scorn and loathing in the minds of debauched persons , by the affected and unskilful use of scripture . some by a narrow confinement of the words brother and sister to those of their own fellowship , ( as if none else were to be owned by them ) have occasioned the scoff of holy brethren , ( a phrase notwithstanding used with a grave seriousness by the apostle ) in the usual discourses of those , who wait all occasions to harden themselves against the power of religion . the like observations they make of other ways and forms of speaking , which some have accustomed themselves unto , in a conscientious conformity to scripture phrase : in all which the devil observing the weakness and injudiciousness of some on the one hand , and the scornful pride of others on the other hand ; is willing to provide matter for their atheistical jears , by putting all the obligations he can upon the consciences of the weak , to continue in the use of these expressions . for some proof of this matter , we may note the secret deceit of satan , in that liberal profession of christ to be the son of god , mark . . luke . . i know thee who thou art , the holy one of god : here was truth spoken by him , and ( one would have thought ) with great ingenuity , but yet he cunningly insinuated into the minds of the hearers a ground of suspition , that he was not the son of god ; and for that end calls him jesus of nazareth , as if christ had been born there ; he knew well that the jews expected no messiah from nazareth and therefore on set purpose used he that expression , that he might draw him into contempt . and accordingly we find this very mistake ( that christ was born at nazareth ) became an argument against him , joh. . . while some were convinced and said , this is the christ , others said , shall christ come out of galilee ? thirdly , another part of his design in the use of scriptures , is to put a varnish upon hypocrisy . he is ready to serve men by putting scripture expressions in their mouths , and inuring them to a constant use of the phrases of those divine writings , that they may less suspect themselves of the pride , formality and secret wickedness of their hearts ; and to help on their mistakes concerning their spiritual condition , he can urge upon their consciences those scriptures that serve to engage them in external observances of religion . it may appear by the pharisees boast of fasting twice a week , of paying tythes , of giving alms , that their consciences were some way concerned in these things , so that though they were left without check of conscience , to devour widows houses , yet were they urged to make long prayers . suitable to this is that which solomon speaks of the harlot , who to colour over her wickedness , had her offerings and vows , and when her conscience is appeased with these performances , she can excuse her self in her way of sinning , she eats and wipes her mouth , and saith , i have done no wickedness , prov. . . satan doth but hereby help to paint a sepulchre , or guild a potsheard , and to furnish men with excuses and pretexts in their way of sinning . not unlike to this was that service which the devil with great readiness performed ( as i was informed from some of good credit ) to a young student , who had faln upon some books of magick in a colledg-library , into which having stoln privately one night in pursuit of that study , was almost surprised by the president ; who seeing a candle there at an unseasonable time , suddenly opens the door to know who was up so late , in which strait the devil ( to gratify his pupil with a ready excuse ) snatcheth away his book , and in a moment lays montanus his bible before him , that he might pretend that for his imployment . secondly , another point of satan's unfaithful dealing with scripture , is his falsecitation of it ; 't is nothing with him to alter , change , or leave out such a part as may make against him . if he urge promises upon men , in order to their security and negligence , he conceals the condition of them , and bannisheth the threatning far from their minds , representing the mercy of god in a false glass , as if he had promised to save and bring to heaven every man upon the common and easy tearms of being called a christian . if it be his purpose to disquiet the hearts of god's children , to promote their fears , or to lead them to dispair , then he sets home the commands and threatnings , but hides the promises that might relieve them , and ( which is remarkable ) he hath so puzled some , by setting on their hearts a piece of scripture , that when the next words , or next verse , might have eased them of their fears , and answered the sad objections which they raised against themselves from thence ; ( as if their eyes had been holden , or as if a mist had been cast over them ) they have not for a long time been able to consider the relief which they might have had . this hiding of scripture from their eyes , ( setting aside what god may do for the just chastisement of his childrens folly ) is effected , by the strong impression which satan sets upon their hearts , and by holding their minds down to a fixed meditation of the dreadful inferences which he presents to them from thence , not suffering them to divert their thoughts by his incessant clamours against them . thirdly , he unfaithfully handleth scriptures , by wresting the true import and sense of them . we read of some , pet. . . who wrest the scripture , the word in the original signifies a racking or torturing of it , as men upon a rack are stretched beyond their due length , to a dislocation of their joints , and sometimes forced to spake what they never did nor intended ; so are the scriptures used . those that do so are satan's scholars , and taught of him , ( though in regard of the spirits true teaching , they are called unlearned ) which is sufficient to shew satan's deceitful dealing : he often lays his dead and corrupt sense ( as the harlot did with her dead child in the room of the living infant ) in the place of the living meaning of the scripture : this may be seen evidently , first , in heresies or errors , these are satans brood , and there are none so vile ( that pretend to christian religion ) but they claima kindred to scripture , and are confident on its authority for them . now seeing truth is but one , and these errors not only contradictory to truth , but to each other , satan could never spin out such conclusions from the divine oracles , but by wresting them from their true intendments ; and he that would contemplate the great subtilty of satan in this his art , need but consider what different strange and monstrous shapes are put upon the scripture , by the several heresies which march under its colours . the quakers in their way represent it like an old almanack out of date , and withal in the use they make of it , they render it as a piece of nonsensical furious roving . the socinians take down the sublime mysteries of christs satisfaction , and justification by faith , with external rewards and punishments , to a strain as low as the turkish alcoran . the papists make it like a few leaves of an imperfect book , wanting beginning and end , and so not fit to be set up as a sufficient rule . the ranters make it seem rather like language from hell , than the commands of the pure and holy god. some will have it to countenance most ridiculous inventions in worship , others will have it to discharge all outward observations and ordinances , as childish rudiments . some raise it all to the pitch of aenigmatical unintelligible mysteries ; others can find no more in the precepts of it than in aristotles ethicks . thus by distorting and wresting , satan hath learn'd these unskilful ones to make it serve their vilest lusts and humours . secondly , the same art of wresting scripture is observable in his secret suggestions . if he would encourage any in sin , he can wrest scripture for that , and tell him that god is merciful , that christ died for sinners , that there is hope of pardon , that saints have done the like ; things very true in themselves , but perverted by him to another sense than ever they were intended to by god , who hath spoken these things that we sin not . if he would discourage a saint , he can tell him when he finds him doubting his estate , that the fearful and unbelieving have their part in the lake which burns with fire and brimstone ; when he finds him under a known sin , he tells that of the apostle , if we sin willfully after we have received the knowldg of the truth , there remains no more sacrifice for sins . when he observes them discomposed and wandering in duty , then he objects , they draw nigh me with their lips , but their heart is far from me . if he sees them dull and without consolation at the lord's supper , then to be sure they hear of him ; he that eats and drinks unworthily , eateth and drinketh damnation to himself . if he find him bemoaning that he is not so apprehensive of mercies or judgments , as he would be , then he sets home some such scripture as this , this peoples heart is waxed gross , and their ears are dull of hearing , &c. these scriptures are frequently perverted by satan from the true and proper meaning of them . i have had complaints from several dejected christians , of these very scriptures urged upon them to their great trouble , when yet it was evident , that none of these were truly applyed by satans temptation against them . these things give us warning not to take any thing of this nature upon trust . if satan can so imitate the spirit of god in applications of scripture , and bringing it to our remembrance , we have great reason to beware lest we be imposed upon by satan's design clothed in scripture phrase ; not that i would have men esteem the secret setting of scripture upon their minds , to be in all cases a delusion , and to be disregarded as such . some indeed there are that so severely remark the weaknesses of professors of religion , that they raise up a scorn to that which is of most necessary and serious use : because the devil prevails with some hypocrites to guild themselves with scripture phrase , and others through imprudent inadvertency , are ( unknown to themselves ) beguiled by satan , to misapplications of scripture to their own estate , or to other things ; they therefore decry all the inward workings of the heart , as fancy , or affected singularity : these do but the devils work . but that the spirit of god ( whom satan treacherously endeavours to imitate ) doth set home scripture commands , threatnings and promises upon the hearts of his people , is not only attested by the experience of all that are inwardly acquainted with the ways of god , but is one of the great promises which christ hath given for the comfort of his people in his absence . joh. . . but the comforter which is the holy ghost , whom the father shall send in my name , he shall teach you all things , and bring all things to your remembrance whatsoever i have said unto you . this then being granted as a firm unshaken truth , our care must be in discovering and avoiding satan's counterfeit using of scripture , and in this we should be more wary ; first , because we are not so apt to suspect what we meet with in such a way , when 't is brought to us in the language of scripture . secondly , and those that are not exercised in the scripture , will he at a sad loss as not knowing how to extricate themselves from such difficulties , as may arise to them from satan's sophistry . thirdly , wariness is also more necessary , because we are inclinable to believe what suits our desires , and conscience awakened is averse to the rejecting of that which answers its fears . you may say , what is there of direction for us in this case ? the answer is ready ; two things are given us in charge . ( . ) that we be wisely suspicious . a facile hasty credulity is treacherous . christ forbids , ( when he foretels the rising of false christ's , math. . . ) the forwardness of a sudden belief , taxing thereby those that are presently taken with every new appearance . 't is childish to be carryed with every wind , we are warned also of this , joh. . . believe not every spirit . ( . ) we are commanded to bring all pretences whatsoever to tryal , though immediate revelation or vision be pretended , or extraordinary commission , yet must all be brought to the touch-stone , we must prove all things thes . . . and try those that say they are apostles , rev. . . nay , the spirits are to be tryed whether they be of god , joh. . . you will say , how must we try ? i answer , god hath given a publick , sufficient and certain rule , which is the scripture , and all must be tryed by that : so that if there be impulses , or discoveries , or remembrances of scripture upon any , it must not be taken for granted that they are of god , because they pretend so high , ( for so we shall make satan judg in his own cause ) but lay all to the line and plummet of the written word , and if it answer not that , call it confidently a delusion , and reject it as accursed , though it might seem ( in other regards ) to have been suggested by an angel from heaven . but it will be said , satan pretends to this rule , and it is scripture that is urged by him ? i answer , though it be so , yet he useth not scripture in its own intendment , and sense , for the discovery of his unfaithful dealing . first , compare the inference of the suggestion with other scriptures . if it be from a dark scripture , compare it with those that are more plain , and in every case , see whether the general current of the scriptures speak the same thing : for if it be from satan , he either plays with the words and phrases , from doubtful and equivolent terms making his conclusion ; or his citation will be found impertinent , or ( which is most usual ) contrary to truth or holiness ; if any of these appear , by a true examination of the import of the scripture which he seeks to abuse , or by comparing it with the scope and genius of other scriptures , you may certainly pronounce that it is not of god , but satan's deceit . secondly , consider the tendency of such suggestions : let no man say that this will come too late , or that it is an after game : i do not mean that we should stay so long , as to see the effects ; ( though this is also a certain discovery of satan's knavery in his highest pretences ; the phanatick furies of the german enthusiasts do now appear plain to all the world to have been delusions , by their end , fruits , and issue ) but that while these conclusions are obtruded upon us , we should observe to what they tend : which we shall the better know , if all circumstances round about be considered . sometimes satan doth covertly hint his mind , and send it along with the suggestion ; sometimes our condition will enough declare it , and there is no case but it will afford something of discovery if seriously pondered . if he either prompt us to pride , vain-glory , or presumption , or that our condition sway us that way , it will be sufficient ground of suspition that 't is satan that then urgeth promises or priviledges upon us . if we are of a wounded spirit inclined to distrust , or if we be put on to despair , it is past denyal , that 't is satan that urgeth the threatnings , and presseth the accusations of the law against us . he that gathers stones , timber , lime , and such materials together , as are usually imployed in building , doth discover his intention , before he actually build his house , and thus may satan's end be known by his preparations compared , with the sway and inclination of our present temper . thirdly , it must be remembred that with these endeavours , we often seek the face of the lord for help and counsel ; and that we apply our selves to such of the servants of god , as being more knowing than our selves , and less prepossessed in their judgments ( because not concerned ) are better able to see into the nature of our straits , and to help us by their advices . matth . . . again the devil taketh him up into an exceeding high mountain , and sheweth him all the kingdoms of the world , and the glory of them . chap. xviii . the manner ef satan's shewing the kingdoms of the world , of satan's preparations before the motion of sin. of his confronting the almighty by presumptuous imitation ; and in what cases he doth so . of his beautifying the object of a temptation , and how he doth it . his way of engaging the affections by the senses . of his seeming shiness . this is the preparation to the third temptation ; in which we have , ( . ) the place where it was acted . ( . ) the object set before him there . first , the place was an exceeding high mountain . what mountain it was , nebo , pisgah , or any other , 't is needless to enquire . 't is of more use to ask after the reasons of satan's choise of such a place . the text doth clearly imply one that was the commodiousness of prospect ; satan intending to give him a view of the kingdoms of the world , chuseth a mountain as fittest for that end . but that this was not all the reason , is not only * intimated by some , but positively † affirmed by others , who think that satan in this imitated the like in god to moses , who was called up to mount neho to view the land which god promised to israel . whether these circumstances of the mountain , and the view of the kingdoms of the world , were of purpose contrived to affront god by such an imitation , i will not be positive in it : but we may with greater evidence affirm , that in offering the kingdoms of the world , as things altogether in his disposal , he doth directly out-brave god by an insolent comparison of his power with that of the almighty's , whose is the earth and the fulness of it , and to whom the sovereignty of the disposal of it doth belong . secondly , that which satan sheweth christ from the mountain , is said to be the kingdoms of the word , and the glory of them . here some busy themselves to conjecture what kingdoms were thus pointed at , some keep so strictly to the word [ all , ] that they are forced to take up with that opinion , that all these temptations were only in vision ; for they consider that no one mountain in the world , can give a prospect over one whole hemisphere , or if it could , yet no eye would be able to discern at so great a distance . but the inconveniencies of this surmise have been pointed at before , and 't is enough to shew that the text may admit of an interpretation which shall not be incumbred with this supposed impossibility . others restrain this to the land of canaan , as if satan only shewed this as a famous instance of the glory of all kingdoms . some think the roman empire ( which was then most flourishing , and lifted up its head above other kingdoms ) was the great bait laid before christ , as if he had a design to divert christ from the business of his office , by offering him the seat and power of antichrist : but the text runs not so favourably for any of these opinions , as to constrain us to stay upon them . [ kingdoms of the world ] seem to intend more than canaan , or the roman empire , the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , used here , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in luke , which we translate the world , do so apply to one another in a mutual accommodation , that we cannot stretch the world to the largest sense of the whole globe of the earth , because 't is expressed in luke by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies such a part of the world which is more cultivated and honoured by inhabitants ; nor can we so restrain it to the roman empire ( though when they spake their apprehensions of their own empire , they seem to engross all , luke . . ) because matthew useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a word of greater freedom . it seems then that many kingdoms , or the most considerable kingdoms of the then known world were here exposed to his sight . but then the difficulty still remains how the devil could shew them to his eye . that it was not a visionary discovery to his mind hath been said ; some think he shewed these partly by ocular prospect of those cities , castles , towns , vineyards , and fields that were neer , as a compend of the whole ; and partly by a discourse of the glory , power , and extent of other kingdoms that were out of the reach of the eye : but because the expression which luke adds , [ in a moment of time , ] intimates that the way which satan took , was different from common prospecting or beholding ; others are not satisfied with that solution of the difficulty , but fly to this supposition , that satan used only jugling and delusion , by framing an airy horizon before the eyes of christ ; shewing not the kingdoms themselves , but a phantasm of his own making . but seeing this might have been done in any place , and that an high mountain was chosen for furthering the prospect , i think 't is safest to conclude that the prospect was ocular , and not phantastical but real , only helped and assisted by satan's skill and art , as a great naturalist , and as a prince of the power of the air , by which means , in reflections , or extraordinary prospectives , he might discover things at vast distances : which we may the rather fix upon , because we know what helps for prospect , art hath discovered by glasses and telescopes , by which the bodies of the sun , moon , and planets ( at such unspakeable distance from us ) have in this latter age been discovered to us , beyond ordinary belief . and we have reason to think that satan's skill this way far exceeds any thing that we have come to the knowledg of , and so might make real discoveries of countrys far remote , more than we can well imagine . these things thus explained , i shall note several observations . first , if we consider this great preparation that satan makes , as introductory to the temptation to follow , we may observe , that where satan hath a special design , he projects and makes ready all things relating to the temptation before he plainly utter his mind : he provides his materials , before he builds , and lays his train before he gives fire . what is his method we may learn from the practice of those that are trained up in his service . they in rom. . ult . are said to make provision for the flash , to fore-contrive their sins , and to project all circumstances of time , place , occasion , and advantage for their accomplishment . this is not to be understood of all sins , for in some that are inward in the mind , ( as vain , thoughts , pride of heart , &c. ) there needs not such provisions ; we may say of them , their times are always , and in many cases the house is swept and garnished to his hand , he finds all things ready , by the forwardness of those who are free in his service , and the sudden accidental concurrance of things . but where the temptation is solemn , and where the thing designed ( in the perfecting of it ) relates to exteriour acts , there he useth this policy , to have all in readiness ( though it cost him the labour of compassing sea and land for it ) before he expresly speak his purposes . his reasons are these ; first , if things necessary for the encouragment and accomplishment of a temptation , lay out of the way , and were not at hand , his suggestions would perish as soon as they were born , and would be rejected as impossible or inconvenient . to tempt a man to steal , when he knows not where , nor how , or to revenge when he hath no enemy , nor provocation ; seem to be no other than if they should be commanded to remove a mountain , or to fly in the air ; which would quickly be declined , as motions affording no ground of entertainment . and therefore that his temptations may not bring a reason of refusal with them , as being unseasonable ; he takes care to fit his servants with all things requisite for the work he puts them upon . secondly , as temptations ( of this kind ) would be no temptations , ( because not feasible , ) without their preparations ; so must we not think that it is the bare suggestion of satan that makes a temptation to pierce . the reason of its prevalency , is not barely because satan breaks such a motion to us , but because such a motion comes accomplished with all suitable preparations . when it prevails , it is the sinful motion that wounds , but preparations are as the feathers that wing his arrows , without which they would neither fly nor pierce . let this , first , renew our caution and suspition in every thing , and every place , that satan is at work against us , though we see no visible snare . let it put us upon such a watchful carefulness in every of our ways , that we may resolve to undertake nothing for which we have not a good and warantable reason at hand , that if our conscience say to us , what dost thou here ? we may be able to give a good account . secondly , if we mind the behaviour of satan in these preparations and offers , we see him act after the pattern of highest sovereignty , disposing of earthly kingdoms at such a rate , as if all power were in his hand hence we may observe , that when satan tempts to sin of highest contempt and insolency against god , he then thinks it concerns him to bear himself out , by confronting the almighty , in imitating his authority and power . this carriage of satan is not to be found in all his temptations : for in most cases he acts with greatest secresy ; and as a thief that is afraid of discovery , he useth all ways possible for concealment ; but when he sets up himself as the god of the world , and stands in competition with the lord , claming an interest in the fear and devotion of men , then he boldly avoucheth himself , and labours to out-vie god in point of greatness , that he might possess them with a belief that he only ought to be feared . this arrogancy of satan against god , may be seen in three things : first , in imitating divine ordinances , and institutions . there is not any part of divine worship the observation whereof god hath enjoyned to men , but satan hath set up something like it for himself . as god appointed his temple , priests , altars , sacrifices , offerings , tyths , sanctuaries , sacrament , &c. so hath satan had his temples , priests , altars , sacrifices , offerings , sanctuaries , sacraments , &c. this is sufficiently known to any that read his histories ; and i could give a full account of it from heathen authors , but that i have done already when i spoke of satan subtilty in promoting idolatry in the world. i shall only add here that which varro relates of the books of numa pompilius , which were casually cast up by the plough of one terentius , coming too near the sepulchre of numa , where these books had been buried . this numa was the second king of the romans , who instituted the rites and ceremonies of pagan worship for his subjects , and in these books ( which he thought fit to conceal , by burying them with him ) he had laid open the bottom of these devilish mysteries , so that when they were brought to the senate , they ( judging them unfit to be known ) adjudged them to the fire . which is a clear ground of suspition that he had there discovered so much of the causes of these rites , or of the way whereby he came to be instructed in them , that the publick knowledg thereof , consisted not with the interest of their heathenish religion . this conjecture austin hath of the matter , who also notes that numa pretended familiar converse with the nymph aegeria , as a plausible cover to that devilish art of hydromantia , by which he was instructed in ordering the ceremonies of idolatry , which he established . secondly , satan with no less arrogancy , takes upon him to imitate god , in his acts of power for the countenancing of his worship in the world. he had his miracles frequently , of which i have spoken elsewhere , so had he his oracles , as at delphos , and other places . here it shall suffice to note , that as the sending the lord jesus into the world , furnished with such power of doing miracles for the confirmation of that office and authority , which he had received from god , for the redemption of man ; was the highest instance that can be given of the mighty power , wisdom , and goodness of god ; so satan set himself with greatest industry to imitate that . christ was almost no sooner ascended to the father , but we hear of simon magus ; acts. . . who was cryed up as an instance of the great power of god ; and after that at rome he gave out that he was god , confirming the people in such a belief , by the strange things which he there did among them , that a statue was erected for his honour , with this inscription , to simon a great god. long after this , the devil raised up apollonius tyanaeus , a man of an abstemious and commendable life ; him the devil did design to match christ in his miracles , which were so many and so strange , that philostratus doth not only compare him to christ , but prefer him as the more honourable person . christ himself foretold this stratagem of satan , that he should raise up false christs with lying signs and wonders . and to omit instances of former days , it is not beyond the memory of most of you , that the devil renewed this policy in james nayler , who in a blasphemous imitation of christ's riding to jerusalem , rode to bristol with a great company before him , crying , holy , holy , and hosanna to the son of david , and strewing the way with branches of trees : the authority that was then , taking notice of this and other blasphemous outrages , sentenced him to exemplary punishment : but here also the devil renewed his mockery , for a certain citizen of london of good note , being overcome with delusion , printed a book of naylers sufferings , wherein the devil had opportunity to vent his malice more fully , for he compared all the parts of his punishment , to the sufferings of christ ; his whipping he said was , that it might be fulfilled which was spoken by matthew , and pilate delivered him to be scourged ; his stigmatizing he said , was that it might be fulfilled which was spoken by the prophet , his visage was marred more than any mans ; the boring of his tongue with an hot iron , he said was the fulfilling of that , and they crucified him : and after other particulars of comparison , ( in all which he equalled him to christ ) he at last takes notice that the multitude of spectators held off their hats , while his tongue was bored thorow , ( a thing common in a croud to give opportunity of sight to those that are behind ) and to this act he applys that of the evangelists , the vail of the temple was rent from the top to the bottom . thirdly , in acts of empire and sovereignty he imitates god : that is , as god propounds himself as the only lord god , and enjoyns himself to be worshipped accordingly , by promises of advantage in case of obedience , and threatnings of miseries and plagues in case of disobedience ; so doth satan set up himself in the world as god to be adored and worshipped , and him do all idolaters worship , as god testifies , deut. . . they sacrificed unto devils , not to god. psal . . . they sacrificed their sons and daughters unto devils . cor. . . the things which the gentiles sacrifice , they sacrifice to devils , and not to god. and though it be true , that many of these blind worshippers did not formally worship the devil , but thought they had worshipped god , yet by such cunning did he engage them to take up with ways of worship of his prescribing , that it was in reality a service done to him . but besides this , in those places of the world , where he hath greater power , he formally propounds himself to be worshipped , and doth accordingly often appear to them in a visible shape ; so that many of these blind heathens acknowledg two god's , one good , and another cruel and hurtful , which latter they say they must worship , lest he destroy , or harm them . by this satan contests with god for an empire in the world , and to promote it the more , he sometimes deals by fair promises , of riches , advancement , pleasure , and such other baits , to allure men to his professed service ; thus are witches drawn to a compact with him . thus sylvester the second gave up himself to the devil for the popedom , and so did several others . when this is not enough to prevail , he adds menacings , and breaths forth cruel threatnings , by which means many heathens are kept in awe by him , and worship him , ne noceat , for no other reason but to preserve themselves from hurt by him . in this temptation he propounds himself to christ as the object of divine worship , and boasts of the kingdoms of the world as things of his disposal ; by which he seeks to draw him to fall down before him . this course satan takes for these reasons . first , as this proud and malicious ostentation of his power , is some kind of satisfaction to his revengeful humour against god : so secondly , he doth hereby raise up himself and his wicked institutions of idolatry , into credit and esteem with men. thirdly , as this is a mockery to true religion , and a scorn cast upon the ways of god's service , to bring it into disgrace and discredit : so , fourthly , by this means he hardens the hearts of men against god. this was the consideration by which pharaoh hardened his heart , when moses turned his rod into a serpent , changed waters to blood , and did so many signs before him ; his magicians did the like : upon which the king might thus reason with himself , that moses had no other power , but what his magicians had , though he might think him a more skillful magician , and therefore there was no reason to believe his message as being from god , seeing his miracles might be no other than the effect of his art , to countenance a pretended command from heaven . this insolency of satan , may inform us ; first , of the great patience of god that sees these outragious mockings , and yet doth not by a strong hand put a stop to them . secondly , of the great power and pride of satan , that he both can ( though not without permission from god ) and dare attempt things of this nature . thirdly , the great power of delusion , that can so blind men , that they not only are drawn to act a part in such designs , but believe confidently a divine impulse and heavenly warrant for their so doing . fourthly , the miserable slavery of such vassals of satan , that are thus led by him , who are therefore sadly to be pittied and lamented , as being under such strong chains of captivity . thirdly , we cannot pass by the art which the devil here useth to set off the temptation , and to make it plausible ; he sets before him the world in all its glory . here observe , that satan in his temptations to worldly pleasures , doth usually paint the object with all its utmost beauty . when i have sometime observed a mountebank upon a stage , giving excessive commendations of a trivial medicine , asserting it good almost for every disease , and with a great many lyes and boastings , enforcing it upon the credulous multitude : it hath put me in mind of this spiritual mountebankery of the devil ; how doth he gull and delude the foolish , by laying out the pleasures of sin ? and no otherwise doth he keep them at a gazing admiration of worldly pomp , delights and satisfaction , which he promiseth them from iniquity , than the serpent scytale doth with passengers , whom she stays , by amazing them with her beautiful colours , till she have stung them . the art of satan in this matter lyes in four things . first , if there be any thing that can be called a delight , or may any way conduce to a satisfaction in any sin , he will be sure to speak of it in its highest praises ; he not only streacheth his rhetorick to the height in giving commendations to the most noted pleasures that men propound to themselves : but he seeks out the hidden things of delight , and raiseth in men an itch of desire after the improvement of delight , by the contrivances of wit or art. thus he tells them of jollity , ravishing mirth , high satisfaction , and ( if they will believe him ) of unspeakable delight to be had by giving themselves up to the world , and the course of it . nay he hides nothing that will bear any praise , the least advantage , the smallest gratification that any sin can afford to humane desire , he will be sure to speak of it . secondly , he carries on this design by lying , he promiseth more than ever sin can give , and he sends his proselytes out after sin under the highest expectations , and when they come to enjoy it , they often find the pleasure falls short of his boast ; he whispers honours , preferments , and riches , in the ear of their hearts , and often pays them with poverty and disgraces , and gives them pro thesauro carbones , stones for bread , a serpent for a fish . witches give frequent accounts of satan's lying promises , he tells them of feasts , of gold , of riches , but they find themselves deluded ; he sends them oft hungry away from those banquets , so that they have no more than when a man dreams he eats . he gives that which seems gold in appearance , but at last they find it to be slaits or shells . we find in this temptation he is liberal and large in his offers to christ , and what he requires he will have in present payment , but the reward for the service is future : 't is his business to engage men in sin , by his promise of advantage , but being once engaged , he takes not himself concerned in honour or ingenuity for performance . hence doth the scripture fitly call the pleasures of sin , lying vanities , a vain shew , a dream , thereby warning men from a forward belief of satan's promises , in that they find by experience they shall be at last but lyes and disappointments . thirdly , to make his bait more taking , he conceals all the inconveniencies that may attend these worldly delights . he offers here the kingdoms of the world to christ , as if all were made up of pleasure ; these cares , troubles , and vexations , that attend greatness and rule he mentions not ; their burthen , hazard , and disquiet he passeth over . thus in common temptations , he is careful to hide from men the miseries that follow these empty pleasures ; so that often men do not consider the mischief , till a dart strike through their liver , prov. . . and till a dear-bought experience doth inform them of their mistakes . fourthly , his power and work upon the fancies of men , is none of the least of his ways , whereby he advanceth the pleasures of sin. that he hath such a power hath been discoursed before , and that a fancy raised to a great expectation , makes things appear otherwise than what they are , is evident from common experience ; the value of most things depends rather upon fancy than the internal worth of them , and men are more engaged to a pursuit of things by the estimation which fancy hath begat in their minds , than by certain principles of knowledg . children by fancy have a value of their toys , and are so powerfully swayed by it , that things of far greater price cannot stay their designs , nor divert their course . satan knows that the best of men are sometimes childish , apt to be led about by their conceits , and apt in their conceits to apprehend things far otherwise than what they are in truth . hence is it ( as one observes ) that of thousands of men that return from jerusalem , or from mount sion , or from the river jordan , scarce can we find one , which brings back the admiration which he had conceived before he had seen them . fancy doth preoccupate the mind with an high opinion of things , and these exorbitant imaginations pass to such an excess , that men think to find a satisfaction beyond the nature of these pleasures they aim at , which hath these two inconveniencies , the one , that this effects and draws as powerfully , as if they were all as real and high as they are conceited to be ; the other , that sight and fruition takes away the estimation , and by a disappointment , doth deaden and dull the affections to what may be really found there . thus satan by one deceit makes men believe that sin hath pleasure , which indeed it hath not , and by that belief leads them on powerfully to endeavour an embracement of them , and at last urgeth them with a delusion . in opposition to this deceit of the devil , we must learn to esteem worldly delights as low as he would value them high . and to this purpose the scripture speaks of them , in undervaluing language , calling worldly pomp , an opinion , a phantasy , a fashion , or figure , an imagination rather then a reallity ; and further injoyns us not to admire these things in others , not to envy them that enjoyment of them , nor to fret at our want of them , much less to be transported with any angry passion about them , nor to concern our selves in any earnest pursuit of them . fourthly , satan in this temptation did not bravely speak of these things , nor only make an offer in discourse , but he thought it most conduceable to his design , to present them to his sight ; he knew full well , that the heart is more affected by sensible discoveries , than by rational discourses . note here , that satan in temptations of worldly pleasure , endeavours to engage the affections by the sences . that 't is satan's great business to work upon the affections , i have shewed at large . here he endeavoured to prepare the affections of christ , that so the motion ( when it came ) might not die , as a spark falling upon wet tinder , but that the affections being stirred up , might cherish the offer , and that the offer by a mutual warmth , might more enflame the affections that were heated before . to this end he works by the senses , and would have christ's eye to raise his affections of love , desire , hope , and whatever else might wing his soul to activity . there is a great connection betwixt the senses and the affection , the senses bring intelligence unavoidably , and are apt to stir up our powers to action : as the jaccall is said to hunt the prey for the lyon , so do the senses for the affections , and both for satan . it is also remarkable that satan endeavouring to make the eyes of christ traytors to his affections , and that he thinking it necessary to give him a view of what he proffered him , should not give him time to take a full survey of these kingdoms , but should huddle it up in such an hast , that all ( as luke tell us ) was done in a moment of time : was satan in haste ? or was he unwilling to part with what he so liberally proffered ? surely no , but this transient view was his subtilty , to entice him the more , and to enflame his heart with greater desires . observe then , that where satan is most liberal in his proffers , he there manageth his overtures of advantage with a seeming shyness . and this he doth , first , to heighten the worth of them in our estimation , as if they were jewels not to be gazed at , or curious peices , not fit to be exposed to common view . secondly , by this art he makes men more eager in the pursuit . our natural curiosity presseth us with great earnestness after things of difficult access , and we have also strange desires kindled in us from a prohibition , so that what we list not to chuse if we have a liberty of enjoyment ; when we are forbidden , we are troubled with impatient longings for it , and cannot be at quiet till we do enjoy it . when satan makes nice with men , offering the pleasures of the world , and yet hedging up the way with difficulties : they should make no other construction of it , but that satan doth ( so far as he is concerned ) more strongly entice them . he plays at peep with them , that he may make them more earnest to follow him , and to bid high for the possession of these delights . chap. xix . satan's ends in tempting christ to fall down and worship him . of blasphemous injections . what blasphemy is . the ways of satan in that temptation , with the advantages he takes therein , and the reason of urging blasphemies upon men. consolations to such as are concerned in such temptations . advice to such as are so afflicted . these observations , which the preparation to the temptation hath afforded us , being dispatched , the temptation it self follows , which is this , fall down and worship me . this motion from such an one as satan , to such an one as christ , who was holy and undefiled , god and man , seems to be an incredible piece of arrogancy , pride and malice : for to propound himself as the object of divine worship , was certainly a desperate assault . it includes ( . ) the highest blasphemy , ( . ) the grossest idolatry imaginable ( both these are frequently noted as the design of this temptation : ) but ( . ) the comprehension of this motion takes in the whole withdrawing of the mind from god and religion , or the care of the soul and eternal life ; in which sense satan doth frequently practise this temptation upon men by the motive of worldly pleasures . i shall consider the temptation first as blasphemous , and so it will give us this observation , that the best of god's children may be troubled with most vile and hideous blasphemous injections . blasphemy in the largest sense , is any thing spoken or done , by which the honour and fame of god may be wounded or prejudiced ; but the formality of blasphemy lies in the purpose or intendment of reproaching god. such was the blasphemy of the israelitish womans son recorded in levit. . . where blaspheming is explained by the addition of the word cursing , which in the original comes from a word that signifies to set light by one . so that hence , and from the circumstances of the story , we may safely conjecture , that this man having an egyptian to his father ( which probably might in scorn be objected to him by his contending adversary ) he more readily might be drawn out to vilify the true god : but ( be it what it will ) it was certainly more than that blasphemy which the rabbins fancy to be in the repetition of naming the word jehovah ( which in reverence they either leave out ( as when they say , the arm of the almighty ) or change it into some other , as adonai or the like : ) and accordingly we may observe , that reproaching god , and blaspheming god are joyned together , as psal . . . esa . . . in blasphemy , ( as the matter ) there must be thoughts , words or actions that may aptly express a contempt or reproach of god ; so also ( as to the form of it ) there must be an intendment of reproaching . now though this be a sin which the heart of a servant of god would most abhor , yet satan doth sometimes trouble the best with it . we have an instance in job , his design was to bring him to curse god , for so he professeth in express terms ; chap. . . & . . lay thine hand upon him , and he will curse thee to thy face . and in prosecution of this his boast , he breaks the matter plainly to him , by his wife , chap. . . curse god and die . whatever may be spoken of the word , as signifying blessing ( though some affirm the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the proper idiom of that language , ( and not by an antiphrasis or euphemismus , as some think ) signifies as properly to curse as to bless , and is determinable to its signification either way by the circumstances of the place ) or whatever men indeavour to excuse his wife , 't is plain not only by jobs answer that it was evil counsel , but also by satan's avowed design that it was directly for cursing god. besides this instance , if we consider the expression of fiery darts , eph. . we shall find that this temptation is more common to all sorts of christians than we would imagine ; 't is plain that these words allude to the poysoned arrows , which scythians and others used ; these not only wounded but poysoned , and the venom inflamed with a fiery heat the part or member pierced . by this similitude it must be granted , that not common temptations are hereby understood , but such as were more than ordinarily hurtful , vexing and dangerous : it may be persecutions are one of these darts , but all reckon temptations of spiritual terrors , and blasphemy to be undoubtedly pointed at . the ways of satan in this temptation are three . first , he endeavours to bring men to blaspheme , by secret and subtile ways of ensnaring them , and this is most what practised in consequential and covert blasphemies . when though men do not directly intend an open out-rage against god , yet satan brings them to that which might be so interpreted . this seems to have been the case of jobs sons , according to his jealousy of them , it may be my sons have sinned , and cursed god in their heart ; not that they were open blasphemers , for they were surely better educated , neither doth job express such a fear of them ; but that in their mirth their hearts might have been so loosned from the fear of god , that they might be tempted to undue thoughts of god , slighting his threatnings or goodness . to this purpose broughton translates , they have little blessed god in their hearts . the same thing we may observe in joh himself , when the devil could not prevail with him to charge god foolishly , yet he pressed him so hard by his miseries , that he hoped at last to bring him to utter the anguish of his mind in impatient and reflecting expressions , and so far prevailed , that he bitterly curseth the day wherein he was born , and wisheth that he had given up the ghost when he came out of the belly : which though it came far short of what satan had boasted of in his atchievement against him , yet it had such an unwarrantable tendency that way , that when his friend eliphaz took notice of his expressions , as savouring of too much distrust , he is forced to make apology for himself , and to excuse it by the desperateness of his condition ; job . . do you imagine to reprove words , and the speeches of one that is desperate . in such cases the devil provokes men beyond their intentions to speak in their haste so inconsiderately , that they know not , or mind not the just consequence of their speeches . it was a degree of blasphemy in david , to say ( though in his haste ) that all men were lyers ; it was an unbelieving reflection on the promise given him by samuel . in mal. . . the people did not believe that they had spoken so much against god , when yet their words had been stout against him . secondly , satan endeavours this by violent injections of blasphemous thoughts that are directly such . in this i shall note to you , first , that the vilest thoughts of god , of his ways and providences , of scripture , and of christ , are frequently suggested ; things of greatest out-rage against heaven , and contempt of the almighty , as bernard expresseth it , terribilia de fide , horribilia de divinitate ; as that there is no god , or that he is not just , or not faithful to his promises ; or that christ was but an impostor : he sticks at nothing in this kind , though never so contrary to the hope and perswasion of those whom he thus molests . secondly , these are frequently reiterated upon them , and their minds so troubled by them , that they cannot free themselves from such thoughts , but he follows on , and clamours in their ears ( as gerson observes ) nega deum , meledic deo , deny god , curse god. thirdly , and this with so great a force and impetuosity , that they are compelled to form these thoughts in their minds , and to speak contrary to what they would ; as if their thoughts and tongues were not under their own government , the devil not satisfying himself to bear in these thoughts upon them , but he endeavours as it were , to make them say after him , and to cast his suggestions into their own mould , that so they might seem properly to be their own : and this they are forced to whether they will or no , even then when their minds are filled with horrour , their heart with grief , and their body with trembling . i have discoursed with some who have bitterly complained that their tongues and their thoughts seemed not to be their own , but that satan ruled them at his pleasure ; and that when in opposition to the temptation they would have formed their tongues to speak , blessing of god , they have spoken cursing instead of blessing ; and that when a blasphemous thought had been cast into their mind , they could not be at rest till they had thought it again . fourthly , these troublesome temptations are oft of long continuance . joannes climacus tells us of a monk that was troubled with blasphemous thoughts for twenty years together , and could not quit himself of them , though he had macerated his body with watchings and fastings . some have them going away , and returning again by fits , according as the prevalency and ferment of their melancholy gives satan the advantage of dealing thus with them . for if we enquire why it is thus , especially with the children of god , we must partly resolve it into the unsearchable wisdom of god , who for holy ends of teaching and disciplining his servants , permits satan thus to molest them ; and partly into those particular advantages which satan hath against them according to the variety of their conditions , which usually are these . first , he takes advantage of such bodily distempers as do deprive men of the use of their reason , as feavers , frenzies , madness , in these he oft forms the tongues of men to horrid blasphemous speeches . secondly , a pressure of outward afflictions gives him his desired opportunity , and this he knows to be generally so successful , that he promised himself by this means a victory over job . ordinarily straits and miseries do produce blaspheming . esa . . . the prophet notes , that when the people should be hardly bestead and hungry , they should fret themselves , and curse their king and their god , and look upward , as avouching what they had done . thirdly , worldly plenty , fulness , and pleasure lay often foundations of this temptation : when their cups are full , and their hearts high , satan can easily make them set their mouth against heaven . a proud heart will readily say , our tongue is our own , or who is the lord ? this was the engine which the devil managed ( if it were as job suspected ) against the sons and daughters of job to make them curse god in their hearts ; and by this did he seek to prevail upon christ in this blasphemous temptation . fourthly , a melancholy distemper doth usually invite satan to give blasphemous suggestions ; the disturbed and plyable fancies of such are the advantages which he improves against them . fifthly , inward terrors and distresse of conscience are also an occasion to satan to move them ( as by a desperate humor ) to utter hard things of god , and against themselves . but there is yet a third way by which satan tempts men to blaspheming , by sudden glances of blasphemous imaginations , which like lightnings do astonish the heart and then suddenly vanish , these are very common , and the best of men observe them frequently . satan seems as it were rather to frolick and sport himself in these suggestions , than to intend a serious temptation ; their danger is not so much , yet are they not to be despised , lest these often visits ( carelesly entertained , and not dismissed with just abhorrency ) do secretly envenom the soul , and prepare it for stronger assaults . i shall next enquire into the reasons of this trouble which satan gives the children of god. first , these temptations are very affrighting though they prevail not , yet they are full of perplexing annoyance . corrupt nature startles at them , and receives them not without dread and horrour , 't is sadly troublesome to hear others blaspheme god. the reproaches of those that reproached thee ( saith david ) fell upon me : it was as a sword in his bones , to hear the blasphemous scoffs of the wicked , when they said to him , where is thy god ? and if it were confusion and shame to him to hear the enemy reproach and blaspheme , ( as he professeth it was , psal . . , . ) how sadly afflicting would it be for any child of god to observe such things in his own imaginations ? if there were no more in its than this , it is enough to put satan upon that design , because 't is a troublesome kind of * martyrdom . secondly , this is also a spiteful revenge against god , all he can do is to blaspheme and rage ; and 't is a kind of delight , to put this force upon those that carry his own image : he would do all he can to make his own children to vilify and reproach their heavenly father , and to render cursing for blessing . thirdly , this temptation , though it have not the consent or complyance of god's children , yet it opens a way to many other sins , as murmuring , distrust , despair , weariness of god's ways and services . when we find satan thus to run upon us , it is apt to breed strange thoughts of god , that thus permits satan to take us by the throat , or to make us judge of our selves as rejected of god , and given up to satan's power ; and if it do this , his labour is not in vain : we are ( as † one observe ) more to fear his subtilty in bringing us by this into other snares , than the violence of the adversary in this suggestion . fourthly , this is a stratagem , for laying the foundation of direful accusations , the devil in this , doth as the russians are ‖ reported to do : they when they have a spite against any of their neighbours , hide secretly some of their goods in their houses , and then accuse them of theft . when blasphemous thoughts are injected , and men refuse to consent , then satan raiseth an accusation against them ( as josephs mistress did ) as if they were guilty of all that blasphemy that he tempted them unto ; and 't is a difficult task to perswade them , that these things should be in their minds , and that they should not be the proper issues of their own heart . and very often doth he from hence accuse them of sinning against the holy ghost , because of the hideous blasphemies which he had first suggested to them . first , this will give us considerations of consolation , and that ( . ) in regard of others : we observe often our sick friends speak , what we would not willingly hear , and it cannot chuse but be sadly afflictive , to hear their curses and blasphemous speeches : but when we consider the advantage that satan takes of their distemper , ( if their lives heretofore have been pious and religous ) we comfort our selves in this , that it is more his malice , than their own inclinations ; neither should we suffer our hope or charity to be distressed on their behalf . ( . ) it is the like ground of consolation for our selves or others that are violently afflicted with blasphemous thoughts . for , first , if we call to mind that our lord and master suffered such things , we that are of his houshold need not think we receive a strange or unusual measure , in that we are molested as he was . secondly , if we consider that christ was tempted without sin on his part , then may we fetch this conclusion from it , that it is possible that such thoughts should be cast upon us , and yet that we may not be chargeable with them as our iniquities . thirdly , we may hence see , that such temptations are more frightful than hurtful ; these ( as one observes ) seldom take , they carry with them so much horror ( to those that believe and love the true god ) that it keeps them from a participation with satan in the sin it self , nay it fills them with fear and striving against it ; they rather , as bugbears , scare and disquiet them , than produce the real effects of compliance with them . secondly , the consideration of this kind of temptation may fill the hearts and mouths of those of us , as have not hitherto been troubled with it , with praise for so merciful a preservation . if we have not been under this kind of exercise , it is not from any good will that satan hath to us , but because our god withholds a commission from him . a poor weak christian wonders that satan hath not made him a mark for this arrow , that he hath not broken him with this tempest . to answer that wonder , he may know that the same tenderness in god , that will not put new wine into old crazy bottles , nor a new stiff piece of cloth in to an old tender garment , nor that will oppress the weak and infirm with strong exercise or burthens , that same tenderness of a compassionate father , doth keep off such tryals , because he will not suffer them to be tempted above what they are able . thirdly , this temptation calls for advice to those that are under it , to whom i shall direct a few things : first , when any are troubled with blasphemous thoughts , let it be considered in what state and temper their body is : if it be distempered with melancholy ( as is most usual ) then the prescription of an able physitian is necessary in the first place , without which he that would spiritually advise or counsel , shall but beat the air , and his words be so far from the fastness of nails , that they shall be as wind. i have known many under great complaints and fears by reason hereof , that have been cured by physick alone : for when ( in this case ) the fewel is withdrawn , the fire goes out ; correct the melancholy temper that gives the devil this advantage , and the trouble will cease . secondly , it is of great consequence to understand the nature of these temptations : if the tempted could see these to be their sufferings , rather than their sins , they would with greater ease bear it as an affliction . and to those that complain , abhor , resist and pray against them they are not sins , no more than when an harlot layeth her child at an honest womans door , that child is to be reckoned as the fruit of her wickedness . a gyant may dash the son against his father , but so far will the father be from imputing it as rebellious insolence in his child , that he will pitty him the more , as suffering by a double injury ; for 't is not only against his natural affection and reverence to his parent , but 't is a bodily hurt beside : thus will god much more pitty his children under these sufferings . thirdly , we must not suffer such thoughts to lodge in us , but before they settle ( if possible ) we must repel them : as abraham drove away the fowls that came down upon his sacrifice . i know the tempted will say , this advice is not practicable , they find these thoughts swarm about them as bees , and when one is driven back , another straight comes in its place . but to them i answer , that blasphemous thoughts are repelled two ways : ( . ) by stout and resolute resistance . this though it do not extinguish them , nor free us of the trouble , yet it keeps them from setling upon us , and us from the guilt of them . ( . ) by diversion , which the work of a lawful imployment , or good society , and other discourses may do ; this may give some ease from the molestation , and the other preserves us innocent . fourthly , in temptations to blasphemy , confident refusals do better then disputings ; here we are to resist with courage , and a holy contempt of satan : if we be too timerous and fearful , he insults suits the more upon us : as dogs when they are observed , follow the passenger with greater eagerness and noise . abhorrencies and positive discharges ( like that of christ in the same case , get thee hence satan ) do more for us , than to debate the matter with him . chap. xx. the nature of idolatry . satan's design to corrupt the worship of god. the evidences thereof , with the reasons of such endeavours . his general design of withdrawing the hearts of men from god to his service . the proof that this is his design , upon whom he prevails . that professions and confidences are no evidences to the contrary . his deceit of propounding sin as a small matter . the evidences of that method , and the reason thereof . thus have i considered the temptation as blasphemous . i proceed next to consider it as idolatrous , the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if thou wilt fall down and worship , do give us the true notion of idolatry . the word which we call worship comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies to kiss , or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a dog , both being to the same purpose , and signifying any action of reverence by which we signify the respect of our minds : to kiss the hand , or to fawn as a dog , are gestures which express the honour we would give , and being applyed to divine worship before , or with respect unto an undue object , is idolatry ; and as such , doth christ reject it in his answer , thou shalt worship the lord thy god , and him only shalt thou serve . we worship god , when in ways and actions commanded or prescribed , we testify our belief and resentment of his incommunicable attributes . it is idolatry , when either we use the same actions of prescribed worship to that which is not god , or when we testify our respects to the true god in an undue way of our own devising . here might i take occasion to shew the vanity of the popish subterfuges , their distinction of latria and dulia is ( as dr. moore observes ) hereby overthrown : satan doth not here set himself up as the omnipotent god , for he acknowledgeth one superiour to himself , in that he confesseth that the power he had of the kingdoms of the world was given to him , luke . . and therefore not the latria , but the dulia is required of him ; and yet this christ denies him as being idolatry , in that no religious worship ( for that must needs be the sense of his answer ) is due to any but god alone . their other distinction of worshipping an idol , ( saint , angel , cross , &c. ) and before such a creature , is also hereby crushed ( as is commonly observed ; ) for what the evangelist matthew expresseth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , luke calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , before me : so that the scripture makes no difference betwixt these two , shewing it to be idolatry to use religious worship to that which is not god , or before it , but these things i shall not prosecute , keeping therefore to my design i shall observe . that it is one of satan's great designs to corrupt the worship of god. that this is so , will appear , first , if we consider what varieties of worship hath been in the world. god gave a fixed and stable law , and yet this so little prevailed , that men were upon new inventions presently . i shall not need to reckon up the ( almost numberless ) varieties of this kind among the heathen . the instance is plain enough , in those that professed the name of the true god , they were still changing for new fashions in religon , borrowing patterns from their neighbours , so that if there were but a new altar at damascus , or a new idol in any strange city , they must presently have the like , till ( as the prophet tells them ) according to their cities so were their gods. he that will call to mind , that the husbandman did first sow good seed in his field , and that there is such varieity of tares and false worship , notwithstanding the plain and positive command of god , fixing and determining his worship , must needs conclude that an enemy , satan hath done it . secondly , if we call to mind , how in all ages there hath been a constancy in this inconstant variety , we hear of it among the heathens . we read enough of it among the jews , and when they were out of the humour of more shameful idolatries , they yet corrupted the worship of god by their traditions ; and of these they were so fond , that they caused the law of god it self to give place to them , and made it void by them . the times of the gospel were not free ; though christ came to seek such worshippers , as should worship him in spirit and in truth , yet before the apostles deaths , while yet they were perswading to the contrary , there arose up some that corrupted the worship , by leading the people back again to the jewish ceremonies , and others laboured to bring in worshipping of angels , and at last to eat things offered to idols with greater defilements . since the apostles days the same design hath been carried on in the churches . rome hath patched together a great deal of jewish and heathenish ceremonies ; and when the man of sin shall be revealed , yet an higher flood of such abominations is to be expected . who hath wrought all this but satan ? this is still the same design , and though the work be not in all parts like it self , yet the whole of it evidenceth the working of the same spirit in all . thirdly , let us observe how early this began . we cannot say , but that in the days of adam , ( who doubtless had received particular commands from god , in which he would not fail to instruct his children ; ) they were seeking to themselves many inventions . gen. . . at the birth of enos ( as some conjecture ) there were such defilements brought into use in worship , that seth had respect to it when he called his son enos sorrowful , as lamenting that prophanation which was then begun in calling upon the name of the lord , for so do many interpret that passage , which in our english we read thus , then began men to call upon the name of the lord , the word in the original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifieth both to prophane , and to begin , and may be as properly translated , then prophaned they in calling upon the name of the lord. and there are several reasons that move learned men to fix upon this translation : as ( . ) that it is not probable that men began then to call upon god , or publickly to do so ( as some would interpret ) and not before , as the present english would imply . ( . ) that age was noted as corrupt , and therefore it is noted ( as a rarity ) that enoch walked with god. ( . ) the rabbins generally translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to prophane ; but if we should grant the present english , then began men to call upon the name of the lord , it would imply that the worship practised by adam and abel had been corrupted , and now it was restored again and reformed , which will make the corruption of worship to be yet more early . and after that we read of corruption crept into the family of seth ( as well as now in the family of cain ) so that the worship of god stood not long in its honour , though adam and seth were alive to instruct them ; which shews that it was a rebellious departure from the way , fomented and brought on by the malignant spirit satan . fourthly , but to make all sure , the scripture lays all these kinds of corruption of worship at satan's door . the defilements of worship taught in thyatira by jezebel , are called the depths of satan ; the corruptions introduced by antichrist , are from the workings of satan . what was promoted by false apostles to that purpose they had it from their great teacher satan , who transforms himself for such ends into an angel of light : so that nothing can be more plain than that this is an old and constant design of satan . the particular ways by which satan effects this design i shall not now touch , but shall in lieu of that give you the reasons of his endeavours this way . first , he knows that this is a sin of an high provocation . worship is the proper tribute that is due to god , and 't is peculiarly his prerogative to prescribe the way and manner of it ; neither of these honours will he give to any other , but will express his jealousy when any invasion is made upon these his sole prerogatives . now his worship cannot be corrupted , but one of these at least will in some degree or other be touched . if we set up another object of worship , we deny him to be god : if we worship him in a way of our own invention , we deny his wisdom , and set up our selves above him , as if we could order his worship better than he hath done in his word . secondly , if the worship be corrupted , all the exercise of the affections of the heart , and all the service it self is lost , and become unacceptable ; he knows that such worshippers shall meet with this answer , who hath required this at your hands ? thirdly , corruption in worship , satan by long experience knows to have been the ground of those hatreds , quarrels , persecutions and troubles under which the church hath groaned in all ages , every difference imposing their way and perswasion upon all dissenters , to the disturbance of peace , breach and decay of love , hinderance of the growth of piety , to the biting and devouring of one another . fourthly , besides god is provoked by this to leave his sanctuary , to remove his glory and his candlestick ; to make his vineyard a desolation , and his churches as shilob . fifthly , satan is the more industrious in this , because his ways are capable of many advantages to further his design , and many specious pretences to cover it . in col. . . he made use of philosophy to corrupt religion , and by unsound principles of some heathens famous for that learning , introduced worshipping of angels ; what that could not effect he laboured to perform by the traditions of men , and where that came short , the rudiments of the world ( the mosaical ceremonies were so called here , and in the epistle to the hebrews ) were his engine by which he battered the plain worship of the new testament . and as to pretences the apostle doth there , and elsewhere note , that deceny and order , humility , wisdom , and self-denyal , are things very taking , and yet usually pretended for such bold innovations as may corrupt the pure streams of the sanctuary . hence may i leave with you a few memorials . first , this may make us jealous of any alterations in the way of god's worship . we have reason under the most plausible pretexts to suspect the hand of satan , because 't is one of his main businesses to corrupt the worship . secondly , this may justify those that out of a conscientious fear of complying with satans design , dare not admit of a pin in the tabornacle beside what god hath prescribed , nor leave behind a shoe latchet of what he hath enjoyned . thirdly , this will tell us that that worship is best and safest that hath least of mixture of humane invention . we cannot offend in keeping close to the rule , though the worship thereby become more plain , and not so gorgeous in outward appearance . we may soon overdo it by the least addition , and cannot be so certain of god's acceptation , as we are of pleasing the senses of men by such introducements . this motion of satan , fall down and worship me , is now in the last place to be considered as a particular instance of satans general design , of drawing the hearts of men from god , his service and ways , to the pleasures of sin : as if he should say to him , follow my advice , give up thy self to my service , and thou shalt be gratified with all the delights that the world can give thee : to this doth the bait here offered most fitly agree . hence observe , that it is satans general design to withdraw the hearts of men from god , that they may be enslaved to him in the service of sin. that the devil doth level all his endeavours to this , cannot be doubted : for ( . ) he hath a kingdom in this world , from which he is denominated the prince of this world. and this is not only a rule of exteriour force , such as conquerous have over their captivated slaves , who are compelled to subject their bodies , while yet their minds are full of hatred against him , who hath thus forced them to subjection ; but it is a rule over the hearts and affections of men , working in the children of disobedience a love and liking of these ways , and begetting in them the image of satan ; so that what work he imposeth they are pleased withal , and love to have it so : therefore he is not only called their prince , but their god , and their father ; ye are of your father the devil , in that with a kind of inward devotion they will and endeavour to perform the lusts which he propounds to them . secondly , this kingdom is contrary to god's spiritual kingdom ; that being of darkness , this of light : and it is managed by satan with an envious competition and corrivalship to that of god ; so that as god invites men to the happiness of his kingdom , and sends his spirit in his word and ordinances to perswade them , satan doth the like , he sends out his spirit which the apostle calls the spirit of the world , cor. . . and imploys all his agents to engage men for him ; he requires the heart as god doth , he promiseth his rewards of pleasure , honour , riches , if they will fall down and worship him . now 't is so natural to prosecute an interest thus espoused in a way of opposition , especially to any other that set up for themselves in a contradictory competitorship , that the very natural laws of satans kingdom will engage him to stand up for it , and to enlarge it all he can . those upon whom he prevails are of two sorts . first , some are visibly in his service : these answer the character which was given of ahab , kings . . who sold himself to work wickedness in the sight of the lord. the first expression shews , that such are wholly in satans power and disposal , as things sold are in the possession and power of the buyer , they are at satans will ; if he say to them , go , they go : and if he say , come , they come : their bodies and spirits are satan's , they are not their own : and they are his for the ends of sin , for that imployment only , so that they are wholly corrupt and abominable . the latter expression that he did so in the sight of the lord , manifests their shameless impudency in sin , that they declare their sin as sodom , and hide it not , that they do not blush , but openly wear the devils livery , and avouch his service : as the works of the flesh are manifest , so these in their practice of such works , are manifestly satans subjects . these kind of men are frequently in the old testament stiled sons of belial , a name very significant , shewing either their devoting of themselves to the devils service , in that they reject the yoke of god's law , in that they break his bonds , and cast his cords from them , or their pride that they will have none above them , not considering that there is a god , or that the most high rules , or their aversness to what is good , being wholly unprofitable , and to every good work reprobate . secondly , some are secretly his servants , they come to the devil ( as nicodemus did to christ ) by night ; they will not openly profess him , but yet their hearts are wholly his : such are called by the name of hypocrites . the pharisees and scribes seemed to declare for god , called themselves abrahams seed , fasted , gave alms , made long prayers ; and yet were a generation of vipers , and of their father the devil . the secresy of this underhand engagement to hell is such , that many who are in a league with the devil , and at an agreement with death , do neither know nor believe it concerning themselves . for , first , this private covenant may be , where there are the greatest seeming desilements of satan , and high professions of service to god. the pharisees ( as have been said ) were the devils servants , under all the fair shew they made of religion , and zeal for the law , and yet when christ plainly told them that they were not abrahams seed , but the devils seed , they with high indignation and scorn throw back the accusation to christ , thou art a samaritan , and hast a devil , we are abraham's children ; so little believed they the truth when it was told them . secondly , this may consist with some designement and intention to give god glory . the jews though they submitted not to the righteousness of god , yet ( by the testimony of paul ) they had a zeal to god. the very heathens that sacrifice to devils ; had not formal intentions so to do , as appears by their inscription on the altar at athens , acts . . to the unknown god. the true god , though unknown , they propounded as the object of their worship , yet falling into those ways of devotion which the devil had prescribed , these intentions could not hinder but that they became his servants . thirdly , men may be servants to satan under great assurances and confidences of their interest in god ; many go to hell that have lived with lord , lord in their mouths ; those mentioned in esa . . . that had no interest in truth and righteousness when they solemnly sware by the name of the lord , yet they called themselves of the holy city , and stayed themselves upon the god of israel . if it seem strange to any that these professions , intentions , and confidences are not enough to secure men from this charge , but that they may be secretly slaves to hell. i answer , first , that those do not necessarily conclude that the heart of such men is right with god. formality , natural conscience , and the power of education may do much of this : for though we grant that such are not conscious to themselves of any real design of serving satan , yet they may either so far miss it in the way of their service , offering that as well pleasing to god , which indeed he hates ( and that through wilful and affected ignorance ; ) as those of whom christ speaks , joh. . . that should think the killing of god's children a peice of acceptable service ; or they may be so mistaken as to the sincerity of their hearts , that they may think they have a design to please god in doing of what he requires in order thereunto , when indeed it may not be singly for god , but for themselves that they work , in a self-gratification of their natural zeal for their way ; or their esteem , credit , and advantage may privately influence them , rather than a spirit of life and power . secondly , the work which they do , and the ends they serve , will be evidence against professions and intentions . 't is a sure rule , that the work shews to whom men are related as servants , and it is laid down as a certain standard to measure the hearts of men by , when pretences and perswasions seem to carry all before them . rom. . . his servants ye are to whom you obey . joh. . , . he that committeth sin is of the devil : in this the children of god are manifest , and the children of the devil ; that is , when it becomes a question to whom a man belongs , whose child and servant he is , it must be determined by the works he doth : if he engage in the ways of sin , he is of the devil , let him profess what he will to the contrary . this same ballance christ useth to try the truth of the jews pretences to god , joh. . . whosoever committeth sin , is the servant of sin ; they boasted high , but he shews them that seeing their designs and works were hatred , envy , murther , &c. which are apparently from satan , it was evident they had learned these of him ; and he concludes by this proof , ver . . that they were of their father the devil . thus may we say of those that pretend they honour god , they defie the devil , they intend well , if yet they give themselves up to the pleasing of the flesh , if worldly minded , if they live in pride , strife , envy , maliciousness , &c. which are works of the devil , it is not all their pretences that will intitle them to god ; but they are ( for all this ) the devils servants , as doing his works . this may put men upon enquiries , who are ye for ? whose servants are ye ? there are but two that can lay claim to you , and these two divide the whole world betwixt them , there is no state of neutrality , you are either god's servants , or the devils , ye cannot serve them both ; now if the lord be god , serve him . satan's service is base , dishonourable , slavish ; the service of god , freedom , honour , life and peace : there is indeed no comparison betwixt them . happy then is that man that can say the lord is his lot and portion , that can come into god's presence , and there in his integrity , avouch the lord for his god ; that can stand upon it , my soul hath said unto the lord , thou art my god , and i have none besides thee ; other lords have had dominion over us , but we will make mention of thy name only . this temptation though it were in it self horrid , and as a brood of vipers knotted together , which at once could send out several stings , and make many wounds ( as hath been noted ; ) yet in the way of propounding , satan seems to insinuate the largeness of his proffer , and the smalness and inconsiderableness of the service required : as if he should say , see how free i am in my kindness , i will not stick to give thee the kingdoms of the world , and the glory of them , and all this for so small a matter , as bowing before me , or doing me a little reverence . this gives us to observe , that when satan doth design no less than to enslave men to his service , yet he will propound sin as a small thing , or but one act of sin , as a thing not valuable , to engage them to him . not but that he desires to run men to excess in wickedness , and delights to see them with both hands earnestly work iniquity with greediness ; yet where he sees the consciences of men squemish , and that they cannot bear temptations to open and common prophaneness without danger of revolt from him , there he seems modest , and requires but some small thing at least at first , till the ways of sin become more familiar to them , and then when they can better bear it , he doubles the tale of bricks , and with greater confidence can urge them to things of greater shame and enormity . that this is his way , appears , first , from the common argument which he useth at first to those whom he would draw off from a more careful conversation which is this : do such a thing , it 's but for once , and but little , others do the like and demur not ; or the best do as great matters as this comes to ; 't is but a small thing , considering the strait or the advantage that may accrew . this is his usual note to candidate iniquity , as experience of all doth testify . secondly , that this is so , is also evident from a consideration of the several ways and courses of sinners . some are tempted and overcome by one kind of sin , and not at all urged to others . some go to hell in a way of covetousness : others are pretty unblameable in most of their carriages , but are overcome by a proud humour : others are given to drink , and yet will not steal nor deal falsely : others take a more cleanly way to hell , rely upon their own righteousness , or are engaged in error , and their life otherwise smooth and fair . the jews in christ's time were only engaged against christ , and for their traditions , but not molested with temptations to open idolatry as formerly . those who are ignorant , are not troubled with temptations to despair , or inward terrours . the reasons of his dealing thus are these ; first , he sees that one sin heartily prosecuted , is enough to signify homage to him , and to give him possession . as we take possession of land by a turf , or a twig : so by one sin admitted with full purpose of mind , satan is let into the heart . as a penny will be sufficient earnest for a bargain of a thousand pound : so may one sin be a pledg or earnest for the whole soul in a league with hell. secondly , he knows that one sin persisted in may be enough to destroy the soul ; as one wound may kill , one leak may sink a ship. thirdly , he knows that one sin breaks the covenant of god , and turns the heart from him , if men give up themselves to it . fourthly , one sin wilfully pursued , makes a man guilty of the breach of the whole law , it destroys love and respect to god , undervalues his authority , contemns his threatnings and promises . fifthly , one sin is enough to make way for more , where satan would have more , yet at first he is pleased with it as a hopeful beginning ; it makes room enough for the serpents head , and then he will afterward easily wind in his whole body . this may warn us not to be imboldned to any sin by the plea of diminution ; not to venture because it may seem little , or be but for once . a true christian should be a perfect vniversalist , he should be universally against all sin , and universally for all duty . chap. xxi . of worldly pleasure . proofs that this is satan's great engine . what there is in worldly delights , that make them so . counsels and cautions against that snare . i come now to the argument which satan used for all this , all these things will i give thee ; he casts a golden apple before him , and seeks to entangle him by worldly greatness and delight . i shall not examine how true or false satan spake , when he called all these things his , and that he could give them to whom he would , 't is enough for our purpose to take notice of his pretence , so far as might make his offer probable , and then observe , that the great engine which satan useth to draw away the heart from god to his service , is worldly pleasures and delights . i shall first shew , that this is satans great engine , and then explain what is in it , that fits it so much for his purpose . the first of these is evidenced by these particulars . first , the scripture doth particularly note to us , a deceit or guile to be in worldly pleasures . christ , in matth. . . speaks of the deceitfulness of riches ; and that deceit is expressed by such a word as signifies a drawing out of the way , a misleading ; so that he means not the uncertainty of these delights ( in which sence 't is said , that riches take themselves wings and fly away , ) which often disappoint and deceive the expectations of those that do most hug them . nor can this be understood of riches in an active sense , as we attribute deceit to men , who as rational agents can contrive and devise snares ; but it only means that these are so objectivè , as things that are abused by satan , to delude and betray the sons of men. and these are so frequently made use of by him for such purposes , and with such advantages of power and provocation , that christ elsewhere ( matth. . . ) speaks of it as a thing almost impossible , to have riches and not to be ensnared by them : a rich man shall hardly enter into the kingdom of heaven , which mark and luke express by an affectionate amazement , o how hardly can a rich man be saved ! secondly , these are satans great net , which incloseth multitudes ; a general bait , by which most are hooked into the service of sin. most temptations come from this ocean , as springs from the sea ; the lust of the flesh , the lust of the eys , the pride of life , have their original from the world , joh. . . christ speaks of this mammon of unrighteousness , as the only thing that stands up in competition for the hearts of men against god , matth. . . and the apostle tim. . . reckoning up the various ways of particular lusts , as covetousness , boasting , pride , blaspheming , &c. concludes them all under this , that they are lovers of pleasures more than lovers of god ; shewing us thereby , that though the lusts of men might run out diverse ways , and be exercised upon diverse particular objects , yet they all borrow their original from worldly pleasures , and their design is nothing but that in the general . hence is it that some make the world the great traytor to god ; for though they reckon up three great enemies to god and man , the world , the flesh , and the devil , yet these three agree in one , the pleasing of the flesh is the great end and desire of natural men , the world is the store-house , from which men draw out several pleasures according to the several ways they take in gratifying their lusts and humours , and the devil is only officious to help all this forward , by inticing and perswading them to make these provisions for the flesh . and who can think other , but that this must be satans great engine , when ( as hath been said ) first , the world , and the pleasures of it , is the sum of all iniquity , containing in it virtually or actually the transgression of the whole law , the root it is of all evil , tim. . . all prophaneness against god , all neglect of duty , all outrage , wrong , or injustice to man , may ( and usually doth ) spring from hence , insomuch that some have particularly traced it through every command of the decalogue , and found it guilty ( either as principal or accessary ) of every iniquity . ( . ) our thoughts may be the more confirmed in this , when we see all men intangled by it : for albeit that some temptations seem directly to carry men from a love or care of the world , as despair , terrours of mind , voluntary humility , neglecting of the body , and others of the same kind ; yet if the matter be considered , the truth in hand cannot be prejudiced by such an objection . for ( . ) those who seem in distress of conscience most to loath the world , were yet first entangled by it , and the consideration of that guilt ( whether at present justly , or unjustly charged upon them ) is the usual occasion of these troubles . and ( . ) those who seem to undervalue money , riches , plenty , &c. are ( it may be ) no less slaves to other worldly lusts ; for pleasures of the world comprehend whatsoever may arise from any thing that is in the world , to the delight of life . honour , pride , ambition , prodigality , are wordly lusts , as well as covetousness , and desire of power or rule . and those that seem to deny themselves of faring deliciously , or wearing soft rayment , may be as much distressed with an inward desire of applause and honour , as those that would gratify their senses are by sensual lusts . thirdly , how much the world stands satan in stead , may be observed from the force of that temptation , upon those that have very much engaged in their profession of the ways of god ; it hath often fetch'd off those that seemed to have given up themselves to god. demas was once commended by paul as his fellow-labourer , philem. v. . yet at last it so prevailed upon him , that he complained , tim. . . that demas had forsaken him , and turned his back upon his profession , and so far ( if dorotheus do him right ) that he became an idol-priest in thessalonica , the cause of which horrid apostacy was his love to the present world. balaam seemed resolute not to act any thing against israel , yet the ways of unrighteousness so far blinded him that he taught balak to cast a stumbling block before the children of israel . the highest of nominal professors noted by the thorny ground , in matth. . . who seemed to differ from the good ground , only in this , that their fruit was green and not ripe ( as luke expresseth it ) they brought not fruit to perfection : they were choaked in these fair beginnings and offers for holiness , by the cares and pleasures of the world. all ages abound with instances of this kind . aeneas sylvius preached against the pope , set up the council above him , commended the germans for opposing him : but preferment made him alter his note , and at last he became pope himself . bonner the persecutor seemed at first a good man , a favourer of luther's doctrine , but advancement changed him to a bloody woolf , a cruel tygar . spalato forsook popery , but ( missing those dignities which he aimed at in england ) was upon hopes of greater preferment , induced to lick up his vomit , and to own popery again . how many examples have we of those who the higher they grew in the world , became more careless of religion ; as sixtus quintus , who went as fast back in religion , as he went forward in promotion : so that he that at first entring into orders , had a good hope of his salvation , by that time he came to be pope , he became so wicked that he despaired of happiness . fourthly , this temptation is one of satan's last refuges , and often prevails where persecution cannot . the thorny-ground-hearers were above those of the stony-ground in this , that they stood out the storm , and bore the scorching heat of persecution , but then the world choaked them . sad experience tells us , that churches that did thrive and grow as the palm-tree under their pressures , were spoiled by ease and plenty , which so cherished the seeds of pride , vanity , and contention , that they grew up a-main , and did more to their desolation , than the cruelty of all their feircest enemies . julian who by the greatest art and policy , studied to overthrow the christians name , so observed this , that he made it his rule , rather to corrupt men by honours , then to compel them by torments : we have also found that though the romans synagogue joyn force to subtilty in the advancement of their dagon , yet they have still looked upon this temptation of the world as most likely to gain the hearts of their rational opposers : cruelty could over-aw the sensless multitude , and could take out of the way those of whose opposition they were affraid , but it seldom with success , wrought upon persons ( guided by light and conscience ) to a compliance , that would hold long : for though at first some good men were over-awed to make subscription and to recant , as it did with bilney , bainham , cranmer , and several others ; yet upon the working of conscience ( after the stound and dazle of the temptation was over ) they recoiled so resolutely upon them , that they lost more than they gained that way : but those that were willing to nibble at preferments , became theirs wholly . thus they set upon luther , galeacous carracciolus , dr. taylor , and a great many more though to no purpose , for they were ready to bid their money perish with them , and to bid defiance to their favour as well as to their frowns . notwithstanding they have made many real conquests by this weapon , and accordingly this is reckoned among the temptations of greatest force , heb. . . they were stoned , they were sawn asunder , they were tempted , that is , by the pleasures and preferments of the world : it seems the holy ghost would point at this ( how fair and plausible soever it be ) as one of the devil 's most powerful engines . next i promised to discover what it is in the world which makes it so fit for satan's designs . first , the world brings or affords fit matter to be made the fewel of lust . for this reason the apostle in the place aforecited forbids us so earnestly to love the world , or the things of the world , because there is nothing in it which is not improveable , as an occasion , or provocation to lust , whatsoever is in the world is lust of flesh or eyes or heart ; and there is no lust but it may be furnished with a proper object from hence , the appetite , senses , or affections fetch all their delights from hence . secondly , besides the common materials of sin that are digged out of this mine , the world hath something of an aptitude in it to tempt . not that it hath properly and formally , insidiationis animum , an active subtilty to lay snares for men , but yet it is not so purely passive , as to make it altogether innocent . there is something of a curse upon it , ever since by the fall of man , it was loosned from its proper primitive ends ; and as the devil spake by the serpent , so doth he urge , speak , tempt , and insinuate by the world , so that it is still an occasion of danger to us , and hath a special advantage over our affections upon several accounts . as ( . ) in that it is in its self lawful to be used . ( . ) in that it is suitable to our desires and tempers . ( . ) in some respects it might be necessary and advantageous for the comfort of life , for the support of families , and to enable us to be helpful to others . ( . ) it is near to us , under our eye , we have familiar converse with it , it is still with us . ( . ) we have a natural propensity to be in love with it ; the flesh would fain be pleased , and nothing is more answerable to it than the pleasures of the world. we need not wonder then , when we see it so highly captivating the affections of men , and leading them bound in chains and fetters : some make it their god , gain is all their godliness and religion ; they seek their portion in this life ; this is their treasure , and here is their heart , and it would be no less wonder if satan should be guilty of so much oversight , as to neglect the use of an instrument which is every way so fitted for his purpose . thirdly , besides this fair prospect which it gives to sin , it hath an enmity to god and his ways , which is no less advantagious to the devil : this is positively affirmed jam. . . the friendship of this world , is enmity with god ; not only is this true in a lower sense , as a hinderance , being backward and averse to it , but it is a direct opposition and contrariety to god and his service ; it s drawing back and hindring , is charge enough against it : for it ( . ) withdraws those thoughts , affections , time , care , and endeavours , which should be laid out upon better things , so that holiness must needs be obstructed , dwindle and decay by it . ( . ) it hinders the influence of heaven , it shuts out the light causally , quencheth and resisteth the spirit , and meritoriously also it provokes god to withdraw , to remove his glory , and to give over his striving with them : but the contrariety that it hath to all the parts of holiness is yet more , christ notes it matth. . . these two masters , god and the world , are contrary in their deisigns , in their commands , in their natures , so that it is impossible for any man to serve them both : they both require the heart , and they both require it to contrary and incompitable services and ends : these then are such masters , as would be domini in solidum , masters of the whole . now there cannot be two masters of one thing in that sense , neither ( if there were ) could the hearts of men serve these different commands , but their work would necessarily engage their affections to one only ; they would either love the one and hate the other , or hold to the one and despise the other : this very consideration ( if there were no more ) doth render the world a desirable instrument for satan . fourthly , in all this the world hath so many cunning disguises , and plausible shifts , that it becomes thereby wonderfully serviceable to satan . 't is the perfection of wicked policy , to manage wicked designs under plausible pretences ; these the world hath in readiness , when 't is accused of rebellion and treachery against god ; the pleas of necessity , of prosecution of a lawful calling , of providing for a family , of not neglecting the benefits of god , of chearing the heart , and taking the comforts of the labours of their hands , and a great many more , are ready excuses to ward off the force of the convincing word : these the devil drives home , and fastens them into such strong perswasions , that the deluded sinner cannot see the danger that is before him , nor the spiritual adultery or idolatry of his soul , in his excessive love to worldly pleasures . fifthly , the world hath also a spiritual fascination and witchcraft , by which ( where it hath once prevailed ) men are inchanted to an utter forgetfulness of themselves and god , and being drunk with pleasures , they are easily engaged to a madness and height of folly. some like foolish children , are made to keep a great stir in the world for very trifles , for a vain shew ; they think themselves great , honourable , excellent , and for this make a great bustle , when the world hath not added one cubit to their stature of real worth . others are by this circe transformed into savage creatures , and act the part of lyons and tygars . others like swine wallow in the lusts of uncleanness . others are unmanned , putting off all natural affections , care not who they ride over , so they may rule , or be made great . others are taken with ridiculous frenzies , so that a man that stands in the cool shade of a sedate composure would judg them out of their wits . it would make a man admire to read or the frisks of caius caligula , xerxes , alexander and many others , who because they were above many men , thought themselves above humane nature ; they forgat they were born , and must die , and did such things as would have made them ( but that their greatness over-awed it ) a laughing-stock and common scorn to children . neither must we think that these were but some few or rare instances of worldly intoxication , when the scripture notes it as a general distemper of all that bow down to worship this idol . they live without god in the world , saith the apostle ; that is , they so carry it as if there were no god to take notice of them , to check them for their madness . god is not in all his thoughts , saith david , psal . . , . the judgments of god are far above out of their sight , he puffs at his enemies , and saith in his heart , he shall never be moved , &c. the whole psalm describes the worldling , as a man that hath lost all understanding , and were acting the part of a frantick bedlam ; what then can be a more fit engine for the devil to work with , than the pleasures of the world ? i shall briefly apply this to two sorts of men , those that are straitned with want and necessities , and those whose cups run over , having all that their heart can wish . first , to those that think their measure of outward comforts little , i would from the doctrine now explained , tell them that they have not so much cause to vex and disquiet themselves for their poverty , or troubles , as they apprehend . the world is not so desireable a thing , as many dream ; did but men consider how great a snare it is , and what dangers attend the fullness of it , they would not so earnestly covet it , nor so passionately lament , when it flys from them . if thou hast so much godliness as can quiet thy heart in a contented enjoyment of thy little , that little which thou hast , is better than great riches of the wicked : thou little knowest from what pride , insolency , contempt of god and men , and many other temptations and lusts god doth preserve thee , by denying thee earthly things : thou art now ( it may be ) often looking up to god , striving to believe his word , often examining thy heart , labouring to live upon god , and his allsufficiency , looking after the bread that endures to eternal life ; when if thou hadst the temptations of plenty ( it may be feared ) thou wouldst be another man , and be carried away to forget god , to be careless of holy walking , and so make way for bitterness and sorrow at last . secondly , i would also caution poor men not to enlarge their desires too much after the world , but to fear the temptations of the world ; it is not only a snare to those that enjoy it , but to those that want it : for while they admire it , and engage their affections for it , it ensnares them in sinful undertakings , they are tempted to lye , cheat , dissemble , to use unlawful shifts , to rob , steal , over-reach in bargaining , and to neglect the care of the soul in all . let such call to mind ( . ) that often the providence of god doth of purpose thwart and cross the designs of such , so that though they toyland sweat , running from market to market , rising early , and sitting up late , yet he blowes upon their gettings , and they wither to nothing , while it is yet in their hand ; or if they seem to keep them longer , yet all the end they make with them , is but to put them into a bag with holes , they perish by evil travel , eccles . . . ( . ) they often are at a great deal of labour in pursuit , and then when the desired object is within their reach , they are overwhelmed with their disappointment , as if providence designed to mock them for their folly. this is excellently set forth , in the emblem of a man climbing up a rock , with great labour to reach a crown that hung upon the precipice , who when he had stretched himself to grasp it , falls down and breaks his neck . ( . ) and when they do by great toyl rake together an heap of riches , they are starved frequently in their plenty , and so cursed that they have no more than the beholding of their goods with their eyes , in that god denies them a heart to use them . ( . ) their gettings allay not their thirst for more , he that loveth silver , shall not be satisfyed with silver , eccles . . . ( . ) often they are given as a scourge and plague ; as the quales given to the israelites , came out of their nostrils . the wise man notes it , eccles . . . riches are kept for the owners thereof to their hurt . secondly , to those that have the delights of the world , plentiful estates , full tables , beautiful houses , rich tradings , honours and dignities : i would desire to give the greatest caution , that they take heed to themselves , because they walk in the midst of snares . these should consider ( . ) that the great god hath laid most serious charges upon them , not to love the world , but to withdraw their affections from it , nay to be crucified to it , as to any captivating delight , and to use it with such an indifferency of mind , that they should be in their deportments towards it , as if they used it not . ( . ) they should have their danger in their eye . how careful is he of his steps , that knows he walks in the midst of serpents which are ready to sting him ; the thoughts of this should blunt the edg of our delights . if you were at a feast where you knew there were poysoned dishes , you would be affraid to eat any thing . do you think that captain smith when he was taken by the salvages of america , and had plenty of meat set before him ( which he knew was given to fatten him , that he might be better meat , when he was killed ) had any stomack to eat or to drink ? was that feast pleasing to him that fat under a sharp sword hung over his head in a horse hair , when he expected every moment it should fall upon him and kill him ? such are great men , rich men ; with what fear and care should they use these things , when they know there is hazard of mischief from them upon every occasion ? how much doth christ speak in that one sentence , it is easier for a camel to go through the eye of a needle , than for a rich man to enter into the kingdom of heaven ? he means not that 't is absolutely impossible , but extreamly difficult , and the difficulty lies in the hinderances which their riches casts before them . ( . ) they should carefully consider , for what ends god gives these , and to what use they are to be put . rich men are but god's pursers , they do but carry the bag , and what is put therein , for publick uses ; if accordingly , as faithful stewards , they lay it out upon those that have need , they shall make friends of the unrighteous mammon , and it will turn to a spiritual account : but if they think that all is for themselves , and so shut their bowels , and purses from others , then they carry the bag no otherwise , than as judas did , and will be easily perswaded to sell christ and heaven for a little more of earth . chap. xxii . of christ's answer in the general . that these temptations were upon design for our instruction . of the agreement betwixt ephes . . and matth. . the first direction . of couragious resolves in resisting temptations . it s consistency with some kind of fear . the necessity of this courage . wherein it consists ; and that there is a courage in mourning spirits . these answers of christ to the several temptations ( which are now to be explained ) are different as to their matter , yet the general purport of them being the same , i shall therefore handle them together . they may be considered two ways . first , as they are fit and pertinent answers to particular temptations , of distrust , of presumption , of debauching the heart by worldly delights to the service of satan ; and thus may they be useful in their consideration , to those who are directly moved by satan to such sins . and when at any time we are tempted in straits ; to cast away our reliance upon the careful providence of god , we may look upon christ's answer , that man's life doth not so depend upon the usual means , but that any other thing blessed by divine appointment may be useful to that end . when we are enticed to presume of extraordinary supports ; then by christ's example the temptation may be resisted by considering , that however god be to be trusted , yet he is at no time to be tempted by unnecessary expectations in the neglect of the ordinary means . if our hearts be wooed by worldly delights to cast off our care of god and religion ; we may then call to mind , that this is abominable idolatry , and so may we turn off our hearts from sinful compliance , by charging our souls with the opposite duties , upon a true discovery of the vileness and inconvenience of the transgressions urged upon us . but secondly , they may be considered as they give instruction for the management of our spiritual armour against all satan's wiles in the general , and in this sense i shall endeavour to open them , laying down first these two conclusions : first , that the whole business of these temptations , as permitted to satan , and submitted unto by christ , was certainly upon design . the same wisdom that contrived the wonderful method of the salvation of men by a redeemer , did also order these temptations ; for else christ could have prevented them , or by a divine authority commanded silence to the tempter , and by his power might have chased him away . as christ told pilate , thou couldst have no power at all against me except it were given thee from above ; thereby manifesting that his suffering was from an higher design than he was aware of : so might he have said to the devil , except this had been designed by an eternal counsel , thou couldst not have made this attempt . so that we must look further for the spring and rise of this , than to any supposed occasional outbreaking of satanical malice upon him . secondly , that this design , however it touched upon the person and offices of christ , as mediator and second adam , ( for thus it became him to overcome the enemy at the same weapon , by which he overcame our first parents , and by this personal experience , to be fitted with feeling compassions to the tempted ) yet was it wholly for our sakes , as may appear by two things . first , in that christ ( if his answers had only concerned himself ) might have given other fit replies , to the first temptation , of turning stones to bread : he could have retorted the argument upon satan , ( as hierom and others observe ) if i am not the son of god. 't is in vain to require a miracle of me ; if i am , 't is in vain to tempt me , or he might have answered , that as the father hath life in himself , so hath he given to the son to have life in himself , and that by this divine power he could sustain himself without bread. to the second , it might have been a sufficient answer , to have excepted against his unfaithfulness in citing that testimony out of psal . . where , by discovering his wilful omission of the clause , [ in all thy ways , ] he shall keep thee in all thy ways , his temptation might have fallen to the ground , as no way encouraged from that promise . to the third might have been returned such answers as these , that satan's offer was a lye , that it was not in his power to dispose of the kingdoms of the world : that these were christ's already , that these were vain arguments to draw him from the glory of an heavenly kingdom ; and finally , that of all creatures satan ( being god's sworn enemy ) had least reason to expect divine honour . secondly , in that all christ's answers were from scripture ( which is properly , a light to the steps of men ) and all these scriptures cited , shew mans duty ; he saith not , the son of god shall not live by bread alone , but man lives not by bread alone ; he saith not , christ must not tempt , but thou ( man ) shalt not tempt the lord thy god , &c. by all which we may discern , that christ answered , not by arguments peculiarly agreeable to his person and nature , but by such as suit the general state of god's children . and this certainly was for our advantage , he conquered with such weapons ; not for any necessity that he had to take that course , but for the need that we had of such instruction ; for hereby we see , that satan is conquerable , and also how we must use our weapons . in this also he left us an example , that we should follow his steps : as gideon said to his souldiers , as you see me do , so do you likewise , thus as it were doth our lord speak to us , for your sakes suffered i these temptations , that i might teach your hands to war , and your fingers to fight ; for your sakes i used these weapons of yours , rather than my own , that i might shew you the use of your sword and shield , and how your adversary may be overcome by them : dealing herein with us , as a master at arms , ( 't is masculus's comparison ) who for the better instructing and animating of his tyro , takes rather his disciples sword , than his own , to beat his adversary withal ; minding not only the conquest of an enemy , but also the encouragement of a young souldier . if any carry a suspition in their mind , that christ had not our instruction so much in his eye as hath been said , because he gives not such particular instructions for our spiritual welfare , as the apostle in ephes . . expecting , that our saviour should have been more punctual in making particular applications from every part of his carriage to our use , and drawing out from thence some positive conclusions or draughts of the way and manner of resistance ; they may know , that there is no other difference betwixt ephes . . and matth. . than there is betwixt precept and example . what the apostle there prescribed in the theory , here christ teacheth in the practice ; here we have in their use , the girdle of truth , the shield of faith , the sword of the spirit , the helmet of salvation , and all the other parts of that armour ; and withal we may know , that this is a far more advantagious way of teaching young beginners , to let them see things in a plain example , than only to give general precepts . but besides , we are to consider that christ did many things , the meaning whereof the disciples then present with him , did not know as yet , neither was it expected from them that they should ( like to what he said to peter , joh. . . what i do , thou knowest not now , but thou shalt know hereafter ) but were intended to be laid up in store to be more fully made use of , as after-directions should come in to give them information . he therefore that had purposed to give further light in this matter by his apostle and servant , was now doing that which his design led him to in his personal actings , with a secret respect also to those instructions which he intended after to communicate . we have then no reason to be jealous that these temptations were not intended for our use , but the more to assure our selves that it was even so , because we find that those very weapons which here christ in his own person weilded against satan , are afterwards recommended to us . having thus laid the foundation , we must then ( if we will imitate our captain ) carefully observe his deportment from point to point , that we may draw out those instructions which he intended for us . and the first thing that i shall take notice of , shall be the courage and magnanimity of our leader ; he had endured temptations forty days and nights before , and yet he keeps the field without any appearance of shrinking or running away ; satan no sooner tempts , than he is repelled . from this consideration we have this instruction , that he that would succesfully resist temptations , must not fly , but with a couragious resolve set himself to oppose . christians are apt to fear , when satan comes up against them , and ready to turn their backs : as the israelites were dismayed at the appearance of goliah , and fled before him . but if we would conquer , we must ( as david ) go out against him in the name of the lord : to this we are called , cor. . . stand fast in the faith , quit your selves like men , be strong : and ephes . . . stand , having your loins girt with truth , &c. this courage recommended is not a contempt and negligent slighting of danger , nor is it a bold adventurousness upon occasions of sin ; it is an holy , humble courage , and doth admit of a threefold fear . first , of a fear of sin , that is , a hatred of it . we must fear sin as the greatest evil : this is no cowardice , but tends to the strongest resolution , and highest endeavours against it . from this principle is it , that men oppose sin as their mortal enemy , and excite their utmost courage to fight against it . as the philistines being affraid of israel , and yet hating to serve the hebrews , mutually encouraged one another , be strong , and quit your selves like men , o ye philistines . a fear of hatred begets boldness . secondly , courage admits of a preventing fear , and a provident avoidance . occasions of sin are to be fled , we are not with greater earnestness called upon to stand , than we are warned in this case , to fly . so the apostle often , fly fornication , fly idolatry , fly youthful lusts . occasions are best opposed by flying , where calling , and duty doth not engage . prov. . . enter not into the path of the wicked , and go not in the way of evil men. he fights best , that flies most , where necessity doth not bid him stay . thirdly , it also admits of the fear of an holy jealousy ; such a distrust of our selves , as puts us to seek to the rock which is higher than we , for shelter . god calls us to turn into our strong hold , and to lay hold upon his strength . 't is rashness or desperateness , and not true courage , to adventure our selves without our guard or shield . but however we must fear sin , suspect our strength , and fly occasions ; yet satan we must not fly . here we are bid to stand , for these reasons , first , 't is impossible to fly from him . he can follow us where ere we go : if we go to holy assemblies , he can come thither : if we shut up our selves in our closets , he can meet us there : if we betake our selves to a wilderness , or to a croud , to be sure he will find us out . secondly , we are expresly charged to make resistance . jam. . . resist the devil . pet. . . — whom resist . this plainly speaks positive endeavours and opposition on our part . thirdly , a fainting fear is an unbelieving distrust of god's power , as if he were not able to save to the utermost , and of christ's compassionate tenderness , as if he would not succour those that are tempted . fourthly , our fainting makes satan insult . he triumphs when we turn our backs , and besides hath the greater advantage to wound us or to tread us down at pleasure . 't is observed , that god provides armour for head and breast , and all the fore-parts , by a sheild in case of resistance : but if we fly ( so little encouragement is there for cowardice ) there is no armour for the back . fifthly , 't is most suitable to christian courage to dye in the place , and to put it to the utmost hazard rather than to yeild . according to vespasians motto , oportet imperatorem stantem mori . every christian should say , shall such an one as i fly ? one that hath given up my name to god ; one that hath professed holiness afore men ; one that hath so many advantages for resistance , and such sweet encouragements from a victorious general . but the great question is , what is this fear that is forbidden , and the courage which is enjoined ? answ . the fear forbidden is an unbelieving weakness and pusilanimity , through which , as hopeless of success , men throw down their weapons , and yeild themselves up to satan , when the hearts of men fail them to the giving up of the victory . spiritual courage ( on the contrary ) is a serious resolve of fighting it out in the strength of the lord , and it consists of these two parts . first , a sincere resolution to be on christ's side against all iniquity , a deliberate unfeigned determination to stand for god and his holy ways , against satan and sin. ( . ) the ground of this determination , is a conviction of the evil of sin , even to an hatred of it . he that hath not throughly weighed the misery of living in sin , and fully purposed within himself to forsake it , can have no true christian courage when it comes to a pinch . ( . ) from this ground , he lays himself under solemn engagements to christ his general ( as souldiers list themselves under their captains ) that he will follow him and observe his commands ; he gives up himself to god by covenant : so that now he is no longer his own , but christ's servant , bound for his work . ( . ) and this with such or so much belief of his promises for aid and victory , that he hath some hopes or expectations at least , that god may at last so assist him , that he may attain to some real degree of the mortification of the flesh with the affections and lusts thereof . secondly , the second part of this courage consists in a suitable management of this undertaking . courage is not only seen in the first onset , but in the prosecution of the warfare : and this lies in two things . ( . ) when there are real indeavours against sin ( answerable to this undertaking ) in all ways of striving to oppose it : when men do not engage against sin with big words only ; or as the children of ephraim ( who arming themselves and carrying bows , seemed to have stout resolves , but then turned back in the day of battel , ) but with real and consciencious wrestlings , setting themselves with all their might and care against every temptation , and studying to pursue the victory ( where in any degree 't is obtained ) to a greater height . ( . ) when these endeavours are sincerely persisted in , without being quite wearied out or utter fainting , so that it never comes to this ( though they may be sometime under satan's feet ) that they relinguish their first solemn engagement , or repent of their undertaking , and then turn their backs upon god , listing themselves under satan's colours ; such a fainting as this would bereave men of their crown : ye shall reap in due time if ye faint not , gal. . . upon this hazard are the children of god cautioned , heb. . . lest ye be wearied , and faint in your mind . ( . ) there is also a particular kind of courage expressed in an holy and humble contempt of satan's suggestions , when after all means used , they cease not to be troublesome : this is not to slight sin , but to slight satan , who though he is resisted , ceaseth not to molest . i shall particularly apply this first direction ( . ) to those that propound ease to themselves in their race , or warfare ( which is a thing impossible to one that doth the work of a souldier , ) not considering , that work and couragious endeavours do abide them . ( . ) to those that pretend themselves christ's souldiers , courage and christian magnanimity is your cognizance ; by this must you be known . how do ye stand ? what are your resolutions , and undertakings ? those christians that have joy and peace in believing , can more easily satisfy themselves in this , but those that fight in tears and grief , in disquiets and troubled thoughts , are apt to conclude themselves unbelieving , because they are fearful ; or to think , that they look not up to jesus , the author and finisher of their faith , because they apprehend themselves weary and faint in their minds . for the ease and help of such , i shall shew in a few things , that there is as real a christian courage in such mourners , as in some that sing songs of triumph . first , 't is a real courage and undertaking against sin , for any to resolve his utmost , out of detestation of it , before he can satisfy himself that god will accept of it . to oppose sin under such a discouragement , or at such a venture , is a couragious hatred ; and yet so do these mourners . secondly , to be under continual grievings because of miscarriages , so that other things of outward enjoyment cease to be pleasing , is a couragious hatred ; but this is their case . thirdly , to wrestle against sin under high discouragements , when afflicted and tossed , when satan runs upon them , and shakes them by the neck , and yet they continue their wrestling and withstanding , as they are able . this is faithful resistance , a resistance unto blood , striving against sin , heb. . . that is ( if that expression be proverbial , like that , ad sanguinem usque ) they resist sin faithfully , under great hazards and inconveniencies , even to wounds and blood , till they have broken heads and broken faces ; and can say to god , though we have been broken in the place of dragons , and have these wounds to shew , yet have we not departed from thee , nor quitted our desires after thee and holiness , for all these buffetings of satan : but this is the character of these dejected ones . fourthly , 't is a couragious hatred that cannot suffer a sinful motion to fall upon the soul , but it puts all into a combustion within , and raiseth disquiet , for it is an argument that there is a contrariety betwixt the heart and sin : but this is their case also . fifthly , 't is courage and constancy to bold on in gracious endeavours and strivings ; so that when they fall , as soon as they can recollect their strength , they set on where they left , and renew the battel , never changing their first resolve for holiness against sin. this is implyed in the apostles phrase of standing , eph. . that ye may withstand , and when ye have done all , to stand . he is accounted to stand , that runs not out of the field , but stands to his holy resolve to the last , though the battel go sore against him by fits : but such are these mourners . there is true courage under mourning and disquiet of heart , so that we may say to such , o thou afflicted and tossed , fear not , the glory of the lord shall shine upon thee . they that are weak in this sence shall be strong as david . chap. xxiii . the second direction , that temptations are not to be disputed . the several ways of disputing a temptation . in what cases it is convenient and necessary to dispute with satan . in what cases inconvenient , and the reasons of it . the next thing observable in christ's carriage to satan is this ; that christ ( though he rejected every temptation , by giving a reason of his refusal from the command of god ) did not suffer satan to dispute his temptations further than the first proposal , and in his answers he takes no notice of the reasons or motives by which he laboured to make his temptations prevailing . in the two first temptations , he gives no reply , to what satan insinuated by his supposition , [ if thou be the son of god ; ] neither by affirming that he was so , nor discovering to him his knowledg of the secret subtilty , which he had wrapt up under these plausible pretences . in the third he answers not a word to the vanity and falsehood of his deceitful offer of the kingdoms of the world , though ( as hath been observed ) he might have opposed strong reasons against them all : and besides , when satan became insolent and impudent in tempting christ to fall down and worship him , he chaseth him away with a severe abomination , get thee hence , satan . from which we have a second direction , which is this . that temptations to sin , are to be opposed by peremptory denials , rather than by disputings . this is a note , which most commentators have on this place ; but it stands in need of a distinct application , because it is not a rule so general , but that the practice of god's children have made exception against it . for the clearer explanation of it , i shall first , give you the several kinds of disputings , by which we may see that all are not alike : for first , the serious working of the thoughts in a quick denial of a temptation with a reason implyed or expressed ( though it admit not satan to any further dispute or argument ) may , in some sense , be called a disputing ; for the scripture useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for any inward serious thought . such a kind of disputing as this is necessary ; it cannot be wanting to any that refuse a sinful motion , this being ( as we shall see afterward ) one of those directions which christ intended us by his example , and the very thing which christ practised in every temptation : for he contented not himself to give a naked denyal , but still adds a reason of such refusal . those who in general terms urge that temptations are not to be disputed , do not reckon this as any disputing . and others that do ( taking disputing for the refusal of a thing with a reason assigned ) think that his procedure in the two first temptations , is not imitable by us , but only that of the third , wherein he chased away the devil with angry denyal : but the mistake is obvious . secondly , there is a disputing of unnecessary curiosity and conference : this is when a sinful motion injected into our hearts , is not directly consented to ; but then instead of a full denyal , men begin to raise questions , and make objections of lesser moment , or some impertinent quaeries which strike not at the root : as one observed of himself , that instead of denying a sinful motion , he began to dispute , whether it came from satan of his own inclination , and so instead of quenching the fire , he busied himself to enquire whence it came . men deal with temptations in this case , as they , who being asked whether they will buy such a commodity , hastily answer no , but yet call back the party again , and ask whence it came ? or what it must cost ? and by such intanglements of curiosity engage themselves at last to buy it . eve failed by such an inconsiderate conference with satan , for the abrupt beginning of the serpents speech [ yea , hath good said ye shall not eat , &c. ] and the summing up of the arguments which prevailed with her to eat [ when the woman saw that the tree was good for food , and pleasant to the eyes , &c. ] do clearly evidence that there was more discourse , than is there expressed , and that also tending to ascertain the goodness , pleasantness , and profit of the fruit. this kind of disputing is always unlawful and dangerous , for it is but a wanton dallyance with a temptation , a playing upon the hole of the asp , and commonly ends in a sinful complyance . thirdly , there is a disputing of a deliberating and parlying indifferency ; this is , when the devil puts a thought of sin into their minds , and ( while they seem not to be forward to imbrace it ) leaves it to further con●ideration , and then they float , betwixt resolved and unresolved , betwixt pro & con , being at a great dispute within themselves what is best to be done , whether the conveniencies on the one hand , will weigh down the inconveniencies on the other ; this in cases of apparent sin , is a wicked ●alting betwixt two , always unlawful . fourthly , there are also treacherous partial arguings , wherein the heart akes part with satan . these are those debates that are to be found in natural men , about the doing or not doing of sinful things . this looks so like the combat betwixt the flesh and the spirit , that it hath occasioned an enquiry , how they may be distinguished each from other . 't is generally concluded that in that strife of the natural man , the light of the understanding and conscience , gives opposition to the bent of the affections , and the same faculties ( though sanctifyed in part ) in the regenerate are the parties that give opposition each to other ; but with this principal difference , that in this strife of the flesh and spirit , the man takes part with god , whereas in the other , the affections take the devils part , and in a malignant averseness to the light , strive to put it out , and to get over the conviction of conscience , so that the man strives to sin , and to stop the mouth of such objections , as come into the contrary : this kind of disputing is always sinful . fifthly , there is yet a disputing in a strict sense , which is a full and solemn debating of a satanical injection , by giving it the full hearing , and admitting satan to be a respondent to our objections . of this it is queried how far it may be convenient , and how far inconvenient , because we see christ in this place did not thus dispute with satan ; and yet we find instances in scripture of some holy men that have been unavoidably engaged to dispute a temptation to the utmost . to answer this query , i shall secondly shew in what cases it may be necessary or convenient to enter the lists with satan in an holy arguing , and in what cases it is inconvenient and dangerous . there are four cases in which we may dispute a temptation . first , when the motion is of things doubtful and disputable , whether they be lawful or not . here it cannot be avoided : for albeit ( as the apostle adviseth rom. . . ) doubtful disputations are not to be imposed upon others , so as to tye them up to our perswasions , yet in these things every man ( before he can act clearly ) is to endeavour his own satisfaction in the lawfulness or unlawfulness of the thing , that so he may be fully perswaded in his own mind , ver . . and he gives two strong reasons of this , ver . , . ( . ) from the rack and trouble , which otherwise the man may be put upon , while his conscience unsatisfied , condemneth him in that , which by a contrary practice he alloweth : ( . ) in that this condemnation of conscience ( while he doth that , the lawfulness whereof he believeth not ) is an evidence of his sin , as well as an occasion of his trouble . secondly , disputings have place , when a temptation hath taken hold upon the thoughts , and so far possessed it self , that our corruption riseth up in the defence of the suggestion . satan will not quit that hold ( though he be an intruder without our leave , ) till he be beat out of his quarters . the apostle , eph. . implies so much by that expression , of quenching the fiery darts of satan . it is not proper to understand it of a refusal of the first motion of sin , ( though interpreters do usually make it comprehensive both of the keeping out of the dart , and the plucking it out ) because this evidently supposeth , that the dart hath pierced the soul , and now begins to burn and enflame , which will require more labour for the quenching of it , than a refusal of the first motion would put us to . as when fire hath taken hold upon our houses , we shall be forced to bring water for the extinguishing of the flame , which ( before it had broke out upon the building ) an ordinary care might have prevented . and this we further taught by a distinction which the same apostle useth in the same place of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 standing and withstanding . we must keep off the temptation that it enter not , by standing against the assault in a peremptory refusal ; but if it do enter , then we must be put to it , by a force of holy arguing to pull out the arrow , and to withstand it . thirdly , much more need have we of disputing , when the present temptation is a motion of such a sin which we are habituated unto , and have long practised , for these kind of sinful motions are not cast out easily . in this case , david adviseth his enemies , psal . . ( who had for a long time , loved vanity , and sought after leasing ) that by communing with their own heart , and by disputing against their sinful practices , they should bring themselves under an holy awe , and by that means stop the course of their sinning , ver . . this indeed is the great thing that sinners are called to by god , to ponder their estate , to consider their ways , to study the evil and danger of sin , to examin themselves , and to reason together with god about the wickedness and ingratitude of their actions , and about the contrary loveliness , blessedness and happiness of the ways of god , that so they may be brought to repentance ; all which are done only by a serious arguing of their case and hazard . fourthly , it is convenient , and in some cases necessary to dispute a temptation which satan offers to us , by the mouths of men , who entice us to share with them in their wickedness : for here by arguing , we may not only discourage their further sollicitation , and so free our selves from the like temptation for the future , but we also by the exercise of an holy charity , endeavour to pull them out of the fire . when josephs mistress tempted him , he considered that he had to deal both with the devil , and his mistress , gen. . , . and therefore that he might resist the devil , he peremptorily refused the temptation , but that he might take off his mistress from her unlawful prosecution , he argues with her about the ingratitude , danger and unlawfulness of such an act , my master woteth not what is with me in the house , and he hath committed all that he hath to my hand : there is none greater in this house than i , neither hath he kept any thing back from me but thee , because thou art his wife : how then can i do this great wickedness and sin against god ? when sinners do entice us to cast in our lot amongst them , pitty to them , and care of our selves will engage us to argue the folly and danger of their ways with them , except they behave themselves as dogs and swine ; their carriage giving us just ground to conclude , that they are so set on wickedness , that it may endanger us , rather than profit them , to debate with them . and so was it likely , ( and the text seems to hint so much , ) that when joseph perceived his mistress was resolved upon the pursuit , and that his reasonings were not minded , he persisted in his denyal , but forbore his arguings . but however it may be convenient to dispute ( in the last mentioned sense ) in these four cases , ( and others may probably be added ) yet there are cases in which it will be inconvenient and hazardous to dispute or argue , and of this order i shall reckon four . first , it is not safe to dispute the matter , in vile infectious temptations , such as are either suitable to our inclinations , or may receive a favourable aspect and countenance from the posture of our affairs and condition . these temptations ( even in our debating against them ) are like the opening of a sepulchre , which sends forth a poysonous stream which may infect those that loath and resist it . 't is dangerous to admit fire into the same room where there is gunpowder , though there be no intention to kindle it . it hath been an old observation , that the very confession of infectious sins , ( though designed to beget shame , and resolution against them for the future ; ) have kindled a new flame , by the unnecessary declaration of the manner and circumstances , so that they have returned from the confessor more infected than when they went ; and those very persons whose care it should have been to have put the highest disgrace upon sins , so confessed , to the begetting of loathing , and abhorrency in the parties , and themselves have by too curious an enquiry received such poyson at the ear , that the heart hath been forthwith infected . the like hazard remains to those that are willing to debate such sins with satans ; for though they begin upon the score of resistance , yet the very dwelling on such a subject ( when admitted to lay it self open ) doth convey such amorous looks unto the treacherous affections , that the heart is in danger of a secret poyson . there is no better way in such cases than to command all such thoughts and confiderations out of our coasts , and ( as we do , when the city or town we live in is infected ) to withdraw our selves from the air of such a temptation . we may observe the like care in joseph , though he thought himself concerned at first ( as hath been said ) to oppose the unlawful suit of his mistress , yet seeing her desperately set upon her folly , he declined all communication with her , and would not be with her , gen. . . and at last when she caught him by his garment , he left it in her hand and fled , ver . . he might easily have rescued his garment from her , had he not been aware that his contesting against her , might have been an occasion of ensnarement to himself . christ himself , when he was tempted by peter to spare himself , ( which was a temptation very taking to humane nature , especially when suffering , and death is in view , ) is more short and sparing in his reasoning against it , than he was when the devil tempted him . he gives no positive reasons against it , as he did when he was tempted to fall down and worship the devil , but dischargeth himself from any further consideration of the matter by a declared abhorrency of the thing , get thee behind me satan , for thou savourest not the things that be of god , but the things which be of men. which is as if he had plainly said , this is so apparently from the devil , and so much abhorred by me ( because so suitable to my condition ) that i will not so much as discourse of it , or consider it . secondly , generally in all temptations , ( though they have not the advantage of our present , special estate or inclination , as hath been noted ) of an apparent withdrawment from obedience , or of things unquestionably sinful , it is not convenient to dispute them , but to dismiss them by a denyal , except some of the forementioned considerations do alter the case . in known cases we need not parly but stoutly deny . our resolutions for duty , and against sin , should not be to seek : we are certain that sin is to be avoided , and duty to be practised , here we should be peremptory . abraham being certain of duty , when god called him to a place which be should afterward receive for an inheritance , he disputed not the uncertainty , the danger or inconvenience that possibly might attend his removal , but went out , not knowing whither he went , heb. . . paul being called by god to preach among the heathen , though flesh and blood were ready with arguments against it , yet he would not so much as confer with them , but immediately obeyed , gal. . . like instances i might fetch from other holy men. cyprian , when the president gave it to his own choice , whether he would obey or be put to death , commanding him to take it into consideration , he readily replyed , in re tam sanctâ non est deliberandum , that it was not fit to deliberate in so plain a case . mrs. ann askew , when at the stake ready to be burnt , a pardon was offered by the lord chancellor , she would not so much as look on it , but returned this answer , that she came not thither to deny her lord and master . bishop hooker in the same condition , had a box laid before him with a pardon in it , which when he understood , ( he was so affraid of tampering with a temptation ) he cryed out , if ye love my soul , away with it ; if ye love my soul away with it . and many others there were in all ages , so far from accepting such unlawful deliverances , that they would not take into consideration the unrighteous terms upon which they might have escaped . thirdly , when a temptation , after all means used , continues to be troublesom , and is rather an annoyance than an infection , then must we not dispute it , but by an holy contempt despise it . temptations to blasphemy are oft of this nature ( as hath been noted in its place ) and there are other things , by which satan creates to god's children great disquiet , while they in the mean time abhor the sin , and cry out of the tryal . here when the messenger of satan will not depart , 't is an advice that hath the general approbation of holy experienced men , that we should despise the temptation , as an approved way to our quiet and ease ; for while we think to repel such assaults , by strugling with arguments , we do but increase the force of them : as he that thinks to shelter himself against the wind , by holding up his cloak before him , doth but derive upon himself a stronger blast . fourthly , in temptations of inward trouble and terror , it is not convenient to dispute the matter with satan . david in psal . . . seems to correct himself for his mistake , his soul was cast down within him , and for the cure of that temptation , he had prepared himself by arguments for a dispute ; but perceiving himself in a wrong course , he calls off his soul from disquiet , to an immediate application to god and the promises , trust still in god , for i shall yet praise him ; but in psal . . . he is more aforehand with his work , for while his enemies were acted by satan to discourage him , he rejects the temptations at first , before it setled upon his thoughts , and chaseth it away as a thing that he would not give ear to : in thee lord do i put my trust ; how say ye then to my soul , flee as a bird to your mountain ? and there are weighty reasons that should disswade us from entring the lists with satan in temptations of inward trouble , as ( . ) the determination of the sincerity of the soul and its converted state is a question of no small difficulty , a knotty controversy , more intricate and abstruse than those controversies that in the schools are of greatest name for difficulty : for this is lyable to more weighty objections , and stands in need of nicer distinction . as dr. goodwin observes ; they that converse with dejected spirits , find so much quickness and nimbleness of reasoning , turning every way to ward off the force of an argument brought for their consolation , that even wise and able heads are oft put to a stand , and know not what to answer . would it then be fit to give satan this advantage ? or to admit him so far into our reasoning ? he that will invite satan to such a contest , shall be sure to have his hands full . secondly , this kind of temptation doth usually disable men for arguing ; it oftentimes confounds the brain , stupifies the understanding , and weakens the memory . heman complains of himself as distracted by terrors . job calls himself desperate . such persons are not surely in a fit case to manage a temptation with so cunning a sophister as satan . thirdly , if they descend into the battel , he is not only too strong for them , but commonly after a while , they take satan's part against themselves , and comply with him , concluding against their own peace . fourthly , there is also a better way at hand than to enter into a dispute , and that is , by going to god by a present faith , love or repentance , when the truth of any of these is questioned . it is a difficult task to prove some time that former acts of faith , love or other graces were sincere ; this may admit of such objections from a wounded spirit , that it will be hard to answer them ; but in this case 't is a nearer way to see if there be not in all these complainings , some present acts of these graces : whether such complainants are not willing to embrace christ upon any terms , whether they do not have sin , whether they would not unfeignedly be reconciled to god , &c. it oft falls out that this doth stay the trouble , when examinations of former acts do nothing for them . some men are at more pains ( as one saith ) to repair and fit an old building , then would serve to rear a new one . yet must it be remembred , that though it were the best course to resist temptations of this nature at first , by avoiding unnecessary disputings , notwithstanding when this ( as i noted before of other temptations ) hath seized upon the heart and taken possession , then shall we be forced to fill our mouths with arguments , and whether we will or no , must we undergo a contest : as we see in david who when his troubles had prevailed upon him , was forced to plead with god ; with himself , with the temptation , and to have recourse to former experience ; the days of old , and the years of the right hand of the most high , and all little enough . thirdly , all that i shall further say concerning the inconvenienceies of disputing with satan , shall be to give you the reasons manifesting these unnecessary communings with him to be every way hazardous and unsuitable . as , first , 't is an honour to satan , and a disgrace to our selves : men are loth to be seen contesting with persons of a far inferiour rank ; especially in such things which have procured to such , a noted infamy . 't is an usual peice of generosity in men of spirit , that they scorn to strive with a scold , or contend with a beggar , or be found in company of those that are under an evil name deservedly : and in matters that are vile and base , 't is highly disgraceful to admit them to a debate . such things will either get more credit than they deserve , while they seem to be countenanced by a dispute , or else shall communicate their discredit to those that shall shew such familiarity with them . secondly , by refusing to dispute temptations , we raise up in our hearts an active abhorrency of them , and by that abhorrency we are cautioned and strengthned against them : it must needs awaken our hatred into a present activity against that sin , which our consideration at first view presents to us so abominable , that it deserves no other answer , but to be whipt out of our sight . and when our heart is thus alarmed , it cannot but stand upon its guard. 't is a course that holy men have taken , to keep men at a greater distance from sin , to present it as a thing of greatest abhorrency , and that is the intendment of that expression , rom. . . shall we sin , that grace may abound ? god forbid . the vileness of that abuse of gospel grace , he shews by setting it below the merit of any serious thought , he sharpens their apprehensions against it , by an out-cry of detestation . the like he doth eph. . . where he indeavours to set their hearts against uncleanness and covetousness , by telling them that it was unbecoming saintship , that such things should be so much as once named by them . thirdly , disputing is a secret invitation to the devil to urge the temptation further : we do but toy with him , and give him occasion to follow us . eve found the truth of this by sad experience , she so managed her self , that she plainly intimated she had a mind to hear what the devil could say , for the eating of the forbidden fruit ; and so urged the prohibition of god , and the threatning , that she sought from satan a confirmation of her secret unbelief , rather than faithfully indeavoured a repulse of the temptation ; and mentioned the threatning under such terms of uncertainty and peradventure , as an objection , which she desired might be removed , rather than from a firm belief of that death spoken of , fortifying her self in her duty ; by all which satan was so encouraged to proceed , that he presently confirmed her in her distrust . fourthly , these disputings usually return nothing of advantage to our account , but to satans . we unnecessarily enter the lists with him , and that upon very unequal terms , he being ( as saul said of goliah and david a man of war from his youth , and we but weak unskilful striplings ; we go out of our trenches and leave our weapons behind us ; we expose our naked breasts to all his darts , and by discoursing with him he gains time , wherein the poyson may more powerfully work upon our affections . if he was too hard for our first parents at this weapon , we whose hearts are not so faithful to god , as theirs in innocency , but corrupted by satan ( who hath also a party in us ) are not likely to come off with triumph . fifthly , these presage ( consequently ) an overthrow . a parlying city holds not long out , it implyes in it self an inclination to yield , when armies are willing to treat . daily examples and experience of those that give up themselves to sin after communication with satan , sadly witness this truth . the sum of this direction is this , that when a motion of sin is put into our heart , instead of disputing ( where it may be avoided ) we should peremptorily deny it , and send it away with an angry rebuke , or severe abomination , i may not do it : how can i do this wickedness ? get thee hence : or , the lord rebuke thee , satan . chap. xxiv . the third direction of repelling a temptation without delay : the necessity of so doing . what a speedy denial doth contain . the magnanimity of christ , and the peremptoriness of his denyal we have noted . we must further observe the immediateness of his answer , he suffered not any of these motions to stay long with him , here was not a cras tibi respondebo , come again to morrow and i will answer ; he would not take time with the devil , but had his answer ready : no sooner was he tempted , but the temptation was repelled ; for these expressions [ but he answered and said . jesus said unto him . then saith jesus unto him ] shew the quickness and speediness of these returns , that he answered presently , forthwith . hence we have a third direction in our resisting of satan , which is this : temptation are best answered when they are presently denyed , and forthwith repelled . the direction is of great importance , 't is not for us to pass by a temptation with silence , or to defer an answer ; for these reasons : first , the nature of temptations , as dangerous or infectious , doth sufficiently inforce a necessity of their speedy removal . things of danger require a sudden stop . if poyson be taken into the body , we speedily labour to cast it up , or to overcome it by antidotes . we labour to stay the spreading of a gangreen presently . who thinks it fit to delay , when fire hath taken hold upon an house . the very opportunity of help , is in the speediness of the endeavour . 't is too late to bring water when the house is consumed , too late to apply a remedy , when the disease hath conquered . they that consider what a temptation is , will see no reason to move slowly in opposing . secondly , silence encourageth satan . 't is not with him , as 't is with men : 't is the policy of some , to overlook , their petitioners , and by silence to scare them from any further address , but satan hath more impudence than to be put out of countenance by delay , and more active malice , than to be discouraged by silence ; nay it doth on the contrary imbolden him . modest requests are disheartned by silence , but such motions , which by their nature imply a disgrace , and carry no reason for their acceptance , but what they expect to find in the consent of those to whom they are made , if they be not presently refused , they give encouragement to hope for entertainment . an immodest request to a chast matron , if not forthwith expresly abominated , encourageth to further attempts . sin being so great an affront to an holy heart , the motion of it cannot be entertained with silence , but satan is imboldned to expect consent in time , and follows his advantage accordingly . he usually flies at a valiant peremptory resistance ; but if the pulse of the soul beat slowly upon the motion , he grounds his hope upon that , and is animated to a further procedure . thirdly , our wills are apt to be inclined by delay . though grace have made straight our crooked natures , yet we still carry such a sway to our former dispositions , that a small thing ( having the advantage of our natural bias and inclination ) makes us ( like a deceitful bow ) turn to our old stand . for the understanding and will of the regenerate are but imperfectly good , the faculties that should obey are unruly ; in such a case how dangerous may delays prove ? who will suffer a seditious incendiary in an army , formerly inclined to mutiny ? who will permit leaven to remain in that mass , which he desires may not be leavened , and not quickly remove it ? who will neglect a spark upon dry tinder , ( that would not have it consumed ) and not instantly put it out ? if it was so great a mischief to eve in innocency ( as hath been said ) to delay her peremptory denial , of how much greater hazard is it to us ? delays are dangerous , to a very proverb , and silence may end in consent . fourthly , silence is also some degree of consent . 't is strange to find a man delaying an answer to temptation , and yet no way guilty of consenting . in things that are to be opposed with care and hatred , no man can withhold his hand without blame : he that is not against satan ( who is to be perpetually resisted ) is so far for him , as he is not against him . he that delays justice which is due , denies it . the judge in the parable was called unjust , not because he had devoured the widows house , but because he deferred to do her right . he that hinders not evil when , and as soon as he can , doth command and approve it . these are received axioms amongst men , and have the same truth in them , if applyed to resistance of temptations . and this may further appear by considering ( . ) the weakness of the will in the regenerate . when our wills are really set upon good and against evil , yet we cannot say , they are perfectly for the one , and against the other , but that there is still some degree of aversness to good , and of inclination to evil in our wills , or else we should not meet with complainings of imperfections under sincere resistances ; as in the apostle , the evil that i would not , that do i. ( . ) the acts of the will in consenting may be so sudden , short , and quick , that they may be almost insensible , and as forward , and ready as the motion . ( . ) the will may be interpretatively voluntary and consenting , when yet it forms not in it self any positive approbation ; it may be guilty in that it doth not more strongly and speedily dissent : for the suspension or negation of the wills act ( where it ought to act ) cannot avoid the charge of coming short of duty . fifthly , not to answer presently , is to lose the best opportunity of answering . 't is less dangerous , more easy , more comfortable to be speedy in denial . the sooner fire is put out , or the disease is stayed , the less hurt is done ; and 't is far less labour to quench a spark , than a flame ; to pluck up a young plant , than an old standard ; to kill the cockatrice in the egg. a temptation opposed speedily , is with greater ease overcome , than after it hath setled though but a little ; for it presently makes a party within us , our affections are soon engaged , our understanding soon bribed ; and then we have not only satan but ourselves to oppose ; and this self so divided , that when we come to fight , our wills are against our wills ; our affections against our affections ; our wishes and prayers clash and contradict each other . as austin confesseth of himself , i prayed ( said he ) and then feared lest thou shouldst hear me too soon ; i desired to satisfy , rather than to extinguish lust . at the first assault , the soul is oft in a better posture , more unanimous and consistent with it self ; than is the golden opportunity of resistance . for ( as * one saith ) 't is better to do it while reason is on our side , than when both reason and affection conspire against us . and lastly , it would be more honour and satisfaction to us , rather not to have admitted such a guest , then after such admittance into our thoughts , to be forced to cast him out . in the review of our actions we shall have more comfort to have been resolute against any sin , than to hold our peace . the necessity of a quick and speedy rejection of a sinful motion is then beyond dispute , and there needs no more to be said for the explanation of this direction , but an account of what is implyed in a speedy denyal ; it contains these four things . first , that it must issue from a fixed determination against sin. some refuse a temptation with the same mind , that carryed lot's wife out of sodom , and are forced beyond their own inclination , but these go not far till they look back ; and no wonder : for if he that is sincerely peremptory against sin at the first motion , may by the sollicitation of the flesh be inclined afterward , there is little expectation that he whom the first motion finds indifferent , and but coldly denying , should hold out long . but that refusal that must give any encouragement to hopes of success , must be an answer of holy indignation against the offer of temptation , and that confirmed into a serious resolve of heart not to yeild . secondly , this positive denyal must be also wisely jealous of satan , in motions that are unlikely , or that may seem light , little , and not directly intended . though it may be but a transient glance , or a thing that is out of our road , yet must nothing be contemned or undervalued . jealousy will take notice of small actions or circumstances , and no less suspitious must we be of every proffer made to us , lest satan by any means get an advantage against us . thirdly , the refusal must be so quick , that it may be ready to take the temptation by the throat . at the first motion or rising of it in our mind , we must endeavour to stifle it in the birth , that it may be as the untimely fruit of a woman , that never sees the sun ; we must not give it time to grow up to a rod of wickedness , but must nip it in the earliest buddings of it . 't is the nature of grace ( if we do but faithfully pursue the inclinations of it ) to be quick in its opposition ; so doth the apostles phrase teach us , gal. . . the flesh lusteth against the spirit , and the spirit against the flesh : the spirit is as ready to repel , as the flesh to suggest ; no sooner doth the one stir , but the other is ready with an opposition , and the reason of it , is from the active contrariety that is betwixt them ; for so the word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there used , would express it ; they are sworn enemies , animated by principles of constant opposition , as water and fire are , which cannot meet in peace together , but a present noise and combate is raised from this conjunction . fourthly , when this is done , we must endeavour to maintain , and stick to our first disallowance . a child of god ( i know ) in sinful yieldings of infirmity , may say as the apostle , what i do , i allow not ; that is ( . ) what he then consents to , he did not allow at the first , till importunity prevailed . ( . ) though his affections incline to sin , yet his constant settled judgment is against it ; and though he do it , he cannot say he approves it . neither of these are the things i aim at ; but this , that as the first motions of sins are disallowed , we should endeavour to keep at that , to stand our ground , to withhold the least after-delight or approbation ; not but that we we must be forced , sadly to acknowledg the real truth of what the apostle speaks in the place last cited , that these different principles ( which of them soever carry the victory ) do so impede one another , that when grace carries it , yet it cannot do the utmost it would or aims at ; so that in the stoutest oppositions , there may be some secret degrees of allowance unavoidably ; notwithstanding we must so manage our denyal , that if it were possible we should not afford the smallest inclination toward it ; the least , the better , and nobler conquest . chap. xxv . the fourth direction . of repelling a temptation by scripture arguments . of several things implyed in the direction . the necessity of answering by scripture arguments . the excellency of the remedy . how scripture arguments are to be managed . the next particular in christ's answers , to be observed by us , is his citations of scripture , as an invincible reason against all the devils temptations ; he beats them all back with this weapon , it is written . that this was written for our learning , and that , otherwise than for our instruction , he lay not under any necessity of using this method , hath been evidenced before , and 't is a thing which all commentators do take notice of . from this we have another direction , for the right way and order of resisting temptations , which is , that temptations are best repelled by arguments drawn from the word of god. for the explanation of this , it may be considered what is ( . ) presupposed in this direction : for when it is affirmed that we must answer by reasons from scripture , this implies , first , that temptations are not to be opposed by groundless refusals ; 't is no way safe to say we will not , because we will not , nor to insist upon our own bare resolve : for this would be wilfulness , rather than an obediential refusal ; and unwarrantable self-confidence , rather than an humble wrestling . there are some , of whom it may be said , as the prophet once charged the jews , esa . . . that when satan comes up against them , they look in that day to the armour of the house of the forrest , they repair the wall , and cast ditches for fortification ; they prepare themselves to the battel in their own strength , but they look not unto the maker thereof , to him who by his mighty power must fashion our hearts to resistance . the vanity of such undertakings is enough manifested in the event , for commonly such men go on in a bravado of resolution , but are so altered at the first appearance of the enemy , that they yeild without a stroak . who could be more confident than peter , that he would not deny his master , whatever others did , and yet how soon did his heart fail him ? we may warrantably deny a sinful motion , without being explicite in our reason against it , especially in usual temptations and when they thrust themselves into our minds , at such times when our thoughts are charged with an attendance upon other duties ; in which nevertheless the heart hath a secret and implicite regard to the command of god : but in no case must we go down to the battel , in the strength of a wilfulness , lest it go against us . and thus do they , who when they are reproved for some miscarriage , as of drinking , will presently with great confidence make engagements , not to drink wine or strong drink , not to go into a tavern or alchouse , without any humble respect to duty , or the power of god for the conquest of the sin : and accordingly we see that usually such promises and obligations do not hold ; either they wilfully break them , or they become sinfully witty to make evasions for the practice of sin , without the breach of the oath or promise . secondly , the direction supposeth that we must deny the sin with the arguments of greatest strength , and authority . there were occasions and hints of other answers to these temptations that offered themselves in christ's way , and yet he waves them all , fixing only upon scripture reasons as the best and strongest . 't is no christian wisdom to urge those inferiour considerations , of shame , loss , inconvenience , &c. some have no other reason betwixt them and sin , but , what will men say ? or , what will become of me ? but besides , that these would only be a train to bring on disputings , and that it is no way safe to venture our souls upon such defences , when better may be had , ( for who will venture his life upon a staff when he may have a sword ? ) 't is easy for satan to break these bows , and to cut these spears in sunder ; he can ballance such reasons with equal reasons , and presently make us believe , that we have as good reason to commit the sin , as those urged by us , for the not committing of it . thirdly , this direction of using scripture-reason doth clearly imply , that the force and power of scripture is not in the words , or characters , but in the mind and reason of it ; that not scripture used as a charm or spell ( as if the devil were affraid of the sound , and words of it ) can beat back the devil , but 't is the authority of its command , which works upon the mind the highest impressions of fear and care , and as a strong argument prevails with us to forbear . notwithstanding the plainness and undeniableness of this inference , not only do ignorant men bless themselves against the devil by repeating some phrases or sentences of scripture impertinently , and such as have no direct signification of the matter in hand betwixt satan and them , ( as if the devil could not endure to hear the pater noster , or durst not come within the sound of the name jehovah ) but also papists , ( and of them , such as might be supposed more considerate than to be carried by , such conceits ) have placed a vertue in the words and sounds of scripture , and therefore do they command ( though under some limitations and restrictions ) the hanging of sentences of scripture about the neck in scrolls , for the driving away of evil spirits , though in a clear contradiction to the reason which they give in the general against this course , which is this , that the power of scripture is not in the figures and characters , but in the mind and understanding of it ; and therefore profits as pondered in the heart , not as hung about the neck : and upon as slender grounds do they place a more than ordinary vertue , in the angelical salutation , in the seven words upon the cross , in the triumphal title , jesus of nazareth , king of the jews , &c. such kind of oppositions are but a mock to satan , we cannot think to bore the jaw of this leviathan with a thorn , or to come to him with this bridle , or to play with him as with a bird : he durst alledg scripture himself to christ , and therefore 't is not the phrase or sound that affrights him . fourthly , the direction doth imply an argumentative , proper and fit use of scripture commands , or promises . we see christ urged not any scripture indifferently , but he used fit words , and chose to himself select smooth stones out of this brook to sling against this spiritual goliah . every temptation had an answer that doth most fully and properly confront it ; he regarded the main of the temptation , and suffered not himself to be diverted from that prosecution , by engaging himself in that which might have been perplexed and controversial , though he had a fit opportunity to reprove satan for a dishonest craft of representing scripture in a sense of his own making , and so might have rejected the temptation of casting himself down , as leaning upon a false foundation , in that god did not promise in psal . . to preserve any that should presumptuously expect a protection while they run out of god's ways : yet he waved this answer , and opposed the assault by a plain scripture which chargeth the contrary duty . secondly , having seen what this direction doth imply , in these things that are to be removed from the sense and intendment of it , i shall next for ascertaining of the reality and importance of it , shew that temptations are to be resisted by scripture arguments , by these two evidences . first , god's recommending of the commands of scripture for such a purpose ; deut. . . these words which i command thee this day , shall be in thine heart — and thou shalt bind them for a sign upon thine hand , and they shall be as frontlets between thine eyes , &c. whether the later part of the command is to be understood literally , as the jews apprehended and practised , ( though some think otherwise ) is not necessary to be asserted , seeing 't is granted by all ; that they were to have the commands of the law so ready in their minds , and memories , as if they had been written on their hands , and upon their foreheads . that god designed this precept for the resistance of sin and temptation , cannot be doubted , and that the advantage which might hence arise to them was not only the information of their minds , in point of sin , and duty , is as unavoidable ; for that , and more is intended by that part of the injunction ; these words which i command thee , shall be in thine heart , but when ? besides this information ( which the knowledg of the law would afford them ) and their humble complyance with it , as just and good ( which would enable them to say , thy law , o lord , is within my heart ) he further enjoyns them , the quick and ready remembrances of these laws ( as if they were frontlets between their eyes , and signs on their hands ; ) it can signify no less than this , that in so doing , they would be able to resist those motions , by which satan would seek to engage them to the violation of these commands . neither need we to doubt hereof , when christ himself hath so fully taught us , by his own example , in resisting temptations , the particular use of the remembrance of the law : in the new testament the apostle is most express in this matter , eph. . . take the sword of the spirit , which is the word of god , where not only the use of scripture-commands and promises against satan's suggestions is taught , but also the high avail and potency of this weapon in reference to its end : 't is called a sword , and in that comparison , it shews the active resistance which may be made by it ; and 't is called , not a sword of flesh , ( for the weapons of our warfare are not carnal ) but of the spirit , to shew how mighty it is in repelling satan . secondly , another evidence of its usefulness , is from the success which the children of god have had in the right management of this weapon . 't is observable that while christ answered by scripture , satan was silenced , and had not what to reply to the answer , but was forced to betake himself to a new temptation . david in many places highly magnifies the power of the command , in the success he had by it . psal . . . he shews how available it was to preserve him in his common converse , from the sinful snares laid before him , concerning the works of men , by the word of thy lips i have kept me from the paths of the destroyer . in psal . . , . he tells us that he was shielded from the sins of his inclination and love ( which are hardest to prevent ) by the opposition that he gave to the motions of them , in setting up the statutes of god against them , all his judgments were before me , and i did not put away his statutes from me ; i was also upright before him , and i kept myself from mine iniquity . in psal . . . he puts his probatum est upon the head of this receit , and speaks of it as his constant refuge , thy word have i hid in my heart , that i might not sin against thee . in psal . . . he speaks of it as a tryed case of common experience to all the children of god , the law of god is in his heart , none of his steps shall slide . i shall add to this , the experience of luther , when ( saith he ) the motions of the flesh do rage , the only remedy is , to take the sword of the spirit , that is the word of salvation , and to fight against them , — of this , i my self have good experience , i have suffered many great passions , and vehement , but so soon as i laid hold of any place of scripture , and stay'd my self upon it , as upon an anchor , straightway my temptations did vanish away , which without the word , had been impossible for me to endure , though but a little space , much less to overcome . thirdly , the excellency of this remedy will further appear from these following reasons . first , in that it is an vniversal remedy , there can be no temptation either of seducement , or of affrightment , but the scripture will afford a suitable promise or command to repel it : so that it ( like the flaming sword in the cherubims hand at paradise ) turns every way to guard the soul. i need not give instances of its power against sinful motions , having done that already ; and of such temptations which war against the peace of the soul : i need but say this in the general , that as the nature of such temptations is to disguise god , and to render him dreadful to us , in the appearances of wrath , and incompassionate implacableness ; ( and this luther sets down as a certain rule ) so have we in scripture such declarations of the mind and tender inclinations of god , and such full and clear promises to assure us of this , and those so adapted to every case , to every kind of hard thought which we might take up against him , that we may find enough in them to break all those malicious misrepresentations of satan , and to keep up in our mind , right thoughts of god ; which if we will adhere to ( not suffering such promises to be wrested out of our hands , nor our hearts to give way to malignant impressions of cruelty , revenge or unmercifulness in god ) though we be cast into darkness , into the deeps , we may find some bottom on which to fix such beginnings of hope , as may at last grow up to a spirit of rejoicing in god our saviour : and in this case , when our heart and satan dictate to us that god is our enemy , we ought ( as it were ) to shut our eyes ; to refuse to hearken to our own sense and feeling , and to follow the word ; but if we once give up the word of promise , 't is impossible the wound of conscience should be healed with any other consideration . secondly , this remedy is comprehensive of most other remedies against satan's temptations . in eph. . there are several other peices of spiritual armour recommended , and yet there is such a manifest mutual respect betwixt this and those , that any may conclude that however they be distinguished in their names , yet they are conjoyned in their operation ; the girdle ( so far as it relates to truth of judgment and opinion ) depends on the word of scripture for information ; the shoes ( which are defensive resolves to walk with a steedy foot in the ways of religion , notwithstanding the hardships that attend holiness ) are prepared to us , by the comfortable and peace-bringing promises of the gospel ; the righteousness which is our breast-plate , is only set forth , and wrought out to us by the scripture , and its ordinances ; faith , which is our shield , and hope , which is our helmet , they neither of them act without the warrant and encouragement of it : and whereas other parts of the armour are defensive , this of the scripture is compared to the sword , which not only defends , but also offends , and beats back the enemy . if the matter be seriously considered , all these parts of armour are but these two , the graces of the spirit , faith , hope , patience in their sincere exercise , and the word of scripture as the instrument by , and in which they shew their operations ; so that all this armour being put to use , in every particular temptation , it amounts to no more than this we are speaking of , viz. that sinful motions are to be rejected , by a believing , sincerely resolute opposing of them , with arguments from the word of god. thirdly , scripture ( as it is the word and command of the great king of heaven ) hath a d●●nting and commanding authority over the consciences of men. where the word of a king is , there is power , eccles . . . and such is the majesty of a divine law , that it hath power over the consciences of those that are yet in their sins , and can wound , affright , constrain , and bind even the rebellious : so that so long as they retain any of their natural impressions of a divine power , they have some awe for his commands , which may be seen and argued ( where it would be least expected ) from the enragement of the hearts of sinners , when sin by the commandment ( accidentally ) becomes exceeding sinful . for as that outragious fierceness doth arise from the contrariety that is betwixt a carnal heart , and a spiritual law ; so that contrariety would never work , if the authority of that law ( having a power to restrain , and give check to the corruption of the heart ) were not some way owned by the conscience : for where no countermanding law is owned , there can be no irritating , provoking restraint . this it can do to the vilest of men : but of how much more power may we imagine the word to be with good men , whose hearts tremble at the word , when they bind the law upon their heart and charge their consciences with it ? 't is surely quick and powerful sharper than a two edged sword : nor doth it only by unlovely affrightments terrify them from sin , but by commanding duty make the heart in love with it , so that it becomes a delightful satisfaction to be preserved from the snare . fourthly , there is no argument that can be used against temptations , that can be more afflictively discouraging to satan : satan , as bad as he is , cannot but believe those truths which he knows , and he knows that there are many truths in scripture which respect him , as threatnings of punishment and divine vengeance ; he believes these things and trembles , jam. . . his unavoidable knowledg , or remembrance of these things begets horrour in him , he cannot but be under a dread of these truths ; what can be supposed so to wound him as the bringing these things to memory , by urging the command of god against him ? dr. arrowsmith gives two instances of this kind , the one of christopher haas in sweedland ( from the epistle dedicatory to the tomes of brentius's works : ) the other of daniel cramer rector of a school at stetin in germany : on both which the devil made a bold attempt in a personal appearance : from the first demanding a catalogue of his sins in writing ; from the other demanding a paper in which one of the students had obliged himself to satan's service , they both referred him to that text of gen. . . the seed of the woman shall bruise the head of the serpent . and this was retorted upon him with such a strong exercise of faith , that he presently desisted the suit and vanished . fifthly , this weapon cannot easily be wrested out of our hands . when we urge a divine prohibition against a temptation , what can he say in answer ? he cannot deny it to be the word of god , or to be true , or that we are not obliged to it ; he made none of these returns to christ , but by his silence , owned that it was god's holy command obliging us to duty . neither dares he stand upon these exceptions to us , except he find our faith inclined to waver , or our minds weak and wounded by inward troubles of spirit ; and when he puts on a boldness to deny scripture to be the word of god , or that it signifies god's real intendments in his threatning ( for by begetting unbelief of the truth of scripture , and by suggesting hopes of escape and pardon , notwithstanding the violation of the commands of it , the wrests ( when he doth prevail ) this weapon out of our hands ) yet he is forced to fetch a compass , and by many previous insinuations to make his way to these atheistical assertions . thus he did with eve , first ( finding her a little inclinaable ) he dropt in privily something that might argue , the improbability of the threatned penalty , and then at last positively denyed it . but now if we hold to this , that the command is true and holy , and just and good , he cannot wrest our plea from us . sixthly , nothing doth more undermine temptations , by rendring the reasons and motives thereof vain and empty , than doth the contrary commands of scripture . temptation hath always some inticement of pleasure or profit , and these only seem to be taking or reasonable , while we consider not the word of god , as rotten wood or fish , shine only in the dark , but when we are urged with sinful pleasures , how mean , base , dangerous , and unlovely be they , when the command to the contrary gives information , that they are snares and lead to death , or the provocation of the almighty . seventhly , while we resist with scripture-arguments , we engage god ( whose command we would stand by ) to go down to the battel with us ; we lay hold upon his strength , and put obligations upon him , to take us out of the snare , and to deliver us from him who is too strong for us . fourthly , it remains that in a word , i shew how the commands or arguments of scripture are to be used in resisting satan , which is thus : when you have any sinful thought cast into your mind , presently reject the offer , by charging your heart with duty , from some opposite command . as if you be urged to acts of uncleanness , presently refuse , thus ; no , i must not , god hath commanded the contrary , he hath said thou shalt not commit adultery . if a covetous thought arise , reject it with this , god hath said , thou shalt not covet . if you be tempted to please the flesh , and follow vain delights , answer it with this , if ye live after the flesh , ye shall die ; and the like must be done in other temptations . some may perhaps think , that this is easy work and quickly done , and that it seems to attribute a virtue and power to the words of scripture , as if satan were charmed by the language or phrase . however , at the first view this may seem easy , yet he that shall consider how much exercise of grace goes necessarily to the right use of scripture opposition , shall not see cause to slight it as common , nor yet to think that any vertue is attributed to the words . for , first , the scripture here is only recommended as a fit instrument , and no further or higher praise is given ; though therefore we may not attribute the whole of the conquest to the instrument alone , yet this hinders not , but that as an instrument peculiarly fitted for these ends , we may commend it above all other instruments : as we may justly commend bread for nourishing above a stone , and expect more from it , than from a chip ; so have we reason to expect more by the use of scripture against satan , than from other means of defence which god hath not set up for that service . secondly , it is a concomitancy of divine power and aid that conquers for us ; the instrument is scripture , but the power by which it works is from god. thirdly , neither is it any careless formal use of scripture expressions , that will give encouragement for expectation of a divine concurrence , but the use of scripture in this business implyes an exercise of all graces , for it is an urging of scripture under a fourfold consideration . first , as being certainly perswaded of their truth , and fully keeping to that belief . secondly , as being thankfully apprehensive of the holiness , goodness , and profitableness of the commands , and chearfully adhering to them , as the only way and means to bring us to union with christ , and to preserve us in it . thirdly , as being highly and indispensibly obliged by them , to perform the duty commanded therein , and to avoid the sins forbidden . fourthly , all this in an humble expectation of a divine help according to the promise of god. now he that can plead the command or promise against a temptation in this manner , doth not do an ordinary work , neither will he ascribe the success to the words and phrase of scripture . some may ( peradventure ) wonder why christ by his example had not recommended prayer , seeing it is of such unquestionable use in our undertakings against satan . but that enquiry may be fully satisfied , if it be considered , that christ did peculiarly prepare himself to this encounter by solemn fasting , ver . . which doth include praying : for such complicated duties are often denominated by that part which is extraordinary , and usually in scripture a fast is only mentioned , where prayer is chiefly intended . that this fast of christ related to the temptation , and that also as a means of preservation , hath been spoken of in its place ; it remains only that from hence i add a fifth direction . chap. xxvi . the fifth direction of prayer , and of the seriousness required of those that expect the advantage of prayer . of god's hearing prayer while the temptation is continued . of some that are troubled more , while they pray more . that in all our endeavours of resistance , frequent and earnest prayers are not to be neglected . this is so frequently recommended , and so fully handled by most authors , that i shall refer you to such authors as particularly treat of it ; noting only , that the apostle , in eph. . . when he recommends it to us in these words , ( praying always with all prayer and supplication in the spirit , and watching thereunto with all perseverance , and supplication for all saints ) he doth mind us that he that expects the advantage of that duty , must be peculiarly fitted , and seriously diligent in that work . for first , he must have a praying frame of heart , he must pray always , or ( as the apostle elsewhere ) he must pray continually . not as if this duty must swallow up all the rest , and that a christian had no other services to attend than prayer , but that he must be on a design to wrestle with god by prayer ; and this must be constantly carried on , though the acts of prayer be intermitted ; and besides , that ( in such cases ) he may keep his usual stated times for that duty , he must have his heart so much upon his design , that every occasion or offer of temptation will presently put him upon the duty ; nay he must ( in respect of the frequent intercourse of his heart with god , in frequent ejaculations and breathings of soul ) be as a man wholly resolved into that duty , as paul was at his first conversion , who ( as that expression ( behold he prays ) doth intimate ) seems to have been all prayer , and wholly taken up with that duty . secondly , he must pray in the spirit , his soul must be truly in the duty . a more than ordinary earnestness is necessary at solemn times , he must put out all his strength , he must cry mightily , and with his whole heart . thirdly , when his spirit grows dull , he must reinforce it , watch his heart he must ; and if it be needful to quicken it up , he must add fasting or meditation , or whatever other means may be helpful . fourthly , in this course he must continue without giving off the duty , though god behave himself as if he minded not his cry , or took no notice of his hazard , yet without weariness must our supplications follow him . it must be continued with all perseverance . fifthly , the heart that undertakes this must not be so narrow , as to be centred upon his own concern only , when he is melted into a spirit of meekness and compassion for others , and is not so sollicitous for peace or ease , that he could hug himself in his private enjoyment , without concerning himself to tender and help those that are in the same dangers ; when his supplications are for all saints as well as for himself , then may he expect to receive an olive branch of peace from heaven in the return of his prayer . 't is often objected by such , that they pray , but are not heard ; and that temptations continue , notwithstanding many crys and wrestlings . first , it is a great mistake to think that prayers are not heard , or do not prevail , because the temptation is not quite removed ; prayers may be acceptable to god , and recorded among his remembrances , where the temptation , for exercise and other holy ends , may be continued . secondly , what god hath promised to such prayer he fails not to make good , he hath not promised to exempt us from temptation , but from the power and prevalency of it ; if his grace be sufficient for us in the mean time , 't is an answer as good as paul got when he was importunate ; if together with the temptation he gives an issue , that we may be able to bear it , there is his faithfulness in keeping promise ; he no where promised , that satan should not tempt , but that he should not prevail ; while we can hold up our hands in the mount to god , ( and our praying frame will ascertain us of this : for a man is never overcome by a temptation ; so long as he can pray against it ; for so long he delights not in it , so long he consents not , and till he do consent , satan cannot prevail . ) prayer will either make the temptation give way , or the temptation will make prayer give way ▪ but so long as we hold out with earnestness , the temptation cannot prevail , some further object , that the more they pray , they are the worse , and more infested by satan than they were before they undertook that course . it may be they may have more trouble from satan . david thought on god , and his trouble was increased , and no wonder ; satan's spite and fury puts him upon giving greatest molestations to those of whom he despairs to subdue . secondly , but though they may be more troubled , yet they may be furthest from conquest . these disquiets are like the trouble of the working of physick , which at first taking may make a man more sick , and yet bring him nearer to a state of health and strength : fear not then , faint not , resist faithfully , and to the utmost , and god shall bruise satan under thy feet shortly . finis . notes, typically marginal, from the original text notes for div a -e sam. . . the text opened . vid. leigh . crit. sac. the accuser of the brethren rev. . . gen. . . job . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . quia inordinatam excellentiam affectando , ordinatam amiserunt , ideo de aliorum excellenti● dolebat , & ad eam oppugn●ndam malici●se ferebatur am. med . l. . c. . esa . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ira brevis furor . vid. pool synop . in loc . pet. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 psal . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , col. . . quid inter se distant quatuor ista vocabula , dicant qui poss●nt , si tamen possunt probare quae dicunt , ego me ista ignorare confiteor . enchirid. ad laurent . c. . instit . l. . c. . §. . sam. . . king. . . psal . . . zancheus . q. a. acts . . ephes . . . tim. . . cor. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arrows . tract . sacr. l. . c. . § . lib. . enchir. c. . panst . vol. . l. . c. . sclater in loc . cal. instit . l. . c. . §. . vid. bayns on ephes . . . baynes ibid. calvin in loc . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ephes . . . gen. . . hieroz●oicon , . part. quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . principaliter ad diabolum referenda est callidit●s . cognitio vespertina & matutina . barth . sybillae otium theol. p. . aug. in gen. & civitat . dei. lib. . c. . dr. jenison height of israels idolatry , p. . ipsam creaturam melius ibi , hoc est , in sapientia dei tanquam in arte qua facta est , quam in ea ipsa sciunt . aug. civit. dei. ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . quest . . answ . . heb. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . answ . . matth. . . dr. jenison's height of israels idolatry , p. . vid. goodwin child of light , p. . quest . pereg●i●●tum p. . daemones cognoscunt cogitationes nostras , quantum ad subjectum , objectum & affectum , non a●utem quantum ad sinem . sciunt quid cogitamus sed ignorant ad quem finem . — deprehendas animit tormenta latentis ex aegrotorum faci● . saepe tacens vocem , verbaque vultus habet . quest . . answ . . conclusion . . conclusion . invictus etis alexander . plutarch in vit alexandri . non non supe●ai●t gailus 〈…〉 nunquam per bella 〈◊〉 . scot. discovery of witchcraft . l. . c. . antiq. l. . c. . * — medeides herbae mistaque cum magicis mersa venena sonis . ovid art. amandi . l. . has herbas atque haec ponto mihi lecta venena . ipsa dedit maeris — his ego saepe lupum fieri & se condere sylvis mae●im , saepe animas ●imis exire sepulchris . virg. ●ccl . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , philtrum , & magicas actiones quae in imaginibus , & caracteribus , certis verbis , ac similibus consistun● , significat . unde pharmaceutria appellatur idyllium secund. theo●iti . & eccleg . ● . virgilii . & antiquos etiam vocabulum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pro omni veneficii genere , quo vel hominibus , vel jumentis , vel fr●gi●us , seu carmine , seu aliis modis nocetur , acc●yere , manifeste patet ex platone lib. . de legibus . et apud aristot . hist . animal . cap. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nominantur . et apocal . c. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro prae●tigii , & impostura sumitur . — dan. sennert . tom. . lib. . part. . cap. . ful●er pisg . sight . lib. . c. . p. . ma●men vid. pool in loc . godwin jews antiq. l. . c. . pool in loc . witchcraft reckoned as distinct from murther , in gal. . , . scot. witchcraft . l. . c. . hobs leviath . c. . p. . teneson . hobs creed . exam. art. . p. . bax●er sin against the holy ghost , p. . j. glanvil . considerations of witchcraft , p. . teneson against hobs , art. . p. . vid. epist . d balthasaris ●an . m. d. in calce tom. . oper . dan. senner●i de foemina ●ascinata in cujis cu●e , literae n. b. notae crucis 〈◊〉 capite ad c●lcem , cum astronomicorum & chymicorum caracteribus , rosae figura in dextra & trisolii in sinistrâ arti●icio●è picta cum anuo christi . cor servatoris telis transfixum , & imago stulti , cum verbo germanico na●r , procumbebant . [ dr. more . ] mr. baxter ut supra . dan. sennertus tom. . lib. . pars . varias historias enumerat de morbis incantatione inductis . ex jo. lang●o , alex. benedic●o , cornel. gemma , foresto , & aliis . helmont . magne● . 〈…〉 . §. . dr. more . death consists not so much in an actual separation of soul and body , as in the indisposition and unfitness of the body for vital union . what is the meaning else of that expression , [ whether in the body or out of the body i cannot tell ] except the soul may be separated from the body without death . j. glanvil , witchcraft , p. . . helmont ubi suprà . aricenna vid. barthol . sybilla . perig. quaest p. . nescio quis teneros oculos , &c. glanvil witchcraft , p. . helmont ut supra , §. . satan itaque vim magicam hanc e●cit it ( secus dormientem & scientia exterioris hominis impeditam ) in ●uis mancipiis — glav . wit. p. . . wonders . q. a. . polanus . tho. cont. gent. lib. . c. . cited by sclater , on thess . . . mira non miracula . s●later in loc . magia naturalis . l. . c. . calvin in loc . civit. dei. l. . c. . de civit. dei lib. . c. , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plin. lib. . vid. l. vives comment . in lib. . c. . de civit dei. determinata activa ad determinata passiva applicando . tho. cajatan delrio . barth . sybilla pereg. quaest . p. . rivetus . apparitions . scot. witchcraft l. . c. . vid. pool● synops . in l●● . possessions . vid. clark 's lives . esther . . de civit. dei. 〈◊〉 . . c. . kings . tertul. aolog . cap. . purchas . pilgrim . part. . l. . c. . idem part. . lib. . cap. . it higenia sacrificata , de quae sanguine 〈◊〉 , veo●os & virgine caesa . virg. plut. paral. cap. . godwin moses and aaron . l. . c. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . lightfoot on acts . . godwin moses and aaron . l. . c. . purchas pilgr . part. . lib. . cap. . pro vita hominum nisi vita hominis reddatur , non posse deorum numen placari , arbitrantur . jean d'espan . popular errors . cap. . vid. lud. capel . de voto jephtae . §. . vid. pool synops . crit. on king. . . purchas pilg. part . l. . c. . purchas ibid. diod. siculus . bibli●th . l. . lod. vives on aug. de civ . dei. l. . c. . pag. . porphyrius l. . de abstinent . plutarchus . lod. vives in aug. de civ . dei. l. . c. . wonder working . prov . for n. e. lib. . cap. . the peripateticks . porphyrius . aug. de civ . dei. l. . c. . galen . pomponatius . epicureans . cardan . academicks . averr●es . cassius ad brutum ex plutarch . in vita bruti . vid spanhem . dub . evang. part . dub . . exod. . lib. . de bello jud. c. ● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . instit : l. . c. 〈◊〉 . §. . ●uit illa quidem ●lim sadducaeotum opinio , per angelos nihil designa●i quam vel motus quos deus hominibus aspirat , vel ea quae edit virtutis suae specimina . hobs lev. c. . p. . & . dr. more 's mystery godliness . l. . c. . §. . lib. . p. . on joh. . . dan. . . mede apost . latter times , p. . august . de civ . d●i . l. . c. . &c. . cor. . . vid. barlow exer. metaph. e●●r . . ●lac . script . tract . p. ● . matth. . . ephes . . . cor. . . jam. . . manton on jam. . . on●●e app . tit bonum . volentas sequitur ultimum dictamen intellectus practici . job . . esa . . . jam. . , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . thus satan ( jud. ) disputed , urged sophisms about the body of moses . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicit qui avaritia vel aliis malis artibus lucra comparat . beza . vid. capel . temp. p. . will. paris in ames . cas . consc . l. . c. goodwin child . light p. . caryl on job . . all are volunteers , he never constrains any , neither can he ; the will is never forced by him , neither can it be . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . calv. instit . l. . c. . § . de orat. capel . tempt . p . satans first general rule . job . . caryl . in loc . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 circumspexit , lustravit . metaph. satan's second general rule . obj. answ . satan's third general rule . child of light. p. . vid. pool synops . in loc . dr. goodwin child of light. satan's fourth general rule . manton in loc . tit. . ● . pet. . . jam. . . tit. . . gal. . . pet. . . des cartes . ant. le grand . philosoph . vet . &c. spectavit , clamavit , exarsit , abstulit inde secum insaniam qua stimularetur redire , &c. vid. calvin in loc : burtons melanch . part . §. . p. . reynolds treat . of passions . c. . reynolds ibid. gal. . . vid. fenner treat . of affection . j. f. senault of passions . p. . cor. . . rom. . . eph. . . rom. . . * ego autem seram immortalitatem praecor regi . — hominem consequitur aliquando , nunquam comitatur divinitas . curt. lib. . iracundia — velut tyrannus omnia suo metu gobernans ruptis habenis , & jugo rationis excusso gladies inique contra omnes distinxit . theod. hist . eccles . l. . p. . † immoderata animi concitatione impulsus — facinus crudele ut nefarium commisit . jam. . . joh. . . ●enner epist . d●dic●tory to mystery of saving grace . jude . pet. . , , . luk. . . prov. . . vid. dy●e deceitfulness of heart . p. . &c. sam. . . exod. . . luk. . . luk. . . judg. . , . rom. . . pet. . . job . . ca●el tempt . psal . . prov. . . † as absalom his servants watched when amnon's heart was merry with wine . prov. . . jud. . deut. . . isa . . . job . . . heb. . . cor. . . eccles . . . isa . . . king. . ● . chr. . . jer. . . job . . sam. . . & . . jos . . . chron. . . vers . . cron. . . vers . . heb. . ephes . . . greenhams works p. . mat. . . luk. . . greenham , p. . acts . . pet. . . terga vertentes metuendi parthi . hos . . . zech. . . sam. . . . cart. . . cor. . . nahum . . syntag. part . disput . . thess . . , . ● king . . arrowsmith tract . sacr. l. . c. . §. . judg. . . ecclus. . , ● . duties opposed two ways . . by prevention , and that . by external hindrances . job . . . by indispositions . bodily indispositions . spiritual indispositions . bernard . rutherford divine influences . . by discouragments . discouragements to duty four-fold . . from the burthen of duty . from want of success . king. . . sam. . , . . from the unsuitableness of the heart in duty . job . . . from unworthiness of the priviledg . dutie● hindered by dislike . from reproaches . jos . cont . apion . jos . cont . apion . lib. . . jos . cont . apion . lib. . act. . . act. . , . calumniare fortiter aliquid adhaerebit tim. . . from hazards . matth. . . matth. . . gal. . . from the outward meanness of services . cor. . , , . from the sins of professors . from a prophane disposition . jer. . . from the manner of performance . by a wrong representation of the gestures of worshippers . the fifth way to hinder duty , by sophistical arguings ; as , by heightning the dignity of god's children . cor. . . col. . . jud. . vers . cor. . . phil. . . jo. . , . by pleading an inequality of duty . greenham . pag. . . by heightning one duty above others . theod. eccles . historia . luk. . . thes . . . by severing the means from the end . greenham . pag. . by suspending and remitting duties . prov. . . sam. . . sam. . , . . satans design to spoile duties . in the manner of putting us upon them . eccles . . eze. . heb. . . jam. . . tim. . . cor. . . . in the act of performance . two wayes . . by distraction . gen. . . matth. . . . outward disturbances . vid. clarks lives . . inward distractions . cor. . . . duties spoiled in the performance , by vitiating the duty . . wayes of vitiating the duty . cor. . . cor. . . jer. . . . duties spoyled after perfermance . cant. . . notes for div a -e deus est prima veritas essentialis , verbum dei prima veritas normalis . mac. distinc . theol. cap. . tim. . . joh. . . sam. . . acts . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cor. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ver . , . de haeres . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * si wittenbergenses admittant universalem gratiam . huberiani introducent universalem electionem , pucciani fidem naturalem , naturalistae explodent christum & scripturas . prid. lect. . p. . consid . th. soc. proemial . p. . haec una notula omnem meam doctrinam evertit . judg. . . tim . . jo. vers . . excitata a luthero bestia apocalyptica & non irritata tantum sed sauciata multorum venabulis , ultimum fere omnium bonorum judicio , esslasset spiritum nisi spiritus 〈◊〉 inauspicati tum her●icos distraxissent & retardass●nt impetus . prid. orat. de spir. seduct . pag. . melch. adam . to vita theol. discourse of the idolatry of the church of rome . in persecutione cogit homines negare christam , nunc docet . tim. . . see the story of mr. copp . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . gal . . gal. . . fascinatio est spiritus impostoris vehementior operatio , qua noxium aliquem errorem in dogmate vel praxi ( doctrinae sanae contrarium , sed sophisticis praestigiis depictum ) pro veritate inca●tis hominibus obtendit , iisque efficaciter persuadit , ut errorem eum considenter amplectantur , strenuè defendant , & zelo , non secundum deum propagant . dickson therapeut . sacra . lib. . cap. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grammaticis dictum esse placet quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , id est , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quo pertinet illud . verg. nescio quis teneros , &c. vid , piscator in loc . and leigh . crit. sac. neque tantum quod se decipi passi fuerin● eos arguit , sed quadam veluti magica incantatione deludi . calvin in loc . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mente alienati — eorum lapsum magis dementiae esse quam stultitiae , arguens . calvin . piscator & sclator . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . sclater in loc . licet ei ( deo concedente ) species , imagines & simulacra rerun● falsarum essingere in imaginaria hominum facultate , ita ut falsa pro veris eis demonstrentur , deinde potest incendere atque inflammare appetitum eorum ad ea incredibili alacritate praedicanda , &c. pet. martyr . in loc. reynolds treat of passions , chap. . p. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * ferunt quendam nomine montanum — spiritu quodam maligno abripi , & de repente furore & mentis insania exagitatum bacchari : atque mox non solum timerè garrire , sed peregrinas quasdem voces fundere & prophetare-nonnulli illum tanquam insano spiritu praeditum , daemonio agitatum — increpabant ita christopher interp . euseb . histor . eccles . lib. . cap. . baxter's confession of faith pag. . in the margin . see his story called the quaker shaken plura nescio quam sci● epist . . c. . melch. adam in vita . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d' espagne popular errours . §. . chap. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d' espagne popular errours . §. . chap. . tantum quisque vult , quantum intelligit se velle debere . intellectus sequitur voluntatem quoad exercitium , non quoad specificationem . divinum est scire quamplurima . pluritus amirum est scabies ecclesiarum . see the narration called the false jew . pet. . . see the book ca●led wonder working providence for new-england . savonarola triumph . crucis . lib. . c. . as ibis a scarabeo accipitris pulchritudinem participat : by which they signified the moon borrowing its light from the sun. whittaker de●s . lit . sententia adv . duraeum . lib. . p. . parum a docta quadam insania discrepat . vid. lumen chymicum . crollii basil , chymic . in prefatione . glauber de signatura salium . p. . . lud. cappelli spec. in eph. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , good words . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fair specious . dr. stilling-fleet idolatry of the church of rome . dicas cos mera tonitrua sonare , nam communi sermone spreto , exoticum nescio quod idioma sibi fingunt , visi sunt suos discipulos supra coelum rapere . calvin . in jud. . tim. . . rev. . . acontius stratagem satanae . lib. . pag. oxon. jerom. theoph. lyra. &c. * atque hac ratione seducta est , astu sat mae , innumera hominum multitudo , quae ut viam vitae ambularet , arctam illam ingressaest , quae instinctu satanae per humanas est ad inventionis inducta , posteaquam vidit satan viam suam quae ad mortem ducit , traduci , eo quòd sit lata , & quod multi per illam ambulent , caepissentque quidam arctam & strictam quaerere , quae non tereretur à multis , callido consilio effecit , ut pro vera via vitae . arriperetur ea , quae quidem esset stata via verò vitae non esset , &c. musculus in mat. . . purchas pilg. lib. . cap. . out of eusebius . vid. purchas pilg. . chap. . apostacy of the latter times pag. . prideaux orat. x. despir . seductoribus . lib. . cap. . p. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . whitaker de author . script . contra stapletonum . lib. . cap. . p. . jer. . . paul hobson . miraculum voco , quicquid arduum aut insolitum , supra spem aut facultatem mirantis apparet . aug. de utilitat . cred . contra manich. cap. . johnsons relat . in hacluit . tom. . cornel. tacit. histor . lib. . ae●ius spartianus in vit . adrians . de secundo bello punico . mr. baxter , full and easy satisfaction . cap. . nihil fecit christus quod fanciscus non fecit , imò plura fecit quam christus . barthol . de pisis lib conformitat . fol. . vel figmenta hominum mendacium , vel portenta fallacium spirituum . arist lib. . de ●●ima . antiquitat . judaei . lib. . cap. . eccles . hist . lib. . c. . de civitat . dei : lib. . c. . purchas pilg. asia . lib. . cap. . heylin cosmography . pag. . height of israels idolatry . c. . hist . lib. . loc. l. . c. . vid. chamier paustra . tom . . lib. . cap. . prideaux orat . de impost . mendaciis . romes tryumphs . mr. baxters safe religion . p. . portenta fallacium spirituum . heylin cosmography . pag. sclater in loc . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . gal. . . & . . joh. . . theod. hist . lib. cap. . vid. harvaei praefat. in sang. circulo . & heylin cosmogr . p. . tim. . . tit. . . apolog. cap. , , , . coci censura patrum . dr. james de corrupt . scrip. concilior . prideaux de pseudo . epigraphis . matth. prideaux introduct . to history . stratagem satanae . lib. . sozomeni eccl. hist . l. . c. . primus in orbe deos timor fecit . purchas pilg. l. . c. . vid. scalagers notas in euseb . chron. p. . lib. . mentioned also by josephus antiq . fews . l . c. . purchas pilg. america . l. . c. . purchas ibid. purchas l. . c. . ita diabolus hoc egit ut divinum miraculum in judaea editum vilesceret , fidem & authoritatem amitteret , & tanti operis gloria ad turpissima idola rediret . bucholcer . apostacy of the latter times . de civit. dei. l. . c. , . vid. du plessis of the trueness of christian religion , cap. . origen cont. cels . lib. . p. . plutarch in vita thesei & demetrii . lib. . epist . . lib. . epist . . nam duris mentibus simul omnia abscindere impossible est . vid. perkins prepar . to demonst . of the prob. c. . praepar . evan. l. . c. . de civil . dei. lib . cap. . ornamenta sunt memoriarum non sacrificia mortuorum . non video in multis quid sit discrimen inter eorum opinionem de sanctis & id quod gentiles putabant de diis suis . institut . lib. . cap. . §. . veteres mihi videntur hoc consilio vires humanas sic extulisse ne si impotentiam diserte essent confessi philosophorum cachinnos excuterent — scripturae doctrinam cum philosophiae dogmatibus dimidiam ex parte conciliare seudium illis fuit . * plato lib. . de rep. dial. † de praepar . evang. l. . cap. ult . chemnitii exam. concil . trident p. . in hist purgator . c. . hinc prima mali labes , dum coelestia mysteria & tremenda christianarum sacra gentilium notionibus & vanis ceremoniis attemperare voluerint . owen disser . de verbo . §. . socr. eccles . histor . lib. . cap. . contentionibus amittitur veritas , & multi eo adiguntur , ut postea nihil constitui posse certi sibi persuadeant , atque ita religionis omne studium abjiciant . acont . strat. satanae , lib. . p. . theod. eccles . hist . l. . c. . sozom. eccl. hist . l. . c. . rev. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . piscator in loc . cal●in in loc . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 psal . . , , . , . est quaedam etiam delendi voluptas . collius cordial part . p. . dickson therap . sacr. l. . c. . differunt inter se casus animae aeg●ae & casus conscientiae aegrae , &c. bains in loc . cor. . . gal. . . rom. . . kings . . vid. light●●●t harm . in 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . vid. willis de anima brut. cap. . & . job . . ●ritamenta terriculamenta . in calce tom . . p. . talis 〈◊〉 da●us fuit apostolo . horrore sui sic implent animum , ut tantum n●n pectus ipsum expectora●e videantur — ad quor●m praesentiam natura vel depravatissima contremiscit . arrowsmith tract . saer . l. . cap. . §. . perkins cases of conscience . l. . cap. . § . treatise of imaginations . cap. . vid. dickson t●erap . sacra . lib. . cap. . § . ba●chatur va●e ▪ virg. finguntque , creduntque . dum timel , cred●t . ames case cense . lib. . c. dickson therap . sacra . lib. . c. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . quest . vid. goodwin child of light. willis de anima brut. cap. . de melancholia . fael plateri prox . med . cap. . de mentis alienatione . job . . isa . . . j●r . . . treat . of desertions . ames cases of consc . lib. . cap. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . lightfoot harm in loc . quest . answ . vid. fel. plateri observ . lib. . in mentis alienatione . lib. . dementis alienatione . treat . of desertions . ames cases of consc . lib. . cap. . job . &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . lorinus in loc . barth . petrus in loc . vid. her story in cla●ks lives . job . , . act and mon. c. . p. . mrs. k. b. notes for div a -e numb . . . vid. lightfoot temple-service and harmony . levit. . . . luk. . . obs . . cor. . , . cant. . , . job . . psal . . . gal. . . exod. . . exod. . . ver . . applic. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . obs . . appl. . psal . . . acts . . psal . . luke . . appl. . tim. . . obs . . quest . answ . . gen. . . psal . . . prov. . . applic. spanhem dub . evan. in loc . obs . . eccles . . . applic. jer. . , . heb. . . obs . . deut. . . non nobis expedit esse sine tentationibus ; non rogamus ut non tentemur , sed ne inducat in tentationem . aug. in psal . . applic. . tentationem experiuntur ac sentiunt hi , qui ex animo pi●●ati student . musculus in loc . obs . . quest . answ . mat. . . capel . tempt . part . c. . §. . capel . tempt . part . c. . illae plerumque suggerunt , quae naturae gratiora , idque placide & gradatim , ita ut mens sui compos maneat in ipso aestu , hae autem impetu plusquem humano irruentes , falguris instar , ocyus quam soleat passiones dianoeticae , &c. arrowsmith . tract . . lib. . c. . §. . horrore sui si implent animum , ut tantum nonpectus ipsum expectorare videantur , dum ea perpetim dictitari sentit , & dolet , ad quoque praesentiam , natura vel depravatissima contremiscet . idem . ibid. applic. aliud est tentari , aliud tentationem recipere . tentari & non in tentationem ferri non est malum . aug. de bono persever . l. . c. . mordet satan cum ad consensum trahit , latrat solum cum suggerit . bernard . musculus in loc . doct. . vid. light foct harm . in loc . spanhem dub . evan. in loc . spanhem in loc . luke . . doct. . joh. . . ephes . . , . jam. . . applic. obs . . cor. . . gen. . . applic. . cor. . . applic. . object . answ . . object . answ . . light foot harm . in loc . obs . . luk. . . pet. . . pet. . . psal . . , . ●lectere si nequeo superos , &c. job . . job . . job . . job . . job . . applic. . hobs leviathan c. . p. . calvin . scultctus . teueson . hobs creed . exam. p. . spanhem dub . evan. in loc . non mirum est christum premisisse se circumduci a diabolo , qui permisit se a membris suis crucifigi . obs . . aquinas sum. part . q . art. . homines instrumentaliter , mundus mate ●●aliter , satanas efficienter . sclater on ● thes . . . solamen miseris , &c. applic. neh . . obs . . riscat . in loc . o fiatres adjuvate me , nepeream , nonne vid●tis daemonum agmina , qui me debellare , & ad tartara ducere festinaut , quid hic astas cruenta bestia ? gl. senarclaeus in epist . ad m. bucerum , &c. tells of a country man , at tribury in germany to whom the devil appeared in the shape of a tall man , claiming his soul , and offering to set down his sins in a scroll . obs . . applic. . object . answ . obs . . applic. obs . . obs . . applic. obs . . deut. . . eccles . hist . lib. . cap. . antiochus put el●azer and the macchabees in mind of this excuse , if it be a sin to de contrary to your law , compulsion doth excuse it . josephus on the lives of the macchabees . gen. . . applic. ferenda magis omnis necessitas quam perpetranda aliqua iniquitas . aug. obs . . applic. timeo danaos & dona ferentes . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . spanhem , dub . evan. in loc . lightfoot ha●● . in loc . obs . . mat. . . act. . . quest . answ . applic ▪ quest ▪ answ . obs . . matth. . . applic. obs . . vid. lightfoot harmon . in matth. . pool synopsis in deut. . obs . . que● . answ . luke . . applic. quest . answ . obs . . psal . . . psal . . . jon. . . psal . . . pool synopsis in loe . sam. . . see cap. . gen. . . sam. . . applic. heb. . . psal . . , . quest . answ . . quest . answ . . mat. . . obs . . job . . psal . . . alii damnatos s● putant , & quod deo curae non sunt . platerus tract . melan. cap. . quis est ille deus , ut serviam illi ? quid proderit si oraverim ? si presens est cur non succu●ris ? cur non me carcere , inediâ , squalore consectum liberat ? &c. absit a me hujusmodi deus . mercennus ad gen. c. . fol. . dr. reynolds serm. on hosea . ser. . hosea . , . applic. job . . * beza , chemnitius . serm. de jejunio & tempt , christi . unitas naturarum excaecavit satanam . obs . . see their relations in print . applic. quest . answ . obs . . obs . . spanhem . dub . evan. in loc . mat. . . mat. . ● . obs . . equitatio cum diana aut herodiade . bodin . p. . new-castle . applic. luke . . obs . . mat. obs . . numb . . . numb . . . c. . . . plui imumsunt praeservativa locorum , hominum , & jumentorum , verba tituli triumphalis nostri salvatoris , dem scilicet per quatuor partes loci , in modum crucis insci ibuntur jesus † nazar●nus † rex † judeorum † , ritibus ecclesiae servatis & veneratis , ut aquae benedictae asperasionem per salis consecrati sumptionem & candelarum in die purificationis & frondium in die palmarum consecratorum usum licitum vires daemonis immuniunt , se muniunt . spreng . malleus maleficarum part . q. . licitum est aqua benedicta , quaecunque honesta loca , hominum & jumentorum , in salvationem hominum & jumentorum aspergere . id . ibid. zozomen , eccles . hist . l. . cap. . mal. malific . part . q. . cap. , . in delic . evang. spanbem . dub . evan in loc . ●ightfoot harm . in loc . dr. konchi . in loc . obs . . obs . . joh. . . obs . . reynolds on passions c. . p. . non ideo peccatur quia nimis sperat in deum — sed quia nimis leviter ac temerè sine ullo fundamento . ames . medul . l. . c. . §. . sperare non speranda . admotâ manu invocanda est minerva . prov. . , , . job . . gen. . . esa . . . psal . . . deut. . . job . . & . . applic. dikson in loc . dikson in loc . capel tempt . part . cap. . obs . . capel tempt . part . cap. . citing aug. 〈◊〉 . capel tempt . ibid. sen. de providen . c. . liquet mihi cum magno spectasse gaudio deos — dum gladium sacro pectore insigit . non suit diis immortalibus satis spectare catonem semel — aug. de civit dei , p. . c. . major animus merito dicendus est , qui vitam aerum nosam magis potest serve quam fugere . et humanum judicium — prae conscientiae luce ac puritate cont●mnere . as in the kingdoms of biznagar . purchas pilgr . lib. . c. . and in the philippian islands . ibid. c. . peeire membratim & ●oties per stillicidia amittere animam . sen. epist . q. cu●tius . cacero . . tus . quest . nihil urgebat aut calamitatis aut criminis — sed ad capessendam mortem — sola assuit animi magnitudo . de civ . dei. l. . c. . de civit dei. l. . c. . non itaque vobis ó fideles , christi , sit tedio vita vestra . vid. boyles reflectons . sec. . med. . see the narrative of jo. gilpin , called the quakers shaken . applic. de civit. dei. l. . c. . non occides , non alterum ergo nec te , neque enim qui se occidit , aliud quam hominem occidit . aug. de civit dei. l. . c. . et coment lod. viv. ibid. tempt . part . cap. . object . answ . obs . . amabilis in sania mentis gratissimus error . applic. esa . . , . obs . . obs . . populo monstrari , & dici●er hic est . quis vero tam bene modulo suo metire se novit , ut eum assiduae & immodicae laudationes non moveant . h. steph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in psal . . in viis , nunquid in praecipitiis , non est via ●aec sed ruina , & si via , tua est non illius . bernard . ibid. obs . . anothers sevstasc●●lessae immundaeque testantur , perhibentur tamen in aditis suis seciecisque dare quaedam bona praecepta de moribus , quibusdam velut electis sacratis suis , quod si ita est , hoc ipso callidior aduertenda est 〈◊〉 convincenda malitia spirituum noxiorum . aug. civit dei. l. . c. . mal. malesic . part . q. . c. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . jean d'espaigne popular errors p. . holy war. l. . cap. . wars of the jews , lib. . c. . joh. . . obs . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . psal . . , . funcius in his chronol . tells the like of one in c●eet , that called himself moses , anno. . who perswaded the jews to follow him , for the reposse●ing of canaan . * josephus anti. jud. l. . c. . obs . . joh. . . etsi semel videatur verax milies est mendax & semper fallax . luke . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . rev. . . cor. . . mat. . . applic. quest . answ . quest . answ . object . answ . though it was scripture that satan urged to christ , yet he rejects his inference as false because contrary to other plain scriptures prohibiting not , to tempt the lord. * lightfoot harm . in loc . † parkins comb. in loc . deut , . . & . . hobs leviath . c. . p. . lightfoot harm . in loc . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . so also lucas brugensis thinks in loc . obs . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . applic. obs . . varro de cultu deorum . de civit dei. l. . c. , & . applic. obs . . d'espaigne popular errors . §. . cap. . applic. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . psal . . . & . . jer. . . obs . . obs . . nitimur invet●tum . malo me galatea petit — et fugit ad salaces , & se cupit ante videri . perkins combate in loc . musculus in loc . obs . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 levis , nullius ponderis , leviter de aliquo sentire . jackson in loc . pool synopsis crit. in loc . seldenus . leigh . cr. sacr. bains in loc . arrowsmith tract . sacr. lib. . cap. . job . . . caryl in loc . job . . job . . tem. . col. . scala paradis● . gradu . . * spiritus blasph miae , scaturigo est cogitationum adeo horribilium adeoque molestarum , ut ejus tentatio plerumque quasi martyrium est . guil. paris . lib. de tenta . & resist . † magis a dolo metuendum est quam a violentia adversarii , caveat aeger ab impatientia , infidelitate , murmuratione aliisque peccatis quae clam insinuantur . dikson therapeut . sacra . lib . c. . ‖ heylin cosmogr . appli● . capel . tempt . part . c. . faeda tentatio magis vincitur fugiendo quam aggrediendo . gerson t●n . . col. . mystery of iniquity . lib. . cap. . musculus in loc . perkins in loc . obs . . drusius . lightfoot . tremel . &c. gen. . . rev. . . thess . . . cor. . , . applic. obs . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jugum absque jugo , vel a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supra , vel a , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 profuit homo inutilis . object . answ . applic. obs . applic. obs . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 priv . & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 via . honoribus magis homines provocare quam tormentis cogere studuit . nazian . fox acts and mon. joh. . . psal . . . grotius in loc . applic. eccles . . . si ad impe ium ejus lapides possent fieri panes , ergo frestra tentas , si autem non frustra , filium dei suspicatis . musculus in loc . vide arma quibus tibi non sibi vicit . ambr. haec armatura non tam christo filio dei quam nobis illius tyrunculis convenit , uti tamen ille voluit , ut nos suo doceret exemplo , perinde atque si fortis quidam gygas gas hostem non suis , sui armis fa●iat & prosternat . musculus . direct . . cor. . . & . . tim. . . quest . answ . capel tempt . part . c. . ames cas . consc . lib. . c. §. . applic. direct . . tentatus a satana cum nullum evadendi modum sentis , simpliciter , claude oculos , & nihil responde , & commenda causam deo. luther , tom . . f. . sicut tutissi mum est canem latrantem contemnere , & praeterire , ita una vincendi ratio est contemnere rationes satanae , neque cum iis disputare — satan nihil minus ferre potest quam sui contemptum . id . tom . . f. . ames cas . consc . lib. . c. . child of light cap. . p. . . direct . — sero medicina paratur , cum mala per longas convauere moras . differre justitiam est negare justitiam . qui non prohibet cum potest , jubet . ego ado●e●cens petieram ate castitatem , & dixeram ; da mihi castitatem , sed noli modo ; timebam enim ne me ci●o exandires & cito sanares , malebam explere quam extingui . confes . l. . c. . * greenham on psal . . . turpius ejicitur quam non admittitur hospes . ideo jesus omnes illas tentationes solis sacris scripturis vicit , ut doceret nos sic pugnare & vincere . cajet . in loc . jansen . &c. direct . . malleus malisic . part . quaes . . cap. ● . virtus evangelii est in intellectu & non in siguris , ergo mellius in corde quosita prosunt , quam circa collum 〈◊〉 ensa . barthol . sibilla peregr . quaest . dec . . c. . q. . in epist . ad gal. canon est , quod in omnibus tentationibus — alium fingimus deum esse quàm sit , putamus enim deum tunc non esse deum sed horribile spectrum . tom . . f. . reclamat ( sathan ) in corde tuo , te non esse dignum ista promissione — est autem opus ardenti oratione , ne extorqueatur nobis promissio . luther in gen. c. . f. cor dictat deum adversum verbum dei , sequi debeo non sensum meum . idem tom . . f. . nulla alia re potest sanari hoc vulnus conscientiae , quam verbo divinae promissionis . id. tom . . f. . rom. . , . quam suave mihi subitò factum est carere suavitatibus nugarum , & quas amittere metus fuerat , jam demittere gaudium erat . aug. confes . l. . c. . tract . sacr. l. . c. . §. . object . answ . . direct . object . answ . object . answ . . astrologie proved to be the old doctrine of demons, professed by the worshippers of saturne, jupiter, mars, sunne and moon in which is proved that the planetary and fixed starres are the powers of the ayre, which by gods permission are directed by satan ... / written by an unworthy witnesse of the truth of god, john brayne. brayne, john. this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (wing b ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing b estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) astrologie proved to be the old doctrine of demons, professed by the worshippers of saturne, jupiter, mars, sunne and moon in which is proved that the planetary and fixed starres are the powers of the ayre, which by gods permission are directed by satan ... / written by an unworthy witnesse of the truth of god, john brayne. brayne, john. [ ], p. printed by m.s. for john hancock ..., london : . reproduction of original in british library. eng astrology -- early works to . demonology. a r (wing b ). civilwar no astrologie proved to be the old doctrine of demons, professed by the worshippers of saturne, jupiter, mars, sunne and moone. in which is pro brayne, john d the rate of defects per , words puts this text in the d category of texts with between and defects per , words. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - jason colman sampled and proofread - jason colman text and markup reviewed and edited - pfs batch review (qc) and xml conversion astrologie proved to be the old doctrine of demons , professed by the worshippers of saturne , jupiter , mars , sunne and moone . in which is proved that the planetary and fixed starres are the powers of the ayre , which by gods permission are directed by satan the chiefe power thereof , by meanes whereof nothing can by their configurations be foreseen but by satan . farther , as satan directs the ayery powers to act by in the unbelievers according to his will , so god before the gospel used the ministry of the elect angels to direct the starry powers for the good of his , and so in the state of antichrist . after the fall of antichrist , and in the true church still god immediatly rules the powers by jesus christ ; and in the thousand yeares satan is to be bound , he shall not act by the starry powers to deceive the nations more , when the demon doctrine , by which the world three thousand yeares hath been deceived , shall cease , with the doctrine of antichrist , the learning profest in academies of aristotle , &c by which untill the devill is bound he deceives the nations . written by an unworthy witnesse of the truth of god , john brayne . london ; printed by m. s. for john hancock , and are to be sold at the first shop in popes-head alley , next to corn-hill . . johan . pic. mirand. in astrol. l. . cap. . speaking of the zodiac . hanc divisionem quasi natura non arbitrio factam , & quot jam partes ipsi finxerant sibi , tot influxuum vires & proprietates diversas esse decreverunt , tum pro numero signorum duodecim loca divisere , sex supra finitorem , sex infra , sunt sex quoque signa sub terra , sex supra semper revolvuntur . ita magno errore definitum observandum ; inprimis sub quo loco quo signo planeta collocaretur , alias enim ad influendum pro loci signique varietate vires adipisci , &c. hermes . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . porphyr . cited by euseb. volum . . evangelicae praeparationis , say's , that the gods in the oracles by the motion of the starres did foretell things to come ; as when apollo was askt when a woman with childe went with a male or female , and told another , that an ill day was at hand to him , which saturne and mars had together agreed on . a souldier askt him why in such perill he should stand upon the matter ( the question was about a thought he had ) who answered him that mars being the lord of his geniture stirred him up to it . and in another answer ; to day , says he , it is best for me to say nothing of the way of the starres ; upon which , says eusebius , stellarum motu impeditur . to the astrologers , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . tim. . . with those that give heed to the doctrine of demons , greeting and good will in the gospel of god . friends , i write not this for any offence taken from you , or doe i write it to give offence to you ; but out of unfained love to god and the gospel , with a tender care of the good of your soules , and spirits , and bodyes . this onely i crave , that as i write without prejudice , so that you also will reade the same . i have writ nothing out of bitternesse of spirit , if any thing seeme harsh to you , know , there is no more intended but an honest handling the word of truth , and plaine dealing with the souls of such as it doth concerne ; which ought to be desired of all , in our converse about the things of god , to be in him that speaks for god . now so it is that a whiles astrologie , called christian astrologie , was with some delight looked on by my selfe , but when i considered the demons in ♄ ♃ ♂ ☉ ♀ ☿ ☽ their starrs , with the heroes and heraes in the asterisms , with the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in the zodiac , & the doctrine , god in mercy undeceived me , and therein bound to seeke the promoting of the same good to others also . . that jupiter and mercury are the demons the scriptures speake of , appeares , act. . , . where the lystrians tooke paul and barnabas for their gods , calling barnabas jupiter , and paul {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} hermes or mercury . and from the doctrine of demons they thought paul mercury , from his being chiefe in delivering the message . and for diana {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , which is the moone , the ephesians , act. . . she is called a goddess , she had her temple , and was esteemed of great magnificence , so that asia , and all the world worshipped her , acts . . athens was {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , ♂ hill , where his altar was . . they had their priests , of which i take dionysius called the areopagit to have been a priest of mars , there were the priests of jupiter , acts . . who sacrificed oxen to them , but to saturne and mars were men sacrificed . . these priests were those men called flammins , and the old astrologers call philosophers , who to keepe the people in a way of worshipping of them , did teach that for doctrine to men that this day by tradition hath been continued and received for astrologie , which is no other then the doctrine of demons . . this will appeare , act. . . in that the athenians called pauls preaching christ a setting forth strange demons , he shewing christ a man dyed and rose againe , was in heaven and did minister salvation to men ; which proves a custome among them of setting forth their demons , called by the apostle the doctrines of demons , that is , of men-gods , ♄ ♃ ♂ ☉ ♀ ☿ ☽ for which they were magi , wise men , seers , that did thus set out the demons doctrine to the people , and as there prophets or diviners predict things thereby . . these demons had their starres in which they were supposed after death to be in , and thereby to act on men as when they were alive . thus the magi , matth. . . where is the king of the jewes , we have seene his starre and are come to worship him ; the king is distinct from the starre , so that there is the demon or heroe his starre . the doctrine of the demon , and the asterisms , doe so prove one the other , that one being granted , the other cannot be denied ; as if the highest of the planets be saturns , then saturn is supposed to be in it , and the doctrine of that starre holds forth the demon saturn , not the starre ; and so of mars , venus , &c. for the nature of the starre is not knowne but by the nature of the demon , who is onely described in the doctrine and emblem . to which demons after the way of heathens the houres of the day , the dayes of the weeke , and yeares of the world , and climates of the earth , and cities of the nations , are said to be ruled and subjected in the demon doctrine . in opposition to which lords , for so the astrologers say of ♄ ♃ ♂ ♀ ☉ ☽ that they are lords in genitures of houses , of ecclipses , and have dominion in such quarters of the world , and over such part of mans life , &c. in directions , cor. . , . there are many are called lords , but to us is but one lord jesus christ , opposing christ worshipped to these demons the heathens then worshipped , and eate and dranke the bloud and flesh sacrificed to them , cor. . . & . . which was done in the temple built to ♃ &c. in which was an idol where he was supposed to be in on earth as in heaven in his starre , which meat so sacrificed & sold by their priests to such as sold meat in the shambles , was an offence to the saints . it is superstition and condemned of god to name the names of these , how then to name the day from them , and to give the rule of its houres to them ? why ☽ on the first day must have the first houre at ☉ rising and begin the government of the day when she is in opposition to us , and not seen by us , appeares not to me , but to confirme a heathenish observation of the day to the moone , and the doctrine of diana , and the preserving of her magnificence ; for as god had a day of rest to his service , so the demons had theirs , on which , men , devoted to them , did visit their temples , and did sacrifice to them on their altars . some astrologers have said the seventh day was observed by the jewes in honour of ♄ , and that we sin not keeping it . to bring the people thereunto they did no other but hold out to them , how they were preserved by them , and how their punishments came from them , and good was conveyed by their starres to them , hourly , daily , yearly , as in the doctrine of astrologie is set forth . which was the tye they had to binde them to their worship and service . acts . . asia and all the world worshipped diana the ☽ ; sure the nations that call the second day ☽ day , did worship the ☽ on that day in time of these names . . to hold out this distinction of the god demon and his starre as distinct by the scripture , see acts . . and ye retooke up the tabernacle of moloch , and the starre of your god remphan . moloch was the demon , saturn whose starre was remphan , that is , the highest of the planets , according to the arabian dialect ; so that there was the god , the tabernacle , and the starre , as distinct things , the worship was set up , the tabernacle , the influence ascribed to the starre as the meanes thereof , and the worship given to the demon . . whereas the scripture says , i would not ye should have fellowship with demons , cor. . . now where one acknowledging the demons in their doctrine , in their dayes , in their rule , in their characters , in their names , in the starres as theirs , be not a having communion with them or no ; it s good to consider , levit. . . and to speake and foretell by their rules , deut. . . . in the conjunctions , retrogradations , and several aspects of the planets in the doctrine of demons , is held out what men ( acted , as they say , by them ) would produce among themselves , as if old men , melancholy , envious , &c. having the disposition of ♄ stirred up in them according to the emergencies of the times ; so men borne under mars , having a spirit of warre and bloud in them , are by the influence of mars stirred up to warre and revenge . so those borne under venus , are as by a spirit of venery lead to dalliance , delights , neatnesse ; and mercury to the god demons , a man-servant , to the goddesses a female , who as their servant is nimble witted to councel the worst and please the best , being of a false and treacherous spirit : so of the men of the moone , the sunne , &c. now the difference if it be about dominion with the ☉ , about women with venus , or priesthood with ♃ and saturne , be of the one side , and those acted by him , and ♂ on the other side with those acted by him , the judgement will be what the event thereof is , say they , if ☿ have a hand in the business , unlesse ♃ by a △ prove a moderator , if it be but in a square , it s but as it were , say they , a falling out , and not as in an ☍ , or an open defiance ; to which in agreements they compare the ⚹ and △ the signes , where fixed or moveable , helping in the judgement , in the undertaking whereof , . there is not onely scientia , the art and rules therein : . but there is required in the man a spirit inclined to , and acquainted with , or acted by the influence of mercury and ♃ in a prophetick way , which differs from the spirit of divination , the one immediatly , the other mediately , by rules predicting things , as in that axiom ; a te & a scientia , the knowledge without this spirit is nothing . . this spirit is as much to inquire into the state of affayres in the world below , as well as in the configurations of the heavenly bodyes above ; for it is confest that grounds of this art doe depend upon experiences ; these things would require a volume , but my intent is onely in a generall way how they are opposed , and what opposed , and what god allowes of in the starres , sayes mirandula ; ptolemeum plus conceptui quam geniturae tribuisse . . the seven planets are gods creatures , called by jude , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , erring starres , because of the irregularity of their motion , sometimes direct , then stationary , then retrograde , opposing , conjoyning one with another , as friends and foes . . by these planets power and operations , the change of seasons , and ayres , and weathers , are produced , usually called by the astrologers , in receptions , oppositions , and other configurations , apertio portarum ; but in the word they are indeed said to be the powers of the ayre , ephes. . . signifying that the heat , the cold , the moyst , the wet , the dry , the winde , the snow , the hayle , and exhalations are produced or wrought by these in the ayre , as heat in the rising of the great dog-starre . . by the ayre these powers worke on the earth , and on man composed of the elements themselves were first made of , as by a tacture the starres applying themselves by the ayre to the severall bodyes of men as they agree with , or are contrary to them , to sicknesse or health . . hence some are sayd to be {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , moone struck . . others are sayd , &c. . the soules being ex traduce , their influence extends to incite some joy , hate , feare , wrath , as the temper of the body is first wrought on . . and because man consists of a spirit immediately given of god , and not made of the matter other elementary bodyes were of , remaines unwrought upon by them , as being above them , and not to be corrupted by them . . to all these satan he adds his operation , ephes. . . who is the prince or chiefe of the powers of the ayre , who workes with them , or by them . . on the children of disobedience he thereby works according to his will , tim. . . and therefore as a spirit he is said to worke it on the spirit , the body , the soule , he directing their influences according to his several purposes ; hence in scripture , matth. . . the world is called the house of satan , the severall orbs or sphears as the upper roomes , the earth , the sea , &c. the under roomes thereof , in which he governs and rules the men of the world , and being called powers in heavenly places , ephes. . . shews that not as by a law but by power he rules the powers of the ayre , assisting him thereto , on the inspection whereof at best doth depend the judgement of the starres , as it relates to satan , and wicked men . not that i denie but the influence of the starres may alter the state of gods elect in their bodyes to health or sicknesse ; but free from that power of satans acting them on him , they being redeemed from the world , and power of satan , unlesse god permit him for some particular ends . hence the scars in the bodyes of men under the severall constellations are from them as naturall without the coactings of satan , it being common to elect and reprobate . . in these very operations of satan , the divine providence no lesse appeares then in the powers of the ayre , they not having power to act in the least , or over the least , beyond the limits of gods permission ; says the astrologer , deus regit astra , yea demonem cum astris , christ when he stayd the winds and seas , he shewed his power over the powers of the ayre . . it seems to me god sends out the elect angels ▪ to direct the powers of the ayre to the good of the saints , heb. . . and to keep them that they dash not their feet against a stone in all their wayes ; as the evill angels on the reprobates , by whom god as vessels of wrath fits them for destruction . in jude . the good and evill angels contend about the body of moses , god not suffering the bodyes of saints to be demonized , as saturne , mars , venus , diana , mercury , theeves , whores , murtherers , &c. spirits onely fit to set out wicked men by , and not good men , rev. . . i have read with admiration , heb. . . he hath not subjected the future government to angels . ( vide hieronym . in gal. . . ) necesse esse priusquam quis credat in christo , illis arbitris , viz. angelus gubernetur . . implying that the government of the natural state of men in the world is subjected to angels , as the astronomers say . . in what saints are naturall if subjected to good angels . . that the government to come , that is , in christ , hath other power , heb. . . called the power of the world to come , and not that of the ayre , which is ministred by another spirit , even that of god , as they are of another house , & another houshold , even the house and houshold of god , redeemed from the world , and the power of satan to god , act. . . that he is denied to act in them as before , whiles they lived according to the prince of the power of the ayre . . satan is called the god of this world , cor. . . and mat. . . shewing christ all the kingdomes of the world , and the glory of them , saying , he would give it him if he would worship him . how farre god may make use of satan in the preferment and fall of some by the powers of the ayre , inciting men thereto , or how farre he may permit him to doe it on others is not cleare , but we may see it in the contracts of mean men with him to be advanced to the papacy ▪ and other dignities in the world . and indeed in this sence by this doctrine i suppose balam is called a prophet , pet. . . who went to the high places of baal , and in answer to the seven demons built seven altars , and offered seven oxen and seven rams , when the angel of the lord , yea the lord himselfe opposed him and his demons with the spirits , so that he cannot divine against him , his eyes in former divinations were shut , but now opened . it s notably sayd in jude of the antichrists ministry , that they are {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , as if they had as men the influence in their way on the world as all the planets in heaven had , acting one whiles as ♄ , anon as ♃ , then as ♂ , anon as the ☉ , and then as ☿ , retrograding , opposing and joyning one with the other , and ingaging the world with them ; of which see my expos. on jude . now as for the true ministry , rev. . . they are sayd to be held in the right hand of christ . againe , whereas by ♃ is understood the demon of priests and lawyers , and the astrologers have predicted their fall , which will be most certainly accomplished ; it proves that that romish ministry , as the flammins , who were first understood hereby , are of the house and government of the world , as they were , or the divination were nothing , and under the powers of the world . that which is eminently considerable to prove what i have said to be truth , is this , the time is come in which satan is binding , that he cannot deceive the nations any more , rev. . . in which he is not permitted to direct the planetary influences as before ; for whereas before in the same conjunctions and ecclipses he so ordered the same , that he advanced error , and the rule of his kingdome by it , yet now he being bound the influences of the powers of the ayre are such on the inferior bodyes as utterly dissolve the frame of the government of the old world , monarchy , peers , priests , people and servants , so oppose one another , that the rule is dissolved , for the ruler thereof being captivated , he cannot deceive the nations with the name of liberty , or shew of religion , or the pretext of succession , nor will any wayes of reconciliation serve the turne , a signe of which binding appeares in the liberty granted religion , which satan in kings , priests , people , have alwayes untill now opposed , persecuted , &c. which binding continues a thousand yeares , and being loose by the powers of heaven he deceives the nations againe . now the lord jesus , matth. . with the signes in heaven , shall be a shaking of its powers , which produceth a change in the powers below , signified in the warre between nation and nation , which will be done in such a way then as never was , when mens hearts will fayle them for feare , looking for those things were to come on the earth , viz. in the dissolution comes on the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the order and rule thereof , out of which confusion ariseth the redemption of gods people . note , among these demons some are fortunous , others infortunous , others between both . by which meanes the persons , states , natures and conditions come largely to be treated of in this doctrine of demons . and to hold up the honour of the fortunes , say they , they would doe good oft-times did not the cacodemons hinder , and oppose , and destroy the good they intended ; by which one was beloved , the other feared . . god in scripture gives the ends of the starres creation to be three . . for light . . for seasons , as summer and winter , autumne and spring , to sow , to plant , to reape . lactantius summer is from day , winter from the night . . for signes of drought and raine , heat and cold , winde and snow . . hence the scripture speaks of the starres cisli , which wee prophane the scripture by calling them hyades , from the demon doctrine , which are in the asterisme of the bull , and are to be read the unconstant ones , because they rising signified the unconstancy of the weather . . by the other {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} which was as prophanely read orion which is an asterism of a heroe , and pertaines to the demon doctrine , is a great prophanation of the word , the originall understood would set out to us in the starres the signes of the weather they brought with them , which were better astrology then the other , and as much as need be knowne . . these asterisms continued in our translated bible , corrupt the text , and the understandings of men , and seems to owne the doctrine of the demons , then which god hates nothing more , zeph. . . god would cut off the remnant of baal , the name of the chemarims , the priests , and the worshippers of the host of heaven , with such as swear by the lord and malcham , in which baal hath his chemarims , his priests , his host , his worshippers , and those swear by him , & all distinct , yet relating one to another , and in that sence depend one upon another , among whom some swear by the lord and malcham . as among the corinths , some drinke of the cup of the lord , and the cup of devils ; so now may it not be as dangerous to professe the gospel , and heed the doctrine of demons , much more to professe the one , and practise the other . . we not calling them by their proper names given them of god , agreeing with their nature {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , but by the names of demon gods , given them by their worshippers , yea more using the characters to distinguish them by that did set out the vertue of these demons to the world , as ♄ represented in a sithe which saturn carried in the hand of his emblem ; thus ♂ mars is represented carrying in his hand a whip , and mercury with ☿ , with his staffe of serpents , &c. now so farre is this demon way owned by us . . god is induced to leave and deliver men up to satan to deceive . . satan is ingaged and at liberty in respect of us yeelding to the temptation . . in respect of the rest of the demon doctrine , to lead us where or unto what he please thereof . . in the cabal of astrologie , they rest not in the philosophy of the flammins or priests of the demons , teaching by the starrs and the doctrine of the asterisms , but proceed to the chemarims , zeph. . . that in the government these demons are assisted by angels : every planet , say they , hath his presiding angel , and legions of assistants imployd by him , which angels i take to pertain to the retinue of the god of the world , called secundarian intelligences : the good angels are onely sent out to minister to the elect , and not otherwise . . the angel or spirit of saturn is oriful . . zathariel the spirit or angel of jupiter . . samael the angel of mars . . michael the angel of the sunne . . gabriel the angel of the moone . . anael the spirit of venus , the starrs , and the spirit at least . . raphael the spirit of mercury or satan acting by mercury . now it being so that to each of these spirits there are so many millions of attendants , as some authors report , as it is said , heb. . . the saints coming to god , come to an innumerable company of angels . it seems in like manner the astrologer coming in every figure to the seven demons , and in them come to an innumerable company of chemarims , which are above his starres , and priests , when he need take heed of the great attendants about him . in going from the first generall of astrology the seven planetary starres , we come to the second , by the demon doctrine divided into two general parts . . the zodiac or circle of living creatures , called signifer , which containes the path of the sunne his course , compleating the yeare by his ascending its southern latitude , and descending to its north latitude from the equinox . . the asterisms contained in the heavens between the zodiac and the poles , north and south . for the zodiac . . by the doctrine of demons those twelve asterisms , the ram ♈ , the bull ♉ , gemini ♊ , &c. which are all said in heaven to be alive and acted by the spirits of the gods , placed them there , having their characters , starres , influence , &c. as the heroes , but inferior to the demons , who gave them their being there . . as the soule of the rams and lesser sheepe is in the ram above , & all small cattle , and the soules of oxen , horse , cows , were in the bull ; above of maidens and women in virgo above , and of men in gemini , and sagittary , aquary . . hence in the zodiac the twelve signes divided into twelve equall parts , containing thirty degrees , make the foure quarters of the yeare by its triplicity , of which some are beastial , human , double bodyed , &c. of the nature of fire , fiery , of the nature of water , watery , airy , earthly . some are moveable , others fixt , then common , &c. but to come to the doctrine . . aries the ram by demon doctrine came thus to heaven ; an indian wanting water , a ram rose out of the sand & brought him where water was ; for which the man askt of jove he might be placed among the starres , which to this day is called aries aequinoctialis . . by the demon doctrine men borne under the signe of this ram , are of the nature of a ram , beastly , rash , lascivious , unconstant , of a hot and dry constitution , it being the demons mars house , and he there , it makes him worse . . an eclipse in aries in the house or . brings a rot on the lesser cattle , aries afflicted , as if the soule of these below suffered in the soule of the ram above , but if it fall in taurus , then it falls on great cattle , and why , because it happens in taurus , the bull carried europa into creet , and placed by jupiter in heaven , now in its affliction proves the affliction of all the cattle called greater on earth . . no man can shew any reason why in these divisions of heaven , the greater or lesser cattle should suffer in ecclipses more then in other , but by the tradition onely taken up upon the aforesaid doctrine and fables of seduced men , as all lyes doe come from the devill . . nor can any reason be given why that asterism should be placed in that part of heaven , and not in the place of the asterisme of leo , onely it is the doctrine of demons , delivered by the flammins , and poets fictions , and by tradition conveyed to us . . aries , though not knowne to be the first on no better ground , rules the head of man and beast , say they , the nature of aries fits best the head . . in a revolution if the house of aries have a fortune in it , well placed in the th , it will goe well with the farmer in his lesse cattle , as if when its well with that ram above , it cannot choose but doe well with the rest below . . the astrologers not willing that the basis of the art should seeme to arise from this dunghill , say , that the signe is called the ram , because that the starres in heaven make up the forme of such a like body in heaven , which piccolominus denies . . concerning which none of the ancients ever did assert , much lesse goe about to prove , but positively conceived it to be that ram living in heaven placed by the demon for his good to the man in heaven . . nor is it possible , through the multitude of starres therein , and the distance of the place , and the greatnesse of the space allotted to the body of the ram , for any man by all the instruments of the world to prove the thing . . it best agrees with the doctrine that it should be a ram indeed , by which the good or evill should fall on creatures of the same kinde , and not the forme of a ram shadowed in the scituation of starres . sagittarius by the doctrine of demons is a double bodyed signe , partly humane , partly beastiall . the divine doctrine says thus ; one croton nurst by his mother with the muses , was through their prayer placed among the starres , who because he was much addicted to hunting of beasts , had this various forme assigned him , with a bow in his hand shooting at the beasts he hunted ; he is said to be famous for the honour he gat at the olympicks . . hence as it is the house of jupiter , it s a regal signe . . because bicorporeal , in ecclipses , men suffer , and because he rode on horseback , braying beasts suffer . . it being the ascendant in a nativity , it inclines a man to hunting , and makes him a good horseman , and gives valour . . now why men and beasts must suffer more under this signe then another , is no reason but from this demon doctrine . . in the first degrees men , in the second beasts , because man part was first in the asterisme , the beast last . . why the second decanat should pertaine to beasts , and not the third , the second and third relating to that part of the asterisme , is beastiall , cannot be any reason given but tradition from the demon doctors . . if any plead , experience proves it , which is no more but the proofe of the demon doctrine tradicted , though against reason . and let it be in all meekness considered where the learning of poets in our grammar schooles , of astrology and philosophy , of aristotle in the academies , be not the way to atheise men by learning , when the cry of the world is , if this learning cease we shall return to atheism , when the learning and knowledge of the word is looked on as nothing , laid aside as insufficient without this to compleat a people ; to the contempt of god , his wisdome and word . . that crotons fable is the ground of demon doctrine from the asterism of sagittary , is cleare ; for if they destroy the asterisme and its double bodyed forme , the ground of the doctrine ceaseth . . abram was before croton , and the olympicks , who acknowledged not belus a demon , though borne in his raigne , he could not saturne , who was son of janus , who lived in the time of the raigne of the judges in israel , and jupiter his son long after the death of moses , whose body satan had a designe on to have demonized by the people , so that he could not deliver this doctrine to the people , and indeed to make them authors of this doctrine were great iniquitie , and to make their memory cursed , which god made blessed among the saints . astrologie beginning about nebuchadnezzars dayes , as picus merandul . lib. . cap. . . what is sayd of these two asterisms is in the same kinde to be proved by any or from any of the rest by the doctrine declaring the demon . . that the seven planetary starres should rule as lords in the divisions of heaven , called signes , as lords in their houses , who in their starres are so farre below them in the inferior orbes , especially if considered that the powers of heavenly bodyes are emitted downward and not upwards , acting on homogeneal things of their nature below , and not on themselves , who are not subject to corruption or change , so that it is more proper these starres in the zodiac should rule the planets then the planets rule them , and that by them they emit their vertue to us . onely this is understood , that the demons though their starres be the planets , their houses are above , as their places of aboad , out of which as out of their store they distribute to every native as they please . these signes in the erecting of figures in genitures , revolutions and horary questions are cast into houses . . all the demons save the sunne and moone have their day-house and their night-house , whence by the planets they emit their vertue , so that the doctrine-altogether holds out the demons to doe all , and nothing to be done without them , and therefore to say that when they speake of saturn , they intend nothing but the highest of the planetary starres , for saturn as a demon rules in the two signes of the zodiac ♑ and ♒ , which are not in nor of the supream planet . . to advance the demons honour in genitures , mars by aries formes the head , venus by taurus formes the neck , mercury in gemini formes the shoulders and armes , &c. by which doctrine there was a tye on all to serve and worship them . . for the well being of men borne in time of the agrement of the demons to blesse him , out of the first house one bestowes his education , out of the second another bestows on him wealth , out of the . another gives cattell , out of the . another children , out of the honour , out of then friends , &c. so that whereas the native came naked out of the womb , the demons out of their houses as out of their store furnish him with all things , which tyes the man to give all to their worship . . if a native borne and markes in the th , he stirres up law-suits against him and envies , saturn in the . imprisons him , mercury in the second r , and the dragons tayle makes him poore and foolishly wast his patrimony , especially if conjoyned with other starres of the nature of ♄ and ♂ or ♉ and ♄ , which is enough to make a heathen adore the infortunes or the cacodemons for feare . in horary questions about sicknesse . the demon doctrine teacheth thus , if the lord of the th be a fortune , and in a moveable signe in △ to the sunne or moone in his owne termes at the question , it s a signe the man will quickly recover , & e contrario . . note , let the starre of ♄ be where it will , yet saturn if the ascendant be aquary , is sayd to be lord , in which is proved that by saturn is meant the demon not the starre , the starre being in his orb as in his center cannot be sayd to delight in aquary more then in ☊ , and its usuall to say by the ♀ lady of ♉ is the first in a scheam ; r in the th , they sayd the lady of the first is in the , which is not to be answered by the figure of metanomia subjecti , but that where the starre is , the lord is also . in opposition to these demon lords , the scriptures say to us , there is but one lord , if so , jupiter is none , nor mars , &c. . when they say venus delights in mirth , feasts , musick , dauncing , neatness ; is any so simple as to thinke the starre is addicted thereto , or are they not according to the doctrine say that venus was so when alive , and being in the starre as a soule in the body , by its influence effects the like in the natives borne under her dominion , so that were the men deliver'd this doctrine alive , they would admire to see their meaning so corrupted , and demons so deluded . they say in the firmament are degrees , light , darke , pitted , deep increasers of fortune , &c. in the course of the sunne appeares no such matter , it onely tends to exalt the cabal of astrologie , the scripture tells us , the heaven is stretched out like a curtaine , or a line , that implyes plainnesse , and in that it is a body not of differing substances , there is no cause of inequalitie . if they say they are not really deep or pitted or darke , but are supposed , so it proves the doctrine fictious and uncertaine in the very grounds , what then must the doctrine thence deduced be ? the chiefe of the planets fortitudes , his exaltation is the greatest , which gives him foure essentiall dignities . . the sunnes exaltation is in the of aries , say they . . the reason why that is his exaltation , they say , is , because he was in the creation placed in that degree of heaven . . for which they have no more but a meer conjecture to prove it , which is too weak a ground to carry foure dignities in a judgement , and sets out the uncertainty of its foundations . . why the first day it enters the equinox should not be the degree of its exaltation , or why it should not be exalted in libra as soone as in aries . . or why it should not be in that part of heaven they assigne him for his house , viz. leo , since that in the creation every herbe had his seed , as in summer time , and not as in spring time . . whereas they say in ♈ the sunne increaseth the dayes , therefore his ascention must be there ; true , in the north latitude it doth , but shortens them in the south : they in the south plead that in libra it lengthens their dayes , and therefore its ascention by the same reason to them must be in libra , as to us in aries . here by the by , i thinke good to shew how the demons are made tutelary gods , every city his demon , & angel , and starre , and signe to rule it from the first laying its foundation , and the planet then reigned , as ♊ for london , &c. whose lord is ☿ , so that as our cities are our gods are . as for the tearms faces and peregrinations of the planets , they are meerly of the cabal of astrologie . say they , a native borne under the first of aries ♃ directs the first years of his life , the next ♀ , the following ☿ , and then ♂ the after , and ♄ the last . in which to increase the esteeme of the demons they are beholding to them all for bringing up of a childe onely , the ☉ and ☽ excepted , who are mentioned in the faces onely , which makes the ☽ so often peregrine , in which he is as a man therefore to be turned out of doore , and not cared for then as the other demons , when indeed they are more beholding to them then to all the other demons and starres . albumazes cites five opinions of the tearms , the ground of which is that the philosophers , magi or flammins , by experience found a planet was of more force then out of a weak ground to give dignities by . bonatus says , there were two opinions of them , one of the aegyptians , the other of the chaldes , and that ptolomy followed neither , but the sayings of some auncients he found in an old booke . quest . which of these opinions was best , had most experience , which men commit to ptolomy's judgement alone , and follow him who left the practice of the aegyptians and chaldeans , who were the first inventors of it , vid. picus mirand. lib. . cap. . from these tearms arose the ground of the planetary government of the world yeares ; in which i wonder at things . . that the order of their succession in reigne is not observed but inverted . . that the planets not having equall tearms should reign equall yeares . . that the ☉ and ☽ not having tearms should governe the world , as those have them , is a hanging over of the building of astrologie . heare what a florentine predicant says of the doctrine ; super planetam veneris venus ipsa erecta appareat , crine subtili , sparso , effigie pulcherrima cultu mulieri miro ornato modo vestibus talibus circumamicta qualibus nymphae circumamicuuntur . a latere planetae martis mars armatus ardenti insideat equo juxta planetam jovis sedes eburnea posita sit super quam jovem deorum maximum ( ut falso apud gentiles ) locato qui jupiter planetam suum pedibus tangat ipsoque pro scabello utatur . and in the like manner he says of the other planets , which clearely proves the doctrine distinguisht between the demon and his starre among the old astrologers , and the new doe the like in their saying when the planet is in a figure in the house of another planet , they say the lord of the is in the th or the like , which is more then the planet indeed , the lord and the planet also by the new doctrine , though not so clearly confest by them . as for the difference among astrologers about the number of the sphears , their motions , the motions of the fixed starres , who say the eccentricks , concentricks , epicicles , retrogradations , trepidations , are fables of the poets , and not of god , nor nature , and by his owne experience he saw it built onely on imaginations , as agrippa of the vanity of sciences on astronomy . he observes on judicial astrologie the ground of its uncertainty , in that the planetary influence ( as is confest ) doth not constrain but incline , but satan by these powers of the starres rules in the sonnes of unbeliefe , as the prince of the powers of the ayre . but who are , and who not believers is the question , and makes the judgement voyd , the good angels using for good the planetary influence to gods , as the evill angels for evill to his ; he sayes the beginning and the end of the houses is not agreed on . i desire this above all to be looked on , that whereas the conjunctions of the starres to naturall men may stirre up an inclination to this or that , yet what use satan will make use of the influence in this man what on that , is above all the art in the world , to which the starres say nothing , and must produce an impossibility in all men of giving judgement by the starres , even to natural men , then how farre god by a speciall providence shall order their influence , restraining or over-powring satan and the starres , as in the case of pharaoh , is another means to prove the vanity of astrologie . and to say that any of the starres as the first planetary starre , or the third called mars-starre , or that they are misfortunes , is a dishonor to god , who made all good , onely by sinne that that was good is by a judgement of god become evill , the evill is in us not the starres , to make one a whores starre , others , a theeves , or murtherers , is abomination . lactantius de orig. erroris cap. . de daemonibus inventa sunt astrologia aruspicina oracula necromantia , &c. idem ibid hi sunt qui fingere imagines & simulacra docuerunt qui ut hominum mentes a cultu veri dei avertent & fictos mortuorum regum vultus & ornatus exquisita pulchritudine statui , &c. as picus mirandul . lib. . cap. . makes it an argument against astrologie in their falsly asserting ♄ to be cold , mars hot ; sure to me the seeming difference in the colour is not sufficient to prove the variety of their nature onely , by an instinct god hath infused into them a power to act on the inferior bodyes , without such mixt qualities as in mixt bodyes , as of the sunne {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} illic ignis , so all the other with the sunne are of a pure elementary nature , who by the creators will , by its heat cherisheth all things in the earth as in the womb of nature , helping her to bring out and perfect her fruit by the helpe of the moone . the moone with her influence no lesse effects its operation on the sea , then the sunne on earth , which depends not on the watrinesse or moystnesse of her nature , but the institution of god , god impowering her as a power of the ayre ; so the winter cold from saturn , winds and raine by the celim , &c. are not to be applyed to their mixt qualities , which cannot according to nature be found in simple bodyes . but the ordinance of god who did by a decree appoynt summer and winter , to fulfill whose will these by his providence are directed , though in the fulfilling whereof he useth satans power and malice as his servant therein . my intent is not to write more of that truly noble picus mirand. but refer you to his learned books . againe in that a great part of astrologie pertains to elections of houres and dayes to begin and doe businesses in , its vanity appeares . . time is gods ; times and seasons are in the fathers hands . . to observe times , not onely holy , as feasts , &c. but as that one time is better then another to doe a businesse in it selfe without relating to other adjuncts and concomitants , and in particular cases onely , is indeed a thing the scripture condemns as a superstitious vaine and evill thing . . god says , a man should doe things while it is in the power of his hand , that is opportunitie , for who knows what a day may bring forth , prov. . . the astrologer puts a man on deferring many dayes to doe his businesse , as pretending a knowledge , what dayes , times and years will bring out , and say it is not in the power of their hand to doe it as yet , such and such will oppose and hinder , but at such a time it will be good . . things are appointed to time , in which they are to be so , that time is not a thing to be disposed of by election ; for that a man may thinke he hath time , indeed he hath none . time in a speciall manner being reserved in gods own hand , as a peculiar means to dispence his providence : and therefore james hints at such like presumptions in men , saying to morrow we will goe ( as if one time were better then another ) to such a citie as our direction guids us to , and continue there a yeare , the time of a promising revolution , and get gaine . after all which he says , james . , . whereas ye know not what shall be to morrow . what is your life ? it is but a vapour , on which depends all the purposes and actions of man , if he fayle his very thoughts cease and dye with him . ambrose , austin , tertullian , bazill , chrysostome , and others , condemned it . according to the doctrine of demons in the spheare are asterisms or bodyes placed in heaven by the gods sonne heroes and heraes , and other creatures and instrumente , who for some especiall good done or found in them , were as by a reward placed there , who have their starres placed in them , by which they act as soules by their bodyes on things below . . who are sayd to participate of the nature of two demons oft-times are said to be of the nature of ♂ and ☿ , ♂ and ♄ , ♀ and ☿ ☿ and ♃ . . when the planets are in conjunction with any of their own nature , they are as men of one minde agreed on the worke intended good or evill , and so act the more vigorously , the demons helped by the heroes . . merach is in the asterisme of andromeda , in whom she acts , and is of the nature of venus , that is , inciting to neatnesse , lust , and pleasure , she was the wife of perseus , placed in heaven by minerva , now ♀ in ♂ with mirach , it is as if venus & mirach bestowed their wits and time to make the native neat , and incline him inwardly to love , and adorne him with beautie . . regulus sayd to be of the nature of ♃ and ♂ , signifies indeed the true nature of a lions heart , which they say is the lion hercules , shewed in the nemean forrest . . he that is borne the of ♉ ascending , is inclinable to wantonnesse , because of the pleiades , who are said to be the daughters of atlas ; now he that hath the spirits of wenches working in him or upon him , cannot choose but be a wanton , especially if ♀ be with them in conjunction . if the head of medusa ascend , the native is addicted to evill , and subject to violent death , which is but medusa's story revived againe in the native . . orion in the . ♊ is sayd to sharpen the wit , if according to the fable orion was the sonne of jupiter , mercury , and neptune , three of the gods , and pertakes of all their natures , and makes the native pertaker of his , who withall was a cunning hunts-man , and placed in the heaven by diana , who yet was sayd to have his being from urine . let me deale plainly , and freely deliver my soule before god in this thing , satan by these fables could not delude men if he did not know that the influences of the heavenly powers of the ayre then inclined not men to subtilty more then other times , and thereby seduced men to believe these lyes , and worship the demons , as if it were from them and their adjutors the heroes , which things were first under these fancies delivered by satan . . satan deceives by the very word of god , much more by the planets , starres , and powers of the ayre , which he could not doe , but by the doctrine of the demons , and lyes of poets in this way . . one cause that induceth me to thinke the same , is , because that that part of knowledge remained in man that was of god , is lost or adulterate , for what the starres , job , micha , and others mention , are , & in what part of heaven , none of the astrologers , jews , or other know not nor agree upon , but altogether jewes and gentiles are now lead by this demon discovery of heaven , and its powers and order , which are lyes and fables , and means of idolatry and superstition . the lesser dog starre in ♋ called procion , the dog of erigonus , signifies a petulant sawcy fellow , prone to anger , rash and giddy , how this sets out the nature of a little waspish curre , who doth not see , so that the man is as if procion lived , acted , and ruled in him . hercules ♋ . induces spirit , valour , audaciousnesse , mix● with cruelty and rashnesse , what doth this doctrine but set out the heroe his life and agreeing with it , and now his starre must he living in it induce the native borne under it thereto . whose ensigne in heaven is the lions skinne he slew in the nemean forrest , and placed among the gods for his valour . the scorpions heart starre signifies a rash ravenous headstrong person , destructive to himselfe by obstinacy . the demon doctrine says thus ; that orion boasting of his strength said , no beast could kill him , this scorpion then rose out of the earth , and slew him . orion with a dart slaying him also , jove placed the scorpion among the starrs for a document to mortals not to presume above their strength . the eagle . ♑ a bold confident valiant person , never yeelding , guilty of bloudshed . this eagle , jupiter placed among the starres for carrying ganimydes . how the doctrine and the nature of an eagle agrees , who apprehends not , which made the romans to carry for their ensigne in warre the eagle . the dolphin from the to the of aquary , portends one of simple looks , chearfull , delighted in pleasing sports of double intentions , speaking one thing , intends another . the doctrine says thus ; arion a cunning harper desired of the saylors that were casting him into the sea , that he might play on his harp first . when the dolphins came and sported about the ship , he cast himselfe on the back of a dolphin , who carried him to the king of corinth : the dolphin dying , the king erected a statue to the dolphin . the marriners returning said , arion was dead and buried , who by the king were commanded to swear by the gods in the dolphins image that arion was dead , when arion came out of the image of the dolphin , for which apollo caused arion and the dolphin to be set among the starres . . the naturall form of the dolphin is a simple looked creature . . delighted in the pleasing sport of a harpe . . in the image appearing a dolphin not able to discover ought . . but in arions coming out of him put in by the king , was another thing intended then to the marriners appeared . . it is easie for a man to prove astrologie from all the other asterisms to be nothing but the pure doctrine of the heathen demons . . my appeal is to you astrologers , if you received any footstep of your astrologie in the asterims doctrine or practice , from the scripture ? or where you have in the foundation , practice , or doctrine declined the heathens in their delusions ? i come now to speake of the state of saints as in communion with christ in the true state of the church , how farre they are above the powers of the ayre , and how subject to them . . they are said not to be of the world , as christ is not of the world , john . . that they cannot be looked on as in that capacity . . they are delivered from satan , acts . . so that though the starres have an influence on their earthy part , yet it is without the direction of satan , his power acts not with the powers of the ayre . . they are of another world , called the new heaven & earth , rev. . they themselves are new creatures , so that the heavenly bodyes doe in another then ordinary way act on them as harmlesse , as holy , and sanctified to them . . heb. . . this new heaven is that that is called the world to come , in which are powers proper and distinct from the former , . satan hath no power there , rev. . . the good angels of god direct for them the starry powers for good to them , as the evill to evill in the old world . . whereas in the first world out of the church-estate the government of the world was committed to angels , the state of the church is not , heb. . . . as under the law , dan. . . in the of jude , as in the church wildernesse estate , rev. . . . as in the world estate , ephes. . . tim. . now in the church estate , when satan is cast downe , comes the power of god , authority of christ , and kingdome of god , as ruled in another & more immediate way then before of god , he living in , walking and dwelling in them , so that as concerning them , old things are past away , all things are become new , rev. . . . consider whether it be not a just judgement of god that such as observe the names of the demons dayes , and their doctrine , should be acted by satan at his will for giving heed to them , when cyrus , julius caesar , and others , that heeded them not , though heathens , were made succesfull against the predictions of astrologie . . it is emphatically spoke , rev. . . thou hast taken to thy selfe thy great power , and hast reigned when the kingdoms of the world are the kingdomes of the lord , & his christ ; god then takes the government from angels to himselfe . . thus it is clearly predicted , isa. . . the government shall be upon his shoulders , untill the church estate it is committed to angels after the lord jesus is received he governes those that receive him , joh. . . . it is easily apparent , for after the sanctification of the heart by the powers of heaven , a proud heart by nature is the most humble when changed , the most uncleane naturall heart made holy , is most chast , so , &c. the world is overcome in him , and to him , christ hath redeemed him from his vaine conversation , that the ayrie power , nor satans cannot act in him . . the starres and the powers of the ayre are in themselves good , and doe not stirre up to warre , lust , or other evill , but as they meet with corruptions in mixt bodyes , and as they are directed by satan , & managed to further his designs in the world on all occasions , which is unpossible for man to know but by satan . . and the reason is because satan as he is a power himselfe , and the chiefe of the powers of the ayre , by his power he doth direct & over-rule the other naturall powers to serve his temptation , as every occasion requires , and as every individual natural person is to be wrought upon . . christ prayed the father to keepe those are his , joh. . . i pray not that thou wouldest take them out of the world , but keepe them from the evill . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , may be understood from the evill one . . by evill of the world , if it be understood in a larger sence , it then comprehends finne , and the meanes of it , whether it be by starres or else . . in that he sayd , i pray not that thou take them out of the world , it shews that they are under the influence of the heavenly powers , as well as others , they only are kept from the evill of them , others are not . . that these powers may occasion corruption in the bodyes of saints , and ordinarily by their influence , as the meanes thereof bring forth death , in or on them , i see no reason to denie , they having mortall and corruptible bodyes . yet so as , . it is not mixt with any power of satan . . this acting of these powers is free from evill , it is not the evill of the world to saints , but it is gaine to them , as all other things in the world are theirs , so death in this kinde is theirs also . . god himselfe undertakes in the new world to give every good thing to the inhabitants thereof , and against and above the ayery powers , to make a mans enemies to be at peace with him ; as in the case of jacob and esau , jacob and laban . yea god himselfe , hosea . . god will make a covenant with beasts , fowles , creepings things for them , and warre shall cease : let the starry powers meet and oppose , and square againe , it will be nothing . . then the heavens will speake for the saints , not against them , the earth , the corne , the wine and oyle , will heare jezrael , as if jezrael should then be beloved of them , and as if in nature since the fall men were beloved of them , hos. . , . this is excellently set out in that the starres are said in their order to fight against sicera , as it were god directing those heavenly powers to worke feare in the one , and at that time god wrought valour in his peoples hearts , judges . . which i would rather read , the starres in their way fought , &c. that is , in the way they fight , and signifies , that they have a way of fighting against such as god imploys them , or from their influence or powers . and that they fought for israel , god by his angel directing them , as ver. . curse ye bitterly , sayth the angel of the lord , &c. the angel helped them by the starry powers , and declares a curse on the inhabitants for not helping them . . the ground of this appeares , because satan being bound a thousand yeares , rev. . , . the world will be free from his power and malicious actuating the ayery powers , they then acting in their owne way and nature , as in the creation , and directed by gods immediate providence to his , and the ministry of his angels to others , who will no more be esteemed as fortunes and infortunes to men . . in this binding the doctrine of demons shall cease , and astrologie shall be laid aside , for satan hath not deceived the nations more then by the demon doctrine , and the doctrine of antichrist by astrologers and antichrist ministers , both which in the binding of satan cease , together with the human teaching of aristotle in the academies , by which the world hath been much seduced . . whereas before the binding , gods elect were delivered from him , but after that the very world in generall shall be delivered from these wayes of deceit , a thousand yeares after which he is to be loosed a little , all which proves the binding hath not been as yet , for satan did never deceive the world more then since the dayes of constantine , when they say he was bound , these being the dayes of the reigne of antichrist , after whom the whole world followed . note ; as the kingdome of satan and christ differ , and christ and satan , so the powers differ , one is a power acts by darknesse , the other is a power acts by light , one to deceive , the other to direct . . between these powers is an enmity ; as it is sayd , the wisdome of the world is enmity with god , james . . says , it is earthly , sensuall , devilish , but that from above , vers. . is pure , peaceable , gentle , easie to be intreated , &c. . these powers shew themselves in the men acted by them , so that god says , genes . . . i will put enmity between her seed and thy seed , gal. . . he that was borne after the flesh persecuted him that was borne after the spirit . . the greatest power is in the world to come , that destroys the worke of the devill ; greater is he that is in you , then he that is in the world , john . rom. . . god shall tread downe satan under your feete . satans power is a created power , and so limited , the power of a servant onely to doe what he is appointed , and no more . . all these are set out excellently in him , mark . . . what is there to me and thee thou jesus , &c. as if he should say , i am not of this world under thy power , i am satans , thou hast nothing to doe with me , nor i with thee , so that though he worshipt christ , whiles he was under satans power he had no desire to be under christs , that seemed a torment to him , but when he was under christs , he would not againe be under satans . . hence though the number of satans subjects are more , and the nature of his power more agreeable to the world , yet the vertue of his power being weake it cannot prevaile , no not so much as against the weaknesse of god , or the weake ones of the lord jesus , who are mighty through christ , the poore fishers cast downe devils out of their holds , take away their captives , discover his deceipts . . the conceipt was too high that eusebius cites of the starres , that they are for signes , and so are as a booke in which are set forth the natures and state of things below , with the revolution of the times thereof , which is expresly against the scripture , who says , that the times and seasons are in the fathers hands , that is , knowne onely by him , so as that christ himselfe as man had many things hid from him of that nature , and therefore not revealed in the booke of the starres , act. . . matth. . . finis . notes, typically marginal, from the original text notes for div a e- these angels or spirits are said to perside yeares moneths . the devill of mascon, or, a true relation of the chiefe things which an unclean spirit did, and said at mascon in burgundy in the house of mr. francis pereaud, minister of the reformed church in the same towne / published in french lately by himselfe ; and now made english by one that hath a particular knowledge of the truth of this story. antidémon de mascon. english perrault, françois, - . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (wing p ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing p estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the devill of mascon, or, a true relation of the chiefe things which an unclean spirit did, and said at mascon in burgundy in the house of mr. francis pereaud, minister of the reformed church in the same towne / published in french lately by himselfe ; and now made english by one that hath a particular knowledge of the truth of this story. antidémon de mascon. english perrault, françois, - . du moulin, pierre, - . [ ], , [ ] p. printed by hen. hall ... for rich. davis, oxford : . prefatory matter consists of a letter by robert boyle to the translator, pierre du moulin, and du moulin's answer. translated from: l'antidemon de mascon. reproduction of original in the harvard university library. eng demonology. a r (wing p ). civilwar no the devill of mascon. or, a true relation of the chiefe things which an uncleane spirit did, and said at mascon in burgundy, in the house of perrault, françois b the rate of defects per , words puts this text in the b category of texts with fewer than defects per , words. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - celeste ng sampled and proofread - celeste ng text and markup reviewed and edited - pfs batch review (qc) and xml conversion the devill of mascon . or , a true relation of the chiefe things which an uncleane spirit did , and said at mascon in burgundy , in the house of mr francis perreand minister of the reformed church in the same towne . published in french lately by himselfe : and now made english by one that hath a particular knowledge of the truth of this story . oxford , printed by hen : hall , printer to the university , for rich: davis , . to my reverend and learned friend doctor peter du moulin . sir , though i suppose you will looke upon my sending you monsieur perreauds french booke as a minding you of the promise you were the other day pleased to make me of putting it into an english dresse ; yet i hope you will doe me the right to believe that if the subject were not extraordinary , & if my own pen were not ( as you know it is ) preingaged to a theme of a very distant nature , i should think it injurious to the publique , and to you , to be accessary to his turning translatour of anothers bookes , that hath already manifested in severall languages , how able he is to write excellent ones of his own . i must freely confesse to you , that the powerfull inclinations which my course of life & studies , hath given me to diffidence & backwardnesse of assent , & the many fictions and superstitions , which ( as farre as i have hitherto observed ) are wont to blemish the relations where spirits & witches are concerned , would make me very backward to contribute any thing to your publishing , or any mans believing , a story lesse strange then this of monsieur perreand . but the conversation i had with that pious author during my stay at geneva , and the present he was pleased to make me of this treatise before it was printed , in a place where i had opportunities to enquire both after the writer , and some passages of the booke , did at length overcome in me ( as to this narrative ) all my settled in disposednesse to believe strange things . and sinc i find that you have received an account both of monsieur perreand himselfe , and severall things relating to his booke from that great scholar and excellent person your father : i have no reson to doubt , but that as your skill in the tongues , out of which and into which this treatise is to be translated , will bring it the greatest advantages that it can receive from a translators pen : so the reputation which your and your learned fathers names will give it , will prove as effectuall as any thing of that nature can be , to make wary readers as much believe even the amazing passages of it , as i hope you doe that great truth of my being in a high degree sir , your very affectionate friend and humble servant robert boyle . to the honorable and most eminent in goodnes and learning mr robert boyle . sir , in obdedience to the charge which you have beene pleased to lay upon me . i have translated this admirable story , worthy to be knowne of all men , and of singular use to convince the atheists and halfe believers of these times : most of which will perswade themselves that there is no such thing in the world as any spirituall , immateriall , intelligent substance ; and some of them will say that which most of them thinke : that if they could have any certainty that there are devills , they would believe also that there is a god . and satan to confirme these pretenders to the title of strong wits in their pernicious unbeliefe , will scarce once in an age discover himselfe in any visible or audible manner , but either to the rudest poore people and the most bestial natures in some remote barren heath , or if he converse with magicians , whose wit is of a forme somewhat higher , it is onely in secret conference ; that the confessions of the first sort may be ascribed to the fumes of grosse and terrestriall melancholy , as the onely devill that frameth meetings and dances of witches in their braines ; and that the profession of the other sort may be imputed to the imposture of wicked men , such as all magicians are . likewise when they are told of persons possest or obsest with devils they ascribe those disorders to sicknesse or juggling . and the truth is that the devill doth most harme where he is least seene , heard , and suspected . wherefore i verily beleive that he hath not in many ages done more wrong to his kingdome , then in disclosing himselfe so plainely and sensibly as he did in the passages here related : for thereby he hath left no shift for the unbeliefe of reasoning atheists . and though this was a witty devill , yet ( in that respect ) he was not well read in the politiques of hell . many relations are extant of manifestations of daemons : the most certaine are in the history of the gospell , how the devils spake alowd out of possessed bodies in the presence of great multitudes , which they did constrained and frighted by the presence of the lord of life , their soveraine and their judge . but no history either sacred or profane antient or moderne relateth such a voluntary , publique , continued , and undeniable manifestation of the wicked spirit as this doeth . for this familiar conversation of the devill was not with magicians and witches but with godly men : and it was not in a corner , or in a desert , but in the midst of a great city , in a house where there was daily a great resort to heare him speake , and where men of contrary religions met together : whose pronenesse to cast a disgrace upon the dissenting parties did occasion the narrow examining and the full confirming of the truth thereof , both by the magistrate , and by the diocesan of the place . all these particulars and many more have beene related to my reverend father when he was president of a national synod in those parts by the man that was most concerned in them , the author of this booke , a religious well poised and venerable divine , who ( if he be a live still ) is above yeares of age . he writ this relation when it was fresh in his memory , yet did not publish it but yeares after , in the yeare ; being compelled to it by the many various and therefore some false relations of that story which were scattered abroad . with this he set out a treatise about demons and witches which he intituled demonologia , a booke worth reading . his behaviour in all these passages was prudent couragious and godly , for he allwaies resisted the devill in his severall postures , whether of an angell of light or of an open enemy of god . he was tempted by the evill spirit sometimes to curiosity , sometimes to covetousnesse , sometimes to feare , sometimes to jesting and merriment : but the good man was alwaies alike , grave , constant and serious , in rebuking satan and using the weapons of righteousnes against him on the right hand and on the left . and he was not disappointed of his trust in god , for in all the time of that persecution god permitted not that stirring devill to doe him any harme , or to any belonging to him , either in their persons or goods , and in the end of a hundred dayes god dispossest the devill of his usurped hold . my labour in translating these few sheets is so inconsiderable that i would not have put my name to it , but that you thote , sir , my knowledge of the truth of this history by the relation of my reverend father would be some confirmation of the certainty of it . i have it at the second hand , yet from a sure hand . but your selfe , sir , had from the authour himselfe a more immediate information , which being prefixt before this narrative , gives it a free and uncontrolable passe to be admitted into the beliefe of the most severe and judicious readers . neither will they have a lesse opinion of the utility then truth of this relation , when they see that a person so high in learning , so deepe in judgment , so reall in godlinesse , so exemplary in good workes hath judged it to be of principall use for the convincing of unbelievers , and the confirming of those that are in the faith . thereby also i shall reape this benefit to my selfe , that the world shall know i am honoured with your commands , and that i delight to approve my selfe sir , your most humble and obedient servant , and true honorer peter du-moulin . the devill of mascon . or a true relation of the chiefe things which a demon or wicked spirit did and said at mascon , &c. the fourteenth day of september in the yeare . i went with one of the elders of the church of mascon , to the classicall meeting held at the borough of couches , and five daies after we returned . being come home , i found my wife and her mayd in a very great conscernation , apparent in their face and countenance . and when i enquired of the cause of that great alteration , my wife told me that the night after i went out of towne , she being in bed , her first sleepe was broken by some thing , she knew not what , that drew her curtaines with great noise and violence . that her maid that lay in another bed in the same roome , hearing that , arose in hast and ran to her , to see what it was , but saw nothing ; yea that she found the doores and windowes of that roome very close as she had shut them before she went to bed . my wife told me also that the night following she made the mayd lie with her , by reason of that accident . that as soone as they were in bed they felt something that pulled off their blankets : that then the mayd getting out of the bed went from that roome , which is on the backside of the house , to goe to a kitchin which is in the midst of the house , but that she found the doore bolted , not within onely , as she had bolted it herselfe , but without also , which before she could perceive , after she had unbolted the doore and would open it , she felt resistance , as if a man had beene on the other side thrusting against her . that the mayd finding herselfe shut up called a youth that lay in another roome on the foreside of the house , who rose to open her the dore , to whom she would say nothing of that disorder lest he should be frighted , but lighting the candle she found in the kitchin the pewter and brasse throwne about , wherewith the same night and the following nights the evill spirit made such a noise as they use to make when they give a * charivary , or when they will hive bees . upon this relation i will not dissemble that i was seized with some amazement , yet so that i tooke a resolution not to be too credulous at such a strange story , nor too incredulous neither . severall thoughts came to my mind . sometimes i considered the frailty and timorousnesse of women , sometimes i thought that it might be the imposture of some knave hidden in the house ; wherefore afore i would goe to bed i carefully searched all the corners of the house and set bolts and barricadoes to all the dores and windowes of the house , stopping even the very cat-holes of the dores , and leaving nothing that might give way to suspicion of imposture : and after i had prayed with my family i went to bed , while my wife and her mayd sate spinning by the fire , with a lampe upon the table . scarce was i in my bed , but i heard a great noise from the kitchin , as the rolling of a billet throwne with great strength . i heard also a knocking against a partition of wainscot in the same kitchin , sometimes as with the point of the finger , sometimes as with the nailes , sometimes as with the fist , and then the blowes did redouble . many things also were throwne against that wainscot , as plates , trenchers and ladels , and a musique was made with a brasse cullender , gingling with some buckles that were at it , and with some other instruments of the kitchen . after i had given attentive ear to that noise , i rose from my bed , and taking my sword , i went into the roome where all that stirre was kept , the maid holding the candle before me , and did search narrowly whether i could find some body hidden , but finding nothing i returned to my bed . the noise beginning againe , i rose againe . and searcht againe , but all in vaine . then did i beginne to know indeed that all this could not proceed but from a wicked spirit , and so did i passe the rest of the night , in such an astonishment as any man may imagine . the next day very early i gave notice of it to the elders of the church . yea i thought fit to make it knowne to mr francis tornus a royall notary and a procurator of mascon , although he was a roman catholique , and very zealous of his religion . what reasons i had for it , i will say afterwards . since that time both he and all the others to whom i had imparted it did not faile to visit me every evening , either together or by turnes , as long as that persecution continued , sitting up with me till midnight , and sometimes longer . the first night that they came , and some other following nights , the wicked spirit kept himselfe from making any noyse or stirre in their presence , as not willing to be knowne to them . but in the end , upon the twentieth of september about nine a clock he made himselfe openly knowne for such as he was ; for in the presence of us all , mr tornus being one of the company , he began to whistle three or foure times with a very lowd and shrill tone , and presently to frame an articulate and intelligible voyce though somewhat hoarse , which seemed to be about three or foure steps from us , he pronounced these first words singing vingt & deux deniers , that is two and twenty pence , a little tune of five notes which whistling birds are taught to sing . after that , he said and repeated many times this word minister , minister . because that voyce was very terrible to us at the first , i was long before i would answer any thing to that word , but only , get thee from me satan , the lord rebuke thee . but as he was repeating againe very often that word minister , thinking ( belike ) thereby to grieve me much , i was provoked to tell him . yes indeed i am a minister , a servant of the living god , before whose majesty thou tremblest . to which he answered , i say nothing to the contrary . and i replied , i have no need of thy testimony . yet he continued to say the same , as if he would winne us to a favorable opinion of him . then he would offer to transforme himselfe into an angell of light , saying of his owne accord and very lowd , the lords prayer , the creed , the morning and evening prayers , and the ten commandements . it is true that he did alwaies clip and leave out some part of it . he sung also with a lowd and audible voyce part of the psalm . . then said many things which might be true , as some particular passages belonging to my family , as among other things that my father had beene poisoned , naming the man that did it , and why , and specifying the place , and the manner of the poison . that very night he said that he came from pais de vaux , that he had past through the village of allamogne which is in bailliage de gez , at the dore of my elder brothers house , where he had seene him with mr du pan minister of thoiry . that they were ready to goe to supper together at my brothers house . that they were neighbours and deare friends . that he had saluted them , and asked whether they had any thing to command him to deliver to me , because he was going to mascon . that they had shewed themselves very kinde to him and desired him to remember their love to me , ' yea and had invited him to drinke with them . thou wicked fiend ( said i to the spirit ) had they knowne thee they would not have beene so kind to thee . some truth there was in his story , for m du pan hath since told me and many others , that they remembred very well how at that very time a man of such and such a shape , riding on a very leane horse , that hung downe his head , had spoken with them , and that such discourses past betweene them . the demon told us also of another brother of mine living in the vale of the lake de joux in the countrey of vaux saying that one day when some of our neere kinred were come to visit him , he to give them some recreation made them goe upon the lake without a boate , upon floating wood tyed together : and that they being farre on the lake a stormy wind did arise , which constrained them to returne in haste to the shore . not farre from which all that floating wood was overturned and they all welnigh drowned . which storme he affirmed to be of his raising . the relation of that passage being very true , it may be true also that he had raised that wind , as we reade in the booke of job , that satan raised a great winde that made the house fall upon the children of that holy man . another night the demon speaking to claude repay a bleacher of linnen cloath , one of them that used to come to me at night , asked him whether he remembred not that upon such a day , after he had set in order some pieces of cloath and skeanes of yarne , he found them a while after removed out of their place and out of order , and then said that it was his doing . he asked another bleacher called philibert guillermin , who was also in the company , whether he remembred not that one day as he was stooping to turne some pieces of cloath and skeanes of yarne , lying upon the grasse , something pulled him behind by the skirts of his doublet , and made him goe back two or three steps , and that the next evening as he lay in his bleaching house , his hat which he had hanged on a naile by his bed-side was flung at his face , and made him start out of his sleepe . that ( said he ) was of my doing . both repay and guillermin acknowledged that these things had happened to them , but who had a hand in these accidents they knew not before . that philibert guillermins brother , a merchant of lovan comming from lyons lodged in his brothers house , and had a mind to visit me the first night , but his brother would not let him . the demon failed not to tell us of it , saying , i know why mr philibert came not to sit up here yester-night . his brother had a good minde to have bestowed a visit upon us , but philibert disswaded him , because he would not that his brother should heare what noise we keepe in this house . he spake also of a late quarrell betweene one james berard a cutler of mascon and one samuel du mont who had so beaten the sayd berard that he had brought him to deaths dore , which was true and told many particulars of that quarrell which were not knowne . he told us how at the late fayre of st lawrence , upon which the citizens of mascon march in armes under their severall colours , one francis chickard had beene hurt with a musket shot in the legge , which afterwards being gangrened was cut off ; and he named the man that had shot him , and said that he had done it to be revenged of chickard , to whom he bore a malice , which might very well be true . he related a notable story of those that lived before in the house where we dwelt , philibert masson and guillauma blane his wife , commonly called la challonoise ; that one day , they being fallen out , the wife tooke her time when her husband would goe downe into his shop , and pusht him behind with such violence that he fell downe the stares starke dead . and that she presently by another paire of staires went downe and called the prentices and journeymen from the shop to their drinking , that they finding their master in the bottome of the staires dead , might impute his death to some sudden sicknesse . this secret revealed by the devill many have believed to be a truth . another night the demon speaking to one of our company told him such private and secret things that the man who affirmed never to have told them to any person came to believe that the devill knew his thoughts , till i had disabused him . then he began to mock god and all religion , and saying gloria patri , he skipt over the second person , and upon the third person he made a foule horrible and detestable equivocation . whereupon i being incensed with a just anger told him : but rather thou wicked and abominable spirit , shouldest have said gloria patri , creatori coeli & terrae , & filio ejus jesu christo , qui destruxit opera diaboli : that is glory be to the father , creatour of heaven and earth , and to his sonne jesus christ , who hath destroyed the workes of the devill . he then desired us with great earnestnesse that we should send for mr du chassin the popish parson of st stevens parish , to whom he would confesse himselfe , and that he should not faile to bring holy water along with him , for that ( sayd he ) would send me away packing presently . we wondered that the dog of the house who used to be very watchfull , and would barke at the least noise , yet never barked at the loud speaking and hideous noise of the demon : he said of his owne accord without asking , you wonder that the dog barketh not , it is because i made the sign of the crosse upon his head . then being upon a merry pinne , he fell a scoffing and jearing , and among others things sayd that he was one of those that scaled the walls of geneva , and that the ladder being broken he fell from the wall into the ditch , where he had beene neere to have beene eaten by the frogs , whose croaking he did perfectly imitate . he said that a jesuite called father alexander stood at the foot of the ladder , exhorting the savoyards to goe up boldly , assuring them that they should take the city , and winne paradise : and that when the thirteene that were got up and taken , were led to the gallowes , the women of the towne sayd to the hangman , courage tabasan , thou shalt have mony to drink . speaking of pays de vaux he said that it was a countrey where they made goodly carbonadoe's of witches , and at that he laughed very loud . he delighted much in jesting with the mayd of the house calling her bressande ( that is a woman of the countrey of bressia ) and counterfeited her language . one night as she went up to the garret to fetch coales he told her , thou art very bold to passe so neere me , and making a noise as if he had clapt his hands together , he told her , i will put thee in my sack . he seemed also to delight much in jeasting with one michael repay who came almost every night to us with his father , calling him often michel mihell . he told him once that he would bring him to warre with the marquesse of st martin who was raising a troope of horse in bressia to go to savoy . but michael repay answered him smiling , should i goe to warres with such a coward as thy selfe , since thou professest that thou didst flie from the scalado of geneva ? to which the demon answered . and do you think that i would goe and be hanged with my camrades ? i was not such a foole . continuing to jeast with michael repay he put him in mind that the sunday before going to church with one noel monginot to the village of vrigny , he was saying that the way to catch the devill was to spread a net for him , and then he told him , wilt thou now spread thy net to catch me ? at the same time he did so lively counterfeit the voyce of michael repay's mother that he said laughing to his father , father , truly he speakes justilike my mother . another time he told us in a faint and moaning tone that he had a mind to make his will because he must needs goe presently to chambery where he had a law-suite ready for the triall , and that he feared to dye by the way ; wherefore he had the mayd to goe for a notary naming mr tornus , father to that tornus of whom we spake before ; of his family he said many particularities , of which , as also of all the passages of this demon acted in his presence , the sayd tornus the sonne , a royall notary as his father , hath left a relation , written , and signed with his owne hand , which i have in my keeping for confirmation of all that is here related . and it was to have such an authenticall testimonie that i adrest my selfe to him when this vexation came upon me . in that relation he mentioneth the severall legacies which the demon declared that he would leave , to one this , to another that . one of them to whom he sayd that he would give five hundred pounds , answered him , that he would have none of his money , and wisht that it might perish with him . he named another to be his heire generall , who also answered , that he would not accept the inheritance , i free thee of it ( sayd the demon ) for six pence and a piece of bread . a while after he counterfeited that he was not the same spirit that had spoken before , but his servant onely , that he came from waiting upon his master , who had charged him to keepe his place in his absence , while he was in his journey to chambery . and when i rebuked him in such words as god put in my mouth , he answered with much seeming lenity and respect , i beseech you sir to pardon me , you are mistaken in me , you take me for another . i never was in this house before , i pray sir what is your name ? as he was thus speaking one simeon meissonier , that used to resort often to my house upon that occasion , rusht suddenly to the place whence the voyce seemed to come , and having searcht it againe and againe , as others had done before him , and found nothing , he returned to the place where we were all , bringing with him severall things from the place where the voyce sounded , among other things a small bottle . at which the demon fell a laughing and said to him . i was told long since that thou wert a foole , and i see now that thou art one indeed , to believe that i am in that bottle : i should be a foole my selfe to get into it , for so one might take me with stopping the bottle with his finger . one night when abraham lullier a goldsmith was comming into the house , where he seldome fayled to be at that houre , the demon said , goe , open the doore to lullier who is comming , and at the same time lullier knockt at the doore . as soone as he was come in , the demon told him , that he desired to learne the goldsmiths trade of him , and that for his prentiship he would give him fifty crownes . then giving him faire words , i love thee well ( said he ) thou art an honester man then such a man , ( naming another goldsmith a man of geneva ) who hath cosened such a lady of mascon , who was gone to visit some of her kinred at geneva , in the sale of some rings , jewells , and plate . upon which when lullier told him i have no need of thy love , i am content with the love of my god , neither will i take such a prentice as thee . the demon answered since thou wilt not teach me the goldsmiths trade , let master philibert teach me to be a bleacher . then acting againe the part of a servant he complained that he was poore and ill clad , that he starved for cold , and that his wages were but twelve crownes a yeare . he told us that if we would have him to goe away quickly we should give him something , and that any thing would please him . i told him that he knockt at the wrong doore , and that i would not give him the paring of my nailes . he answered you have then very little charity . againe he obstinately affirmed that he was not the same that had bin in the house from the beginning , but his servant , yea that he was not the same that had bin in the house the night before , that then one of his fellow servants was waiting , and that they two were expecting their masters returne from his journey to chambery whence he should returne within few daies . howsoever whether it was the master devill that then spake , or one or more of his servants , i have beene informed by worthy witnesses that at the same time there was a spirit in the house of monsieur favre the first president of chambery , who for his learning in law was one of the illustrious men of his age : to him the spirit spake , and told him , among other things , that he came from mascon and had past through bresse , and seene such and such kinsmen of his . to returne to what was in our house at that time , the spirit bespoke aloud great preparations of provision , as turkies , partriges , hares , and the like for the comming of his master . then he sung many prophane and bawdy songs , among others that which is called le filou . he counterfeited the voyce of juglers and mountebankes , and especially that of huntsmen crying aloud holevrier ho levrier , as hunters use to shoute when they start a hare . he offered to tempt us by covetousnesse ( one of the ordinary temptations of the devill for which reason he is called mammona . ) divers times he would peremptorily affirme that there was six thousand crownes hidden in that house , and that if any of us would follow him he would , shew us where the money was hid . but i can say with a good conscience before god and his holy angels , that i never searcht for it , nor employed others about it , nor suffered any to looke for it , or ever had any will to make benefit by it . he would try us also by curiosity , saying that if we had a mind to see him in any shape of man , woman , lyon , beare , dog , cat , &c. he would give us the sport of it , which motion we did much abhorre and reject , saying that we were so farre from desiring to see him in any of these shapes , or any other , that we were very desirous , if it might be gods pleasure , never to heare him ; but that we hoped that god would shortly deliver us from all his temptations . in the end he became very angry , first against me because i had told him goe thou cursed into the everlasting fire prepared for the devill and his angels . whereupon he told me . thou liest , i am not cursed , i hope yet for salvation by the death and passion of jesus christ . this he sayd perhaps to make us believe that he was the soule of a woman deceased a little before in that house , the daughter of a woman whom i had ejected by law out of that house , for there had beene a rumour that when she died she prayed to god that she might returne to the house after her death to vexe us . he told me in great wrath that he would doe this and that to me . among other things he told me that when i should be a bed he would come and pull off my blankets & pull me out of the bed by the feete . i answered him the same thing that the royall prophet david said to his enemies , i will lay me downe and sleepe for the lord maketh me dwell in safety . i told him also that which jesus christ said to pilate , thou hadst no power on me but what is given thee from above , whereupon he answered me repeating two or three times these words it is well for thee , it is well for thee . he was also very angry with one of the company who had called him stinking hee-goate , and gave him many ill words , as these thou wouldest appeare a good man , but thou art but an hypocrite , thou goest often to pontdeville , pretending to goe heare sermons : but when thou goest thou takest thy boxe of bills ; & bonds along with thee , to exact thine arreares & vse money . goe , thou wouldst make no conscience to hang a man for twenty shillings , as mr denis doth ; that master denis was the hangman of mascon . then making a noise as if he had clapt his hands together , he sayd agaíne to the same man , thou makest heare the shew of a valiant man , having brought thy sword along with thee this night , but if thou beest so bold as to come hither without a light , it shall be seene which of vs two is the most valiant . having sayd all these things of the time past , & present , he would also speake of the future . speaking of those that professe the reformed religion within the kingdome of france , he made once this exclamation ! o poore hugonots ! you shall haue much to suffer within a few yeares ! o what mischiefe is intended against you ! & more words to the same purpose . he sayd of my wife that was with childe , & neare her time , that she should have a daughter , & sayd it two or three times . the case she was in made me feare , that she should get some harme in her childbearin , by a fright , caused by our infernal ghest . wherefore , i desired her to goe out of the house , & goe to her grandmother the lady philiberta de la moussiere with whom she had bin bred from her infancy , & to lye in at her house . but she did excuse herselfe from it very courageously , saying , that going away would be mistrusting the power & mercy of god : that since it pleased god to visit vs so he might find vs as well in another house , & that to resist the devill we must not flee from him . wherein verily i acknowledged her to be in the right , because wee are often exhorted in the scripture , to ●esist , & fight , & wrestle with the deuill , ●ut never to flee from him , which would be ●eilding to him the victory . for he is like he wolfe , or the crocodile , whom if you and against stoutly they will runne away , but if you feare them & runne from them they will run after you . the demon sayd one night before vs all , ●hat without fayle i should dye within three ●eares , thinking thereby to torment me with a continual apprehension of death , & so make me fall if he could into some melancholy , & so into sicknes thereby to have made his words good . but i answered him in the words of st paul act . none of these things moue me neither count i my life deare vnto my selfe , so that i might finish my course with joy & the ministery which i have received of the lord iesus , to testifie the gospell of the grace of god . the demon having used all these wiles against us was forced to say that he could not prevaile against us , because we did call two much upon the name of god . to shew the efficacy of our prayers , this is an observable truth , that every time that the devill saw that wee began to kneele to goe to our prayers he left talking , and many times told us these words , while you are at your prayers i 'le goe take a turne in the street . really , whither he went forth or staid we had a wonderfull silence during our prayer ; but no sooner was the prayer done but he began againe as before , and urged and sollicited us to speake with him ▪ and so continued speaking and provoking us to speake till the of november when he spake these last words ha ha je ne parleray plus , that is , alas alas i shall speake no more : from that very time he gave over , and spake no more . i might adde many other discourses of this demon , but i confesse that i purposely omit them because they offend either religion or the state or the good name of some great persons and honorable families , or because they are foule and dishonest as proceeding from an uncleane spirit : so much as wee have related is sufficient to shew how strange and admirable was this speaking of the devill . as his words were strange and admirable so were his actions , for besides those which i have related , done in my absence , he did many more of the same kind as tossing about very often a great roll of cloath of fifty ells which a friend had left at my house to be sent to lyons by water . once he snacht a brasse candlestick out of the maids hand leaving the candle lighted in her hand : he would very often take that mayd 's coates and hang them over the bed posts , setting over them a rough hat such as the countriwemen of bresse use to weare for she was of that countrey . sometimes he would hang at those poasts a great starching plate with coards so tyed and with so many knots that it was impossible to untie them and yet himselfe would suddenly untie them in a moment . once i found my bootes so intangled within a winding blades that they could not be taken off . and many times he hath so twisted radishes together that the like could not be done unlesse it had bin studied with a very long patience and leisure . one afternoone a friend of mine one mr connain a physitian of mascon , bestowed a visit upon me ; as i was relating unto him these strange passages we went together to the chamber where the demon was most resident : there we found the featherbed , blankets , sheets , and boulster , layd all upon the floore . i called the mayd to make the bed , which she did in our presence , but presently we being walking in the same roome , saw the bed undone and tumbled downe on the floore as it was before . in the roome over that , where i had my study , i found severall times part of my books laid on the floore , and my houre-glasse unbroken , and no other harme . as i was once sitting in my study the demon made a noise as it had beene a great voly of shot in the roome above . sometimes he would be the groome of my stable rubbing my horse , and platting the haire of his tayle , and maine , but he was an unruly groome , for once i found that he had saddled my horse with the crupper before , and the pommel behind . he was a good while in the house before we could perceive that he resorted to my bedchamber . but one night after all were retired that were come to heare him , my selfe and my family being all a bed , the dores and the windowes of the house being well shut , he came in and began to whistle softly and by intervalles , as if he had bin afraid to awake us : he knockt as if it had bin with his finger upon a trunk neere my bed , as he did many times since . he would throw our shooes about the roome , those of the maid especially , who feeling him once taking one of her shoes laid hold presently on the other , and sayd smiling . this thou shalt not have . under the table in the same roome he did once imitate the noise of hempdressers that beate the hempe foure together such as we had in our neighbourhood , and keeping the same equall measure . he made us heare for a long time a harmonie not unpleasant of two little bells tyed tohether which he had taken among some rusty irons in my house . when i heard them first , and knew by their sound that they were mine , i went to the place where i had layd them , but did not find them . neither did the demon use these bells in my house onely , but he carried them about to many places both of the towne and countrey . upon a lords day morning as i was going to officiate at vrigny , with some elders of my church we heard the sound of those bells very neere our eares . mr lullier , one of our company , affirmed unto me that he had heard those bells many times at his house . many others have heard them very neere , but could never see them . neither did that demon play his tricks onely at my house , mr lullier hath told me of many of his actions in his house and both shop . as the taking and hiding of his jewels or tooles , and then putting them againe where they were before . while mr lullier was telling me of this , he layd a golden ring which he had then in hand upon the table with the toole that he held it with , but presently he found them missing and in vaine sought them halfe an houre ; wherefore he betooke himselfe to other worke ; but then he and i saw both the ring and the toole fall , we knew not from whence , upon the table againe . one night that lullier had not set up with us as he used to doe , two that came from my house very late stayd by lulliers shop to give him an account of the demons actions and words that night . while they were talking the demon smote three times very hard upon a shed of boards that was over the shop . the next night after , lullier and repay comming from my house met a woman alone at the corner of the streete in a countrey habit spinning by moone-shine . but when they came neere to know what she was , she vanished from their sight . leaving now such actions as the demon did out of my house as things of which i cannot speake with the like certainty as those which i have seene & heard my selfe . i will but adde his last actions at my house , and indeed the most troublesome of all , as they say that the devill is alwaies more violent in the end then in the beginning , and is then most fierce when he must be gone . he threw stones about my house continually the tenne or twelve last daies from morning to evening , and in great quantity , some of them of two or three pounds weight . one of those last daies mr tornus comming to my house about noone , would know whether the devill was there still , and whistled in severall tones , and each time the devill whistled to him againe in the same tone . then the demon threw a stone at him , which being fallen at his feete without any harme to him , he tooke it up and marked it with a coale , and flung it into the backside of the house which is neere the towne wall and the river of saone , but the demon threw it up to him againe , and that it was the same stone he knew it by the marke of the coale : tornus taking up that stone found it very hot and said he believed it had beene in hell since he had handled it first . finally after all these words and actions the demon went away the day of december ; and the next day a very great viper was seene going out of my house , and was taken with long pincers by some naylours our neighbours , who carried it all over the towne crying , here is the devill that came out of the ministers house , and finally left it at one william clarke's house apothecary , where it was found to be a true and naturall viper , a serpent rare in that countrey . all the time that the demon haunted my house god permitted him not to doe us any harme , neither in our persons nor in our goods . those bells which he did so tosse and carry about , he hanged at a naile over the chimney of the roome where he was most conversant , the day that he left the house . he had not so much power given him as to teare one lease of my bookes , or to breake one glasse , or to put out the candle , which we kept lighted all the night long . wherefore i bow my knees , and will as long as i live , unto my gracious god to give him thanks for that great mercy . this is the plaine and true relation of that demons words and actions . and marcelin a capuchin that preacht at the same time at mascon hath truly related many of these passages in a booke of his , printed at grenable against mr bouterove , saying , that he had the story from diverse persons , especially from mr fovillard lievtenant generall in the balliage of mascon , who upon the generall rumour of that strange accident , sent his brother in law mr francis gucrin and mr guichard an advocate to my house , to desire me to come to him , as i did , to tell him the whole matter . yet ( by marcellins leave ) it is not true that which he and other prejudicate and passionate men doe inferre out of it to disgrace my person and my profession , namely , that i had communication with evill spirits . for god beares witnesse to my conscience that i never had communication with those horrible creatures , and know no more of them then what it hath pleased his divine wisdome to let me know by his word & by this domestique experience ; and that my chiefe curiosity was to improve the little talent which god hath given me to instruct my selfe and others in the true and solid science of eternall salvation , which is to know him the onely true god and jesus christ whom he hath sent . and truly marcellin and others that have spoken and written of this history to my disadvantage herein , contradict both mr fovillard lievtenant generall of mascon , and the lord gaspard divet then bishop of mascon , who upon the common report of these passages sent for mr tornus to know the truth of them ; and for more certainty sent his owne secretary mr chamber to learne the particulars of them from mine owne mouth , to whom i related all without concealing or disguising any thing . these two gentlemen tornus and chamber have told me since that the bishop had heard that story with great admiration , and had made some records of the same . if any now enquire of me what may the cause be of this admirable accident ( as there is nothing more ordinary or more naturall to every man then to enquire of the causes especially of things extraordinary ) i will answere that considering the circumstances of time , and place , and persons , which i had then to doe with , many causes seeme to have concurred for it . first , whereas there are times in which devils are in a manner unchained and have more liberty to doe their feats , and other times when they are tyed short and restrained from acting , as we learne in the twentieth chapter of the revelation . truly one may with good reason say that when the demon made himselfe so bold in my house it was a time when the devill was , as it were , let loose ; for then the world was full of stories of the extraordinary pranks of those wicked spirits . this may be justified by the booke written by mr de l' anere one of the kings counsellours joined in commission with mr d' espagnet president at tolosa to judge the witches of the country of labour , otherwise the countrey of the basques neere the pyrenean mountaines , the title of the booke is a representation of the inconstancy of demons and wicked spirits , where such strange and horrible things are represented , as will make the readers haire to stand . to which joine the horrible story of lewis gauffredi , a priest of marseilles one of the greatest instruments of the devill that ever hell brought forth , who had beene burnt a little before by the order of the court of parliament of aix in province . at the same time a demon appeared at lyons in the shape of a fine gentlewoman to the lieutenant of the knight of the watch named la jacquiere , and to two others of his companions , which three had carnall knowledge of that demon , and thereby came to a most tragicall and fearefull end . which story is printed among many other tragicall stories of our time . at the same time , which was in the year , the like story to that of lyons was publisht , how in paris , the first of january of that yeare , a person of quality had cohabitation with a demon , which to him appeared a beautifull lady , but the next morning that lady being visited by justices and physitians was found to be the body of a woman that had beene hanged a few dayes before . about the same time the prisons of mascon were filled with a great number of men and women , young and old of the village of chasselas , and other townes neere it , all indicted of witchcraft , who being condemned at mascon , appealed to the court of the parliament of paris , and were conducted to paris by a massinger and some guards . in the way a coach met them , and in it a man that looked like a judge , who staid , and asked the massinger what prisoners he led , whence they came , and whether they went . the massinger having satisfied him , the man ( if one may call him so ) eying these prisoners sayd to one of them , calling him by his name , ho now ! art thou one of them ? feare nothing , for neither thou nor any of thy company shall suffer . and his words proved true , for soone after they were all released . at the same time a girle of mascon about or yeares of age daughter to one of the chiefe citizens of the towne , lying with the mayd of the house , perceived that she absented her selfe many times in the night , and once asked her whence she came , the maid answered that she came from a place where there was good company , gallant dansing , and all kinds of sports and merriment . the girle taken with this report desired the mayd to bring her to that place . whereupon the maid anointed her , and made her doe the ordinary ceremonies prescribed to witches by the devill , after which the girle was carried up into the ayre by a demon , as she reported , but seeing herselfe above the convent of the capucin fryers , she was afraid , and called upon god , who did helpe her and caused the demon to lay her downe in their garden about midnight : the capucins hearing her lamenting voice came to her helpe , and when she had told them who she was , and what had happened to her , she was secretly conducted by two of them to her fathers house . this relation i have heard from many persons , affirmed as most certainly true . that girle i have often seen , and i was told that she was maried since . at the same time the common report was , that a demon haunted the house of a woman baker of mascon , in the street de na tupinerie , in a mans shape , with a red cap. and would looke out of the window by moone light . this many persons have affirmed to me to be very true , the foresaid abraham lullier being one of them . i doubt much whether the demon hath yet left the house notwithstanding all the exercising , and the judiciall course also which was used to eject him . at the same time a demon kept a great stirre at st stevens church of mascon , turning over many graves , which being bruited about the towne , i saw , as living in that neighbourhood , great part of the people flock thither . the like happened also in the church of st alban neere mascon , and at the same time . againe , at the same time a widowes house at marigny les nonnains , not farre from mascon , was for three moneth haunted by a demon who did there a great deale of harme , letting out the wine in the cellar , and beating untragiously severall persons among others a locksmith that came into the house drunk , and gave many ill words and threatnings to that devill , who presently was even with him , for he tooke one of the andirons , and grievously beat him with it , till he ran away out the house , which he did in all haste . by these relations , and many of the like kinde , which i omit , it is evident that at the time that the demon was at my house ; the devill was in a manner unchained . i conceive also that this demon might be sent to me by some that were incensed against me , for procuring a licence from the king to build a church for our reformed congregation neere the walles of mascon ; for that very day that the devill began that disorder in my housel , was threatened by one before the civill corporation of mascon , that some evill would overtake me presently , and that man was suspected to be a disciple of one cesar a knowne magician , who had lived mascon a little before . many have attributed the comming of that demon to my maid bressande , of whom i spake before , for she was suspected to be a witch , borne of parents suspected to be guilty of witchcraft as some doe report : i remember that once she asked of me , whether any of those that had given themselves to the devill , could find mercy before god . and that another time , when she saw me afraid lest the devill should hurt two youths that lay in a roome next to that where he was heard , she told me feare not , he will doe them no harme . and the truth is that she would jest and be familiar with him . for besides that i said of it before , she would once expostulate with the demon that he brought her no wood , whereupon he presently threw downe a fagot for her at the staire foot ; and whereas upon her offering to leave our service another came to serve us in her place and lay in the same bed with her , the demon , who never hurt her , would beate that new maid in the bed , and powre water upon her head till he forced her to goe away . my suspicion of that bressande was increased by a relation which she made unto me , one day that i was sick , of a tall black man that had appeared unto her the night before by mooneshine , holding a viall in his hand like a physitian . this and other like things gave me an ill opinion of her , as one that might be a concurrent cause of the comming of that hellish ghest . to these adde the circumstance of the place ; for in the same house a murther had beene committed , if the demons words and the common report may be credited . as it is not unusuall that houses where some murther or some other foule fact hath beene committed will be haunted by the devill . cardan relateth that there is a castle at parma belonging to the noble family of the torelli , in one of whose chimney's a wicked spirit appeares in the shape of a foule old wife every time that one of the family is to die , ever since that an old woman very rich was slaine in that house by her covetous nephewes , who cut her in pieces and threw her into the jakes . but the most likely cause is that after i had recovered that house by law , and was put in possession by the power of justice , the woman whom i came to dispossesse was found under a chimney calling upon the devill and using terrible imprecations against me and my family , saying that she would be content to be hanged , yea to be damned , and to be in the bottome of hell with all the devills if she might but be avenged of me and mine . which words being related to me , i presented a petition aganst her to the judge of mascon lieutenant generall foillard who bound the woman to her good behaviour , forbidden her to annoy us either in our person or our goods upon great penalties ; and i and my family were put under the protection of the king and justice . of which processe i keepe still with me the judiciall acts . but without staying any more upon the second causes , i attribute all to the disposition of the first , and lift up mine eyes to the hand that gave the blow , shewing together his strength in my weaknesse , his mercy in my sinfulnesse , and his wise , moderate , and admirable dealing with me in that he suffered me not to be tempted above my strength , but gave me with the temptation away to come out , that i might be able to beare it . great reason i have to say with the royall prophet david . our soule is escaped as a bird out of the hand of the fowlers , the snare is broken and we are escaped , our helpe is in the name of the lord who maat heaven and earth , to him be glory for it , now and for evermore , amen . an appendix of the translatour . the author to make his word good that he would publish none of the discourses of the demon that were offensive to god , or the state , or the credit of some honourable persons , hath left out diverse notable stories , some of which he hath related to my reverend father , upon whose relation i will adde here two considerable passages . being to speake of two severall persons for the one i must be true to the intent of the authour , which is to offend no man , whether i will or no ; for i know not the mans name . the name of the other i doe purposely suppresse . one of them was a grave divine who hearing the demon speake profanely , rebuked him religiously , and vigorously . to whom the demon answered , minister you are very holy and very serious in this company , you were not so when you were singing such a baudy song in such a taverne , and then the demon sung the whole song before the company . the divine answered much to this purpose , it is true , satan . i have beene licentious in my young years , but god in his mercy hath given me repentance and pardon ; but for thy tart thou art confirmed in sinne , and shalt never have repentance nor pardon . let every one keepe a watch to his words and actions , for the devill , who is called the accuser of the brethren , and is so by his trade , keepes a register of that which we say and doe , and will be sure to bring it forth when and where it may doe us most harme . the other man was an eminent officer of a court of iustice and a papist , who beeing brought by his curiosity to the ministers house , to heare that devill that told future things and secrets both of publique and private businesses , would needs offer to make questions to the demon about severall things ; whereupon the minister , who had alwaies very earnestly forbidden and hindered that any should propound questions to the devill , desired the gentleman to forbeare , and represented to him the sinne and the danger of it ; but the lawyer rejected his counsell with scorne , bidding him to teach his owne flock and let him have the government of himselfe . so having silenced the minister , he entertained himselfe with the devill without interruption , questioning him sometimes about one absent friend , sometimes about this or that private businesse , sometimes about newes and state affaires . vpon all which when the demon had answered him , he spake to him further , much to this purpose . now sir , i have told you all that you demanded , i must tell you next that which you demand not , that at this very time while you are making questions to the devill , such a one ( whom he named ) is doing your businesses with your wife , and then revealed many secret foule dealings of the lawyer , which made him appeare a dishonest man . neither was this all , for in the conclusion the devill told him . now sir let me schoole you for being so bold as to question the devill , you should have taken the ministers safe counsell . then upon a sudden the whole company could see the man drawne by the arme into the midst of the roome , where the devill whiyled him about , and gave him many turnes with great swiftnesse , then touching the ground onely with his toe , and then threw him downe upon the floore with great violence . his friends tooke him up and carried him to his house where he lay sick , and distracted many daies : giving by his example a lesson to all , that the devill may be for a while a faire companion to them that will keepe company with him , but will pay them in the end with torment and despaire . approbation of the author by the synod of burgundy . wee pastors and elders , of the reformed churches of the province of burgundy , assembled in a synod at bussy in the bailliage of chalons upon saone , certifie to all , that mr perreand minister of the holy gospell , hath exercised the charge of the holy ministery in this province , for the space of fifty yeares , first in this towne of bussy , where he was borne , being descended of the most ancient and considerable family of the towne , and since in the church of mascon , and afterwards in the churches of the bailliage of gez , where he is now , serving the church of thoiry ; in all that time , and in all those churches , doing the office of a good pastour and a faithfull servant of god , both in doctrine and life ; of which he had an especiall testimoniall given him by the church of mascon in the last synod of this province held at psustile in the yeare , the sayd church expressing much satisfaction of his godlinesse and singular charity as it appeareth by the acts of the synod . and the like he hath from the church of thoiry by an act bearing date the of march . to which we adde that although it hath pleased god to bring him into many , and some very extraordinary trials , especially while he served the church of mascon . yet the same god hath strengthened him with a constant health of his body , and a godly tranquillity of mind , and hath endued him with virtue to beare and to overcome all his afflictions . we therefore beseech the lord daily to fill his servant with more and more strength in his old age , and that after he hath finish his course he may depart in peace , and obtaine the crowne of glory reserved for those that will persevere faithfull unto the end . done at bussy octob. . . signed francis reynaud moderatour . g. bruys adjunct . h. morlet secretary . finis . notes, typically marginal, from the original text notes for div a e- * a charivary is a mad kind of serenada musique of pans and kettles given to old widowes when they marry .